Speaking in Tongues

CONFRONTING HUMAN TRAFFICKING 54

The shape of leadership

Why and how we should seek God for a fresh outpouring of the Holy Spirit

Spring 2022

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Issue 38 | Spring 2022

F E AT U R E S

44

SPEAKING IN TONGUES

Why and how we should seek God for a fresh outpouring of the Holy Spirit TIMOTHY LAURITO

54

Confronting H man ra c ing Churches can help change one story at a time SANDIE MORGAN

62

Ministry to the Lonely How to respond to those who are struggling SUSAN METTES

70

The Great Commission in Light of the Second Coming Five imperatives for ministers of the gospel GEORGE O. WOOD

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D E PA R T M E N T S FROM THE EDITOR

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FROM THE HEART OF THE GS

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MAKE IT COUNT

112

Racing and the End Times Jesus has already won GEORGE P. WOOD

Don’t Be Afraid!

Four antidotes to the fears of spiritual leaders DOUG CLAY

When Leadership Isn’t Easy A 10-week study for leadership teams STEPHEN BLANDINO

THIS IS MY STORY

128

From Vice to Victory Addiction and incarceration were not the end CLEO LEWIS

LEADERSHIP Q&A

14

Navigating Church Legal Issues

SELF

18

Six habits for building endurance in ministry

A conversation with Kristen K. Waggoner

The Persevering Pastor KRISTI NORTHUP

Emotional Contagion

INSIGHTS

22

How your emotions affect others — and what you you can do about it | KAYLA PIERCE

PRACTICE

26

Is your perspective holding you back?

Scarcity vs. Abundance SHANNON POLK

ETHICS

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Is Diversity a Biblical Value?

Insights from Paul’s ministry team RODOLFO GALVAN ESTRADA III

HISTORY

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Lessons From Azusa’s Pastor What church leaders can learn from William J. Seymour | RUTHIE OBERG • Sighs of the Times • Partners for Change • Honest Conversations | GEORGE P. WOOD

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A Time to Weep Leading your congregation in lament CAMERON COMBS

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Mental Illness in the Church What every leader should know — and do JARED PINGLETON

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Preschool Discipleship Early childhood ministry for a lifetime of faith SHARON BALDWIN

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FROM THE EDITOR

Racing and the End Times

By GEORGE P. WOOD

M

y i e Ti any became a Formula One (F1) fan last year. It started when she bingewatched Formula 1: Drive to Survive, a et i documentary series. Then she started watching all the events during the 2021 racing season. There were scheduled races, though five were canceled due to COVID. The outcome of the 2021 world championship depended on whether Lewis amilton or Ma Verstappen won the Dec. 12 race in Abu Dhabi.

Hamilton was the defending world champion and was tied with Michael Schumacher for most world championships. If Hamilton won, he would be the greatest F1 driver of all time.

Verstappen, Hamilton’s junior by 13 years, led in points going into the final race. A win in this race would mean his first world championship.

Tiffany had tried to rope me into watching F1 racing all year long, but I resisted, more interested in ooks than cars. I caved for the final race, however.

And so, on Dec. 12, we gathered in the family room to watch the A u ha i Grand Pri . Because of the time difference, we had taped the race.

Tiffany imposed a social media lackout throughout the house to make sure the outcome wasn’t spoiled for her.

I didn’t care about the result one way or the other, so during a dull stretch, I went into the ne t room and sneaked a look on my iPhone. Verstappen had eaten amilton and won his first world championship. My wife would be pleased. owever, I couldn’t tell Tiffany this. o, I put on my best poker face, returned to the family room, and

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watched 45 laps of a race that had already been won.

You might think doing so would be boring, but it wasn’t. I knew who won the race, but I didn’t know how. For most of the laps I watched, Hamilton held a commanding lead. But on the last lap, erstappen was a le to first catch then pass amilton. It was a stunning victory.

And it prompted this eschatological insight: As Christians, we know the Champion of life’s race. It is Jesus Christ, who lived a sinless life, died an atoning death, rose again, poured out the Holy Spirit upon us, and promised to return again in glory. This season, as we celebrate Good Friday, Easter, and Pentecost, let us remember that Jesus wins in the end.

We don’t know what that race looks like for us between now and then, however. At times, it might even seem like we are losing. Regardless, our job is to keep driving, taking one turn, then one lap, at a time. esus has already won, and all who finish the race for Him will share in His victory (1 Corinthians 15:57).

As Christians, we know the Champion of life’s race.

GEORGE P. WOOD is executive editor of Influence magazine.

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FROM THE HEART OF THE GS

Don’t Be Afraid!

Four antidotes to the fears of spiritual leaders

By DOUG CLAY

T

he only thing we have to fear is fear itself.”

Franklin D. Roosevelt proclaimed those words during his first inaugural address on March 4, 1933. The United States had entered the fourth year of the Great Depression, and voters wanted Roosevelt to get them out of it.

America’s 32nd president went on to describe fear as that “nameless, unreasoning, un ustified terror which paraly es needed efforts to convert retreat into advance.”

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Roosevelt’s line is catchy, but is it true? Is all fear unreasoning and un ustified Today, many church leaders are e periencing fear. Churches haven’t snapped back to pre-COVID normalcy. Pastors wonder how to help church members respond to the culture’s moral revolution, especially evident in education and entertainment media. At times, current events seem ripped from the pages of the Book of evelation.

What should we do when we feel troubled or afraid?

Two Kinds of Fear It might be helpful to distinguish fear from phobia.

According to the American Psychological Association (APA), fear is “a basic, intense emotion aroused by the detection of an imminent threat, involving an immediate alarm reaction.”

For e ample, imagine you’re driving on a country road at night and start to nod off. As you drift into the oncoming lane, bright lights and a loud horn shock you awake. You jerk the wheel to avoid a collision.

In such moments, fear of imminent harm is reasonable, and it catalyzes quick action, saving your life.

When we give in to fear, it takes us down a path toward forgetting who we are (identity) and what we’re supposed to do (purpose).

By contrast, the APA defines phobia as “a persistent and irrational fear of a specific situation, object, or activity … which is consequently either strenuously avoided or endured with marked distress.”

Since the 1980s, the creator of PhobiaList.com has been curating a list of phobias from reference books and medical papers. The collection literally runs from A (“Ablutophobia — Fear of washing or bathing”) to Z (“Zoophobia — Fear of animals”).

So, fear can be healthy, especially when it leads to life-saving action. But when it slides irrationally into phobia, it becomes unhealthy.

Giving in to Fear First Samuel 27 tells a cautionary tale about the negative effects of fear on leaders.

After Samuel anointed David to become the king of Israel (16:12–13), David joined King Saul’s retinue, serving him faithfully. But aul was o sessively afraid of David (18:12,15,29) and sought to kill him (19:1; 20:31). Fearing for his life, David ran away.

David’s response is understandable. After all, Saul’s murderous jealousy constituted an imminent threat.

Facing fear is not the same as giving in to it, however. In 1 Samuel 27, David seems to do the latter.

Four things happened as fear began to overtake David: First, David worried too much. “David thought to himself, ‘One of these days I will be destroyed by the hand of Saul’” (1 Samuel 27:1).

When someone is out to get you, it’s not paranoid to feel fearful. But aul’s threat was not avid’s only reality. The greater reality was God’s anointing.

What should have been paramount in David’s mind was God’s command to Samuel regarding David: “Rise and anoint him; this is the one” (16:12).

That anointing was not a one-and-done e perience, either, for Scripture says, “From that day on the Spirit of the LORD came powerfully upon David” (verse 13).

Sometimes, we need to stop worrying about our condition and start claiming God’s anointing.

Second, David forfeited the ability to make good decisions. Because his fear of aul was greater at that moment than his faith in God, David said, “The best thing I can do is to escape to the land of the Philistines” (27:1).

David ran from Saul to Israel’s great enemy, the Philistines.

When fear distorts our perspective, it often leads to poor decisions. Such fear can cause us to run from bad situations into worse ones.

Third, David created instability for those around him. “David and his men settled in Gath with Achish. Each man had his family with him” (27:3). David’s fear radiated beyond his personal life, uprooting his soldiers and their families.

We often think in egocentric terms, not taking into account the effect of our fears on others. But a problem is never just my problem, a life is never just my life, and emotions are never just my emotions.

Our choices impact our communities.

Fourth, David did things he never should have done. According to 1 Samuel 29:2, “David and his men were marching at the rear with Achish.”

David not only lived among the Philistines, but he also marched with them. Anointed to lead, he was reduced to following.

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When we give in to fear, it takes us down a path toward forgetting who we are (identity) and what we’re supposed to do (purpose).

Overcoming Fear David eventually rediscovered his identity and purpose. Psalm 78:72 says, “David shepherded [Israel] with integrity of heart; with skillful hands he led them.”

This is good news for spiritual leaders. If we’ve given in to fear and lost sight of our identity and purpose, we can get back on track.

emotions in eternal truth so you can respond to fearsome events with unwavering faith. . pirit lle spirit. One of the great works of the Holy Spirit is protecting you from yourself. Romans 8:1–2 says, “There is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death.”

It’s one thing to know theologically that fear has no hold on you. It’s another to know this experientially. When the enemy of your soul tries to bind you with fear, the Holy Spirit releases you to walk in freedom.

So, let the phrase “no condemnation” sink deeply into your spirit.

It is incredibly liberating. Don’t get tripped up by sins Jesus has forgiven or threats He has defeated.

4. it lle frie s. Like the Cross, Christianity has vertical and horizontal dimensions. Christ has restored our relationship with God and is restoring our relationships with others.

One way God alleviates our fears is by giving us friends to help carry our burdens (Galatians 6:2). Friends who share our faith are essential and lifesaving.

So yes, the world is fearsome, and even spiritual leaders feel afraid. But there is a faith that overcomes every fear we experience. So, I encourage you with the words of Isaiah 41:10: Do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.

It’s one thing to know theologically that fear has no hold on you.

It’s another to know this experientially.

Scripture suggests four antidotes to fear: 1. Fear of God. Psalm 34:9 says, “Fear the LORD, you his holy people, for those who fear him lack nothing.”

“Wait a minute!” I can hear you saying. “First John 4:18 say, ‘Perfect love drives out fear.’”

How do we resolve this tension?

In Recovering Our Sanity, Michael Horton makes this observation: The antidote to our fears is the fear of God. The proper fear of God leads us to Christ, our only mediator, so that the improper fear of God — anxiety about whether he is our terrifying Judge or merciful Father — can be settled once for all.

In short, fear leads to Christ, and Christ drives out fear. . rut lle i . “Blessed is the one … whose delight is in the law of the LORD, and who meditates on his law day and night” (Psalm 1:1–2). The more you fill your mind with God’s ord, the less fear can have a hold on your life.

Fixate on God’s promises rather than your problems. The Bible anchors your thoughts and

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DOUG CLAY is general superintendent of the Assemblies of God USA.

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LEADERSHIP | Q & A

Navigating Church Legal Issues A Conversation with Kristen K. Waggoner

K

risten K. Waggoner is the new legal counsel for the Assemblies of God. She follows Richard R. Hammar, who retired in March after filling t e le ea s Waggoner also serves as general counsel for Alliance Defending Freedom, the world’s largest Christian legal gani ati n a fi m s e ined in In the following Q&A, Waggoner answers some of the most common legal questions from churches.

What steps should churches take to prevent sexual abuse of a minor, and how should they respond to an allegation?

Incidents of sexual abuse of a minor are a tragic reality and one of the most alarming legal issues churches encounter today. It is imperative that churches protect their most vulnerable by following

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best practices and implementing clear policies for those who work with children and youth.

At a minimum, those policies should include a criminal ackground and se offender check for all employees and volunteers working with minors. In addition, churches should ensure that at least two unrelated adults are supervising each room or vehicle if travel is involved.

An employee or volunteer should never be alone with a minor. Churches should consider requiring all volunteers who work with minors to be at least five years older than those they supervise. In addition, a church should take any allegation seriously and adopt a clear procedure for when and how to investigate a complaint and report an allegation to authorities. Churches should err on the side of reporting in most instances.

A policy means little without proper implementation. Train your staff and volunteers in this area.

This includes training about mandatory child abuse reporting laws. Churches are encouraged to have a staff mem er who remains up to date on est practices in these areas.

Lastly, churches should do their best to ensure that any registered se offenders who attend the church have signed a conditional attendance agreement. These agreements permit attendance, but also recognize that extra measures of accountability are in place.

The Assemblies of God has a sample conditional attendance agreement for se offenders online, as well as articles related to “Screening Children’s Ministry Volunteers” and “Conducting Criminal Records Checks on Volunteer Workers.”

Can churches require that all employees and volunteers a rm their religious elie s The coreligionist principle re ected in the First Amendment and Title VII of the Civil Rights Act of 1964 has long protected a church’s right to hire only people who affirm its religious eliefs. But this longstanding tradition has been challenged recently.

In Washington state, for example, Seattle’s Union Gospel Mission has faithfully served the city’s homeless by providing food, shelter, addiction recovery, job placement and legal services since the Great Depression. The ministry’s religious convictions and evangelical mission are the foundation for everything it does, including its hiring practices.

As a result, the Mission hires only those who share its eliefs. But the Washington Supreme Court recently ruled that state law can punish religious nonprofits for not hiring employees who do not share their religious beliefs. This case is on appeal to the U.S. Supreme Court. Prior decisions by the Supreme Court and recent challenges suggest a church should articulate its religious beliefs (including how its employees

and volunteers help it fulfill its mission in writing as a point of reference should the church face a lawsuit.

Should a church open its facilities for use to other persons or groups during the week?

A church should feel free to open its facilities to the community for outreach, provided it has proper policies in place.

First, a church must have a facility use policy.

This policy should make clear that the property is not generally open to the public, but that it is made available on a case-by-case basis to serve the community. Most importantly, the agreement should clarify that the church does not permit any activities or uses that are inconsistent with its statement of faith. This statement reserves the right of the church to take action should the group or one of its members behave contrary to the church’s policies tied to its religious beliefs.

Second, to avoid some public-accommodation laws — which can threaten a church operating according to its religious beliefs, especially in areas of marriage and sexuality — a church should limit use of its premises to ministry purposes. In other words, making money should not be the goal.

“A church should articulate its religious beliefs . . . in writing as a point of reference should the church face a lawsuit.”

— Kristen K. Waggoner

A church should always charge below market rates to outside groups.

Third, it’s always a good idea to notify the church’s insurance provider of the types of groups and activities it is permitting. That way, the pastor knows what the church’s policy covers ahead of time. And when practical, the pastor should always require

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the outside group to name the owner/host church as an additional insured entity.

What are the most common property disputes for churches?

A church property dispute can arise from various internal or external factors.

Given our current cultural landscape, more and more churches are facing hostility from federal, state and local governments. To illustrate, some local zoning boards have implemented discriminatory zoning laws to limit, and in some cases prohi it, churches from locating in their cities. Fortunately, Congress enacted the Religious Land Use and Institutionalized Persons Act, and many states have enacted laws to curb this hostility.

Churches, especially older churches, also tend to run into legal disputes over title defects. So it is important that a church reviews the property deed to ensure it re ects the church’s legal name. Most churches don’t learn about these problems until they try to use a deed as collateral for financing or decide to sell, at which time the problems may present significant road locks.

Finally, a church will sometimes split into two or more congregations. In such cases, disputes often arise over who has the right to the property. Local churches should ensure their governing documents, deeds, and relevant property documents are consistent with the onstitution and Bylaws of the General Council and applicable district council and properly followed on these issues.

Given rising security threats over the past decade, what steps should churches take to protect their congregation and employees?

Churches should create and implement clear security plans that cover potential threats, including, but not limited to, protests, armed gunmen, se offenders on church premises, and parishioners who carry concealed firearms or other weapons.

Churches should create security teams tasked with protecting congregants during church services or other church-related events. Regular training

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“Church leaders often think having an insurance policy insulates them from all risks.”

— Kristen K. Waggoner

should be provided to members of the security team to help ensure they know what laws apply in their particular state and how to respond to potential security threats and emergency situations safely.

If a church has insurance coverage, does it need to worry about legal issues?

Yes. Church leaders often think having an insurance policy insulates them from all risks. But insurance policies come in all shapes and sizes, so it is important to know exactly what incidents a policy will cover. All policies contain coverage e clusions. For example, most general liability policies exclude sexual abuse claims and instances of gross negligence.

Additionally, insurance policies typically contain a duty to notify. This means that a church must notify the insurer of current or potential legal claims. Failure to do so could e grounds for the insurer to reject coverage.

All polices should be retained forever.

The information in this article should not be construed as legal ad ice specific uesti ns t btain legal advice, consider becoming a member of Alliance Defending Freedom’s Church Alliance. For more information, visit ADFChurchAlliance.org or contact Alliance e ending eed m at

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The Persevering Pastor Six habits for building endurance in ministry

By KRISTI NORTHUP

I

t’s quitting time. In recent months, a record number of U.S. employees left their jobs amid the pandemic. Some opted for early retirement. thers changed careers. till others took time off to reevaluate their priorities.

There is evidence church leaders may be heading for the exits, too. In a January 2021 Barna Group poll, 29% of pastors surveyed said they had considered leaving full-time ministry during the previous year. By October 2021, the share of pastors contemplating quitting had jumped to 38%.

Ministers are exhausted. Since 2020, they’ve endured shutdowns, diminished attendance, the departure of key volunteers, and angry confrontations over issues beyond their control. They have comforted the grieving and preached messages of hope to the anxious, but many are themselves struggling to stay the course.

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I was re ecting on this recently while reading through 1 and 2 Samuel. David was well acquainted with difficulties. Between the moment of his anointing as king and the time he finally ascended to the throne, David experienced years of turmoil, facing homelessness, starvation, violence, and betrayal.

Through it all, David never gave up on his calling. He was far from perfect, but David truly had a heart set on loving and trusting God — even through tough times.

These words in Psalm 27:13–14 are attributed to David: I remain confident of this: I will see the goodness of the LORD in the land of the living.

Wait for the LORD; be strong and take heart and wait for the LORD.

During his years of waiting, David grew in faith and allowed God to prepare him for a leadership assignment. The Lord honored his perseverance, promising to establish David’s throne forever amuel :16 .

Unlike David, Saul was always getting ahead of God and getting off track. e rushed into attle, made rash vows, usurped priestly duties, and even turned to occult practices instead of turning to God. Saul’s insecurity led to such paranoia that he had 85 priests murdered because of suspected disloyalty.

In the end, Saul’s kingdom did not last.

Perseverance requires faith through difficulties, not shortcuts around them. James 1:2–4 says this: Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may e mature and complete, not lacking anything.

The New Living Translation puts it this way: “When your faith is tested, your endurance has a chance to grow. o let it grow verses .

My husband, Wayne, has coached middle school soccer for years. uring the first match, kids frequently request subs because they get so tired.

After that, he has them spend a significant portion of every practice running. The goal is to build endurance so they can make it through a 60-minute match.

Wayne tells them, “You only think about endurance in a game when you don’t have it. When you have it, you just play your heart out all the way to the end.”

As ministers, what habits will help us endure this race to the end? Here are six to put into practice right away:

1. Practice Patience Perseverance through trials requires a patient, eternal perspective as we wait for the fulfillment of all God’s promises.

James 5:7–8 says, “See how the farmer waits for the land to yield its valuable crop, patiently

waiting for the autumn and spring rains. You too, be patient and stand firm, ecause the Lord’s coming is near.”

Our culture is far removed from the slow process of planting, watering, watching, and waiting for a harvest. We live in an instant, on-demand, high-speed world. Yet the truth of Scripture has not changed.

Perseverance requires faith thro gh di c lties not shortcuts around them.

Practice patience by unplugging from television and technology, fasting, and sitting quietly in God’s presence. tart with small changes. For instance, turn off the radio during your daily commute and listen to what the Holy Spirit is saying in those moments.

2. Practice Joy utlook can make all the difference. As elievers, we must allow God to renew our minds rather

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than conforming to the negative and destructive thought patterns of the world (Romans 12:2).

My grandfather, Monroe David Grams, died last year at age 94. As an Assemblies of God missionary, he helped establish a ministry in the highlands of Bolivia that has since planted more than 1,200 churches. Not only was he a great leader with great character, but my grandfather also had an unsinkable optimism that led him through many trying circumstances.

At the funeral, I heard about a time when my grandfather and father both had their wallets stolen while riding a bus in Guatemala City. Realizing they had no money or identification, my grandfather burst out laughing. He thought it was funny!

That story made such an impression on me I later posted this question on my office wall: “ hat would Grandpa do?”

It reminds me to trust God, practice joy, and laugh in the face of adversity.

3. Practice Lament This may seem incompatible with the previous habit, but joy and lament can coexist. And both are important. David wrote psalms of lament, pouring out his heart in the presence of God — which is the best place for lament.

The past two years have been a time of tremendous loss. It’s important to acknowledge this reality so we can experience growth and begin to see our circumstances as God sees them.

Denial will not make it easier to move on. In fact, it will keep you stuck. Ask God to help you process struggles in the right way, and in the right place.

4. Practice Diversion ver the years, I have learned the value of finding healthy diversions from the demands of ministry.

You need time to rest and recharge. Take up a ho y you en oy. ead fiction, oin a sports team, fish, paint, run, or take photos. Find an activity that inspires, calms, and energizes you.

Nate Zinsser, who directs a performance psychology program at the U.S. Military Academy,

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says diversions are vital for soldiers in highpressure situations. In his book, T e nfident ind, Zinsser explains that the ability to relax on cue and take micro-breaks can help people avoid burnout.

5. Practice Abiding As Christ followers, we should be spending time with Christ. Remarkably, however, even ministers can lose sight of this.

No one can pay us to be spiritual people, which is why too many ministers lack a deep and abiding devotional life. Prayer, Bible engagement, and worship should be daily practices for every believer. esus said, “If you do not remain or “a ide, ESV] in me, you are like a branch that is thrown away and withers” (John 15:6).

6. Practice Accountability Song of Songs mentions “little foxes that ruin the vineyards :1 . hat may seem like a small thing can lead to big problems.

Nothing breaks my heart more than seeing a ministry crumble because of a lapse in a leader’s integrity.

Sometimes we don’t even recognize the pitfalls until it’s too late. That’s why we need godly friends and mentors who aren’t afraid to call out the little foxes in our lives. Such people can also encourage and strengthen us to persevere when our faith is faltering.

Your mentor doesn’t have to be in your church, or even in your state. But having someone — and being that someone can make all the difference in our a ility to finish strong in ministry.

KRISTI NORTHUP is executive pastor and worship leader at Saints Community Church (AG) in New Orleans.

She is director of CMN Women.

LEADERSHIP | INSIGHTS

Emotional Contagion ow your emotions affect others — and what you can do a out it

By KAYLA PIERCE

Y

ou may not know it, but you’re contagious.

As a leader, the emotions you project can spread to others and affect their work. ocial scientists refer to this as “emotional contagion.” It has profound implications for churches.

Here are six ways to keep contagious emotions from damaging your ministry: 1. Invest in Your Health Prioritizing your emotional health isn’t a personal luxury; it’s a spiritual and professional necessity.

A study by Thomas Sy and colleagues published in the u nal Applied s c l g revealed leaders are more contagious than followers.

That means pastors and church leaders set the tone for their ministry teams and congregations.

In my doctoral dissertation, I explored how social status impacts patterns of emotional contagion in groups. I found that members of a group who are respected and honored by others — as most church leaders are within their churches — are more contagious than those who are not.

Being emotionally contagious is a ig responsi ility, so take time often to re ect on how you feel. Are you energized or depleted? Peaceful or anxious?

Whether you realize it or not, your emotions are probably spreading to others. Investing in your emotional health not only enefits you, ut it also helps you serve your church well by cultivating emotional health in others.

2. Check Your Emotions People convey emotions verbally, physically and virtually, so you are probably more emotionally expressive than you know.

With more than 40 individual muscles, the

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human face generates myriad expressions others interpret as sad, mad, bored, frustrated, etc.

Facial e pressions are ust one way we communicate and understand emotions. We also use a range of postures, gestures, and voice in ections that betray what we’re feeling — often spontaneously, rapidly and unconsciously.

Emotions come across in digital communication as well. When you text or post online, readers infer how you feel by your word selection and punctuation. And there is growing evidence these emotions are likewise contagious.

Emojis may seem juvenile, but they are an increasingly important source of emotional information in today’s world. A single emoji can dramatically change the way someone reads a text message. A text that says, “Julie is here early” alongside a smiling emo i has a different meaning than the same message with an angry emoji.

We are in a constant state of expressing emotion, albeit in varying degrees of intensity and intentionality.

It’s a good idea to pay attention to the emotional signals we send. However, continually self-regulating is not only taxing but practically impossible — especially since much of what we communicate about our emotions is unconscious.

Ensuring your heart and mind are in alignment with God’s ord is a more effective strategy. If you are spiritually and emotionally healthy, you won’t have to worry about your emotions negatively affecting your team.

3. Offer Encouragement our emotions affect not only how people on your ministry teams feel but also how they work.

hether yo reali e it or not your emotions are probably spreading to others.

We can counter negative emotions by inspiring positive ones.

If one of your ministry teams has experienced a setback or disappointment, don’t underestimate the power of encouragement.

A study y igal Barsade pu lished in Administ ati e cience ua te l demonstrated positive emotion reduces con ict and increases group cooperation and performance.

Churches rely on groups to work together. Cooperation ultimately impacts a church’s ability to serve its community and fulfill the Great ommission.

To lead well, we need productive volunteer teams and staff teams. Because emotional health is central to productivity, we cannot take it lightly.

The good news is leaders can powerfully in uence the emotional well-being of team members.

4. Be Authentic It would e a mistake to con ate emotional health with happiness. People are complex and multifaceted, and nowhere is that more evident than in the rollercoaster of emotions we experience.

Your ministry has likely included moments of delight and deep satisfaction, as well as times of frustration, disappointment, and even grief.

Leaders often feel pressure to put on a brave face, but you don’t have to be a constant stream of enthusiasm. Attempting to project happiness at all times is unrealistic and inauthentic.

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Congregants need to know they are not alone in experiencing sorrow and other negative emotions.

Hearing how church leaders work through those feelings can be helpful. Even Jesus wept in front of is disciples ohn 11: .

God created you to experience — and authentically express — a range of emotions. However, if you are bitter, jealous, or resentful, these emotions can take root in your church. Authenticity in leadership can e eneficial, ut only when it comes from a place of spiritual maturity and health.

5. Manage Anger Anger is not only potentially destructive, but it is also contagious. Therefore, it’s important for leaders to keep their tempers in check.

In my dissertation research, I hypothesized happiness would be more contagious than anger. As it turned out, I was wrong. I discovered anger spreads as easily as happiness.

The Bi le has a lot to say a out anger. ames 1:19–20 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.”

However, Scripture does include instances of righteous anger. For e ample, ehemiah ecame “very angry” when he heard about the oppression of God’s people ehemiah :6 . The prophet’s anger prompted him to advocate on behalf of others.

Anger can motivate people toward positive action. But as leaders, we must discern whether our anger is of righteous quality. Otherwise, it can spread and fester.

6. Be Careful What You Catch Emotional contagion can work both ways. If we aren’t careful, the emotions of those around us can spread to our hearts.

Discipleship often involves helping people navigate life’s most difficult challenges. hile walking with others through interpersonal con ict, life transitions, and tragedies, we can also shoulder their emotions.

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As you invest time and energy in people yo may nd yo rself on the receiving end of emotional contagion.

As you invest time and energy in people, you may find yourself on the receiving end of emotional contagion. When a person becomes angry and stirs con ict, it is easy to fire ack with anger. As you minister to family members during a time of bereavement, you can unintentionally catch their grief.

When emotions are intense and you begin feeling overwhelmed, turn to God in prayer. Philippians 4:6–7 says, “In every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.”

King David — whose emotional expressions were diverse and often on display — knew he needed God’s help to keep his inner life in check. Psalm 26, which is attributed to David, says, “Test me, LORD, and try me, e amine my heart and my mind verse .

As leaders, we have a responsibility to shepherd those around us well. To do this, we need to take stock of our own emotions, stay malleable to the work of the Holy Spirit, and spread emotions that promote healthy and productive churches.

KAYLA PIERCE h. . is a social psychologist ministry research cons ltant and former children’s pastor.

LE ADE RSHIP | PR AC TICE

Scarcity vs. Abundance

I

was complaining to a colleague about a project I was managing.

“I’m always expected to make bricks with no straw, I said. “ e don’t have enough financial support, staff or time. ow am I supposed to get this done?”

She gently reminded me we serve a God of abundance who makes all things possible.

Her words were deeply convicting. I am a woman of faith, too. Yet somehow between parenting, working ivocationally, and trying to find toilet paper during a pandemic, I had developed a scarcity mindset.

Instead of looking expectantly to Jesus, I was staring at the five small loaves and two small fish, asking skeptically, “ ow far will they go ohn 6:9 .

Maybe you can relate. Over the past two years, a collective scarcity mindset has invaded the global consciousness.

In times of uncertainty, it’s a natural response. Our way of thinking changes when the resources we need seem elusive — whether because of supply chain issues, la or shortages, in ation, or some other problem beyond our control. Anxiety levels rise.

Of course, perceptions are not always reality. In 2020, I stared at empty store shelves wondering how we would cope when we ran out of toilet paper at home. It never happened, though. Somehow, we always had enough.

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This e ample may seem trivial. But when a scarcity mindset creeps into leadership, it can be a real problem.

Scarcity Thinking A scarcity mentality negatively affects leaders in at least four ways: 1. A scarcity mindset hinders productive thought. A Princeton University study found that excessive worrying about basic needs impairs cognitive abilities — reducing mental performance by the equivalent of 13 IQ points, or the loss of an entire night’s sleep.

In ca cit a ing T ittle eans Much, economist Sendhil Mullainathan and psychologist ldar hafir e plain that when people focus on what they lack, they develop tunnel vision.

This fi ation makes it difficult to concentrate on anything else, diminishing the ability to think creatively and problem solve.

No wonder Jesus said, “Do not worry about tomorrow, for tomorrow will worry about itself” Matthew 6: .

Instead of obsessing over what we don’t have, we can trust God to meet our needs as we pursue the work to which He has called us. Matthew 6:33 puts it this way: “ eek first his kingdom and his righteousness, and all these things will be given to you as well.”

Is your perspective holding you back?

2. A scarcity mindset contributes to feelings of greed and envy. When you believe there are not enough resources to go around, you begin thinking of others as competitors instead of individuals God has called you to love and serve.

Many people today use social media as a measuring rod to determine how they’re doing in the contest for first place. Invaria ly, whatever they have seems inadequate by comparison.

This kind of thinking is what caused Jacob to deceive his father.

He wanted the greatest blessing and was determined to get it — even if it meant lying, cheating, and hurting his own family members.

James 3:16 says, “Where you have envy and selfish am ition, there you find disorder and every evil practice.”

3. A scarcity mindset increases the risk of depression and anxiety. Perceived scarcity raises stress levels. Over time, this can lead to mental health problems, including depression and anxiety disorders.

By SHANNON POLK

hether it’s finances, wisdom, or church volunteers we lack, we can take our concerns to God in prayer.

Paul said, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God” (Philippians :6 .

4. A scarcity mindset distorts the truth about God’s identity and character. The dangers aren’t just psychological; they are also spiritual. A scarcity mindset can cause us to see God differently.

Instead of viewing God as a loving Father who cares about His children, we may begin to think of Him as distant and uncaring. The result is often a loss of interest in prayer and other spiritual disciplines.

First Peter : says, “ ast all your an iety on him ecause he cares for you. Be alert and of sober mind.”

Instead of obsessing over what we don’t have we can trust God to meet our needs as we pursue the work to which He has called us.

Abundance Thinking The good news is we do not have to live with scarcity thinking. We can develop the kind of abundance

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mindset Scripture prescribes. Such an attitude allows us to move ahead with faith and confidence, elieving there are more than enough resources in God’s economy for everyone to have what they need.

There are three steps to moving from a scarcity mindset to an abundance mindset. e rst step i ol es e r ing God’s truth and rejecting false narratives. The enemy of our souls is still asking the question he posed in the Garden: “Did God really say Genesis :1 .

In times of stress, fear, and uncertainty, you may wonder, Is God who He said He is? Can I trust Him? The answer is es. As Paul wrote, “No matter how many promises God has made, they are ‘Yes’ in hrist orinthians 1: . God is “a le to do immeasurably more than all we ask or imagine, according to his power that is at work within us” phesians : .

Recall all the times in your life when God has revealed His faithfulness.

We should thank God for what He has done — and trust Him for what He is doing and will do. His love and goodness never change, regardless of the circumstances we face.

Second, we need to accept who we are in Christ. When we believe God has a plan for us, we can trust Him with the details.

God will give us creative ideas and divine connections. He will establish our steps. He will provide for our needs.

Because God is taking care of us, we don’t have to fret or live in worry. We don’t have to take our destiny into our own hands or wonder about the ultimate outcome of our lives.

We have the peace and comfort of knowing we are never alone. God is with us even as we walk through

the darkest valley Psalm : .

The Holy Spirit comes alongside us and guides us into all truth ohn 16:1 .

Finally, we must love our neighbors. Romans 12:10 says, “Be devoted to one another in love. Honor one another above yourselves.”

A scarcity or hoarding mindset makes it difficult to care for others as we should. But when we have an abundance mindset, we can love and give generously, trusting God — not the stock market, a position, or any human effort as our Source.

Paul said, “I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do all this through him who gives me strength Philippians :1 1 . e went on to say confidently, “And my God will meet all your needs according to the riches of his glory in hrist esus verse 19 .

While is it true that we are living in challenging times, we must always be on guard to protect our hearts from what James calls an “earthly, unspiritual” perspective and keep our mind focused on “the wisdom that comes from heaven :1 ,1 .

We should be models of healthy leadership, centered in our knowledge of God’s generous, loving nature.

It’s time to let go of scarcity thinking and go forward in God’s abundance.

Because God is taking care of s we don’t have to fret or live in worry.

We don’t have to take our destiny into our own hands or wonder about the ultimate outcome of our lives.

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SHANNON POLK . in. . . is associate pastor of Riverside a ernacle G in Flint ichigan and president and of the Ann Arbor Area Community Foundation.

BUDDHIST Priority HINDU 2.1 billion Buddhists and Hindus have yet to respond to the gospel. Assemblies of God World Missions is prioritizing a breakthrough among these cultures with the message and love of Jesus Christ.

Join us.

Scan the code for information or visit agwm.org/bhp.

LEADERSHIP | ETHICS

Is iversity a Biblical Value?

Insights from Paul’s ministry team

By RODOLFO GALVAN ESTRADA III

A

merica is experiencing a “diversity e plosion, according to the Brookings Institution. “Sometime after 2040,” the Brookings report states, “there will be no racial majority in the country.”

Ethnic growth within the Assemblies of God re ects this demographic trend. It even outpaces it.

According to Brookings, 61. of the . . was white in 2010 and the remainder ethnic or racial minority.

Currently, comparable percentages for AG adherents are 56% and 44%, respectively. We are poised to ecome a ma ority-minority Fellowship efore our nation crosses the same threshold.

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To do that, the AG will need increasingly diverse leadership at all levels. Still, some may wonder why this matters. Should we pursue diversity in leadership for the sake of diversity? Is similarity a bad thing? How should we think about diversity from a New Testament perspective?

These are important questions, especially when di e sit means different things to different people. In the U.S., valuing diversity has implications for legislation, hiring policies, and university admission. To some, growing in diversity means making room for people from historically disenfranchised groups. To others, it smacks of political correctness.

So, what does Scripture say? The word “diversity”

may not appear in your Bi le, ut the idea is there.

In fact, few people have demonstrated a greater commitment to leadership diversity than the apostle Paul. His agenda was not political. It simply re ected God’s heart and is mission to reach all people.

Insights from Paul’s life can help us navigate leadership representation today.

traveled to Jerusalem with Paul, demonstrating to the other apostles that the gospel was indeed successful among the Gentiles Galatians :1 1 . Paul wrote a pastoral letter to Titus and empowered him as a pastor on rete Titus 1: .

Paul also ministered with Simeon, who had the Latin surname Niger, meaning “Black Acts 1 :1 .

Simeon may have been from Africa. Luke had previously described a convert from Ethiopia (Acts : 6 , an African region in the area of present-day northern Sudan. Simeon served alongside Paul and was part of the team that commissioned him to the Gentiles Acts 1 :1 .

Diversity in the Early Church For Paul, diversity was more than a lofty ideal. e depended on men and women, Jews and Greeks, and people from various social classes to work together to advance the same gospel message.

This diverse team ouremar a ly the ethnic gender and social ished within a context of theological similarity. diversity of the Early Church underscored Paul ministered with the truth of the apostolic message. people who were different but had the same faith and mission. Paul reminded Paul valued women in ministry as well. Women the Corinthians that “we are co-workers in God’s taught, led, financed, and supervised congregations. service 1 orinthians :9 . Paul did not want difLydia was a businesswoman whose home became ferences among leaders to create divisions that a church plant in Philippi Acts 16:1 . Priscilla, would detract attention from God and His work. the wife of Aquila, was a teacher who ministered The various church leaders who visited Corinth with Paul in Ephesus and Corinth (Romans 16:3; 1 were fellow ministers in the faith, not competitors orinthians 16:19 Timothy :19 . promoting unbiblical religious or moral perspecPhoebe was a “deacon of the church in Cenchreae” tives 1 orinthians :6 . In other words, diversity and “the benefactor of many people,” including was anchored in a commitment to the mission of Paul omans 16:1 . Paul entrusted Phoe e with Jesus Christ. Diversity was not an unrestrained the responsibility of delivering his letter and repreleadership value. senting him to the Christians in Rome.

Remarkably, the ethnic, gender, and social diversity of the Early Church underscored the truth of Paul’s ministry team also included people from the apostolic message. Consider some of the people different socioeconomic ackgrounds. everal who ministered with Paul, starting with those who church leaders in his letters had slave names, includwere racially or ethnically different. ing Secundus, Junia, Urbanus and Quartus (Acts Not only did Paul preach to Gentiles, but he also : omans 16: ,9, . Paul even called unia empowered them and partnered with them as lead“outstanding among the apostles omans 16: . ers of the Church. Paul was not afraid of ministering The Book of Philemon addresses the situation with people who were not exactly like him. of Onesimus, a runaway slave. In his letter, Paul Titus was a Greek whom Paul describes as his defended Onesimus and expressed the desire to “partner and co-worker orinthians : . Titus minister with him Philemon 1 . According to

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Church tradition, Onesimus eventually became a bishop of the church in Ephesus.

Of course, valuing diversity does not mean we can’t also serve with people who are similar to us.

Paul was a Hellenistic Jew, and so were many of his close companions, including Barna as from yprus Timothy, a Jewish Greek from Asia Minor; and Silas, a ew and oman citi en Acts : 6 16:1, . These companions had life experiences similar to Paul’s, and they spent much time with him. egardless of their other differences and similarities, all of these people shared the same faith in Jesus. This is where a contemporary understanding of diversity does not neatly fit with the i lical perspective. In Scripture, diversity is not an absolute value for its own sake.

diversify leadership to re ect our mission field.

Second, diversity and similarity can coexist. Paul’s close companions included people who were a lot like him and those quite different from him. ignificantly, however, all of Paul’s colleagues shared the same faith. There was a similarity in mission but diversity among the people who participated in this mission.

Third, diversity is a challenge. On one occasion, Paul confronted Peter and some other leaders about their biases against Gentile believers Galatians :11 1 . This must have een a difficult conversation, but Paul knew it was vital to the Church’s future.

Growing in diversity requires hard work, intentionality, and sometimes discomfort. Yet it is worth the effort. ven in communities that are not racially and ethnically diverse, churches can be intentional about promoting women and people from different social classes and generations to visible areas of leadership.

The point is allowing the mission of God to drive our intentional desire for leadership representation. Diversity in the Church should be mission driven, not ideologically driven.

Paul’s life example leaves us with areas for continual re ection. May we take an inventory of our ministry teams and leadership values to consider how we can fully re ect and represent our communities. hile doing so, let us also hold firmly to our similarities in faith and moral tradition that bind us together in the mission of God to reach all people.

Paul valued and depended on the contributions of all kinds of people because his goal was to reach every person for Christ.

Diversity in leadership arose from the mission to make disciples of all nations. For Paul, diversity did not mean he was unconcerned about the similarities believers ought to hold. His letters attempt to unify diverse churches in the same faith and moral tradition that honors God.

Diversity in Today’s Church What then can Paul’s life teach us about leadership diversity? There are three important takeaways for today’s Church: First, no one can do ministry alone. You need a team that is as diverse as the people you are trying to reach.

Paul valued and depended on the contributions of all kinds of people because his goal was to reach every person for Christ. We too can intentionally

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RODOLFO GALVAN ESTRADA III h. . is the iranda enter ssistant Professor of New Testament at Vanguard University in Costa esa alifornia.

TAKE YOUR BEST NEXT STEP Advance your career with an online degree from Evangel University.

FLEXIBLE AND AFFORDABLE evangel.edu/influence 417.865.2815 ext.7300

L E A D E R S H I P | H I S T O RY

P

eople often think of the Azusa Street mission in Los Angeles as a place of pilgrimage. Indeed, thousands traveled to attend the revival that took place there from 1906–09.

Many of them experienced the outpouring of the Holy Spirit and then spread Pentecost to cities and nations around the world.

However, the mission was also a local church, with a local pastor who was responsible not only for those coming to experience their own personal Pentecost but also for a local congregation.

Imagine traveling 1,500 miles alone to assume your first pastoral position, only to discover the church you were to lead decided not to fulfill its end of the contract. You stay with some kind-hearted hristians and lead a small Bi le study and prayer meeting while seeking God for your next step.

Within six weeks, those gatherings outgrow two houses. You are now the leader of a new congregation meeting in an abandoned horse stable. On the Tuesday after your first unday services, you make the front page of the city newspaper.

People egin to ock to your meetings in record numbers. Yet you have no denomination behind you, no budget, no other pastors to call on, and no precedent for what is happening.

That was the experience of William J. Seymour, the young pastor of the Apostolic Faith Mission at 312 Azusa Street. With little formal education or leadership training, Seymour seemed an unlikely leader for the revival that continued around the clock for three years.

Nevertheless, Seymour’s hunger for God, vision for a diverse ut unified church, and strong spiritual character continue to inspire students of Pentecostal history. As church leaders, we can glean principles from his ministry that will serve us well today.

Leadership Lessons Don’t discount the power of humility. Seymour’s contemporaries described him as humble, meek, unassuming and gentle.

As an African American growing up in Louisiana during the Reconstruction era, Seymour learned

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Lessons From Azusa’s Pastor What church leaders can learn from William J. Seymour

By RUTHIE OBERG

to maintain a low profile. owever, racial pressure didn’t account for the totality of his character. Seymour placed a high priority on Christlikeness.

William Durham described Seymour as “simple-hearted as a little child,” with “a helpless dependence on God, and “so filled with God that you feel the love and power every time you get near him.”

Humility and strong leadership are not mutually exclusive. After all, Scripture calls Moses “a very humble man, more humble than anyone else on the face of the earth um ers 1 : . And esus described himself as “gentle and humble in heart” Matthew 11: 9 .

Despite his quiet inclination, Seymour was capable of facing down other ministers who tried to usurp his leadership. He endured much opposition without losing his passion for ministry.

Defer to Scripture over experience. Some questioned the manifestations of the Spirit at Azusa.

Seymour responded this way: “We are measuring everything by the Word; every experience must measure up with the Bi le. ome say that is going too far, but if we have lived too close to the Word, we will settle that with the Lord when we meet Him in the air.”

William Durham described Seymour as “simplehearted as a little child,” with “a helpless dependence on God and so lled with God that you feel the love and power every time you get near him.”

The uniqueness of the revival at Azusa meant there was no one to say, “We’ve always done it this way.” There was no written belief statement of Pentecostal doctrine and practice. Thus, Seymour constantly looked to the Scriptures for guidance.

At one point, some attendees claimed to have received a gift of “writing in tongues.” Seymour dismissed that idea, saying, “We do not read anything in the Word about writing in unknown languages. …

We do not encourage that in our meetings.”

Exercise gifts of the Spirit in tandem with fruit of the Spirit. Some at Azusa manifested gifts of the Spirit and anointing for ministry without demonstrating love, peace and holiness in their everyday lives. Their gifts opened platforms their characters could not maintain, which damaged the church’s reputation.

Consequently, Seymour emphasized Spiritempowered sanctification as much as piritempowered ministry.

“While tongues is one of the signs that follow God’s pirit-filled children, they will have to know the truth and do the truth,” Seymour said.

Take advantage of available education and resources. Spending his formative years in the Jim Crow South, Seymour had little access to formal schooling. e rie y attended a freedmen’s school, but Seymour left to help provide for his family following the death of his father.

While working in Chicago, Seymour completed some coursework at Martin Wells Knapp’s Bible school.

Later, Seymour attended a few months of classes at Charles Parham’s school in Houston.

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Despite the barriers he faced, Seymour’s hunger for learning drove him to improve his understanding of theology.

Focus on furthering the kingdom of God rather than building your ministry. Newspapers reported that within three months of opening its doors, the mission had 500–700 attendees. Seymour quickly realized he needed a team of ministers and volunteers.

This led to an egalitarian approach to leadership. Seymour empowered men and women of all ages, races, ethnicities, socioeconomic classes, and education levels to do the work of the church. He developed a staff of 1 leaders and relied on them heavily.

When leaders began to leave the mission to establish churches in nearby neighborhoods, Seymour viewed them as collaborators rather than competitors. Seymour invited leaders from other Pentecostal church plants around Los Angeles to attend Monday meetings he led for his staff.

Seymour also advertised the meetings of these other churches, encouraged his own congregation to attend, and printed testimonies of their success in his newspaper.

Strive for unity. Seymour demonstrated his vision for a diverse movement of pirit-filled people serving together.

A writer for The Apostolic Faith made this observation about the mission: “It is noticeable how free all nationalities feel. If a Mexican or German cannot speak English, he gets up and speaks in his own tongue and feels quite at home, for the Spirit interprets through the face and people say amen. No instrument that God can use is rejected on account of color or dress, or lack of education.”

Diversity was a mark of the Azusa Street revival from the beginning. Yet there is no evidence Seymour addressed the subject of race before 1915.

There are no writings or sermons denouncing racial inequality or making pleas for inclusive change. It

seems Seymour simply welcomed, valued, empowered and released diverse people for service.

Unfortunately, Seymour’s vision faced significant cultural arriers. By 191 after e periencing several issues with white leaders who heavily criticized Seymour and sought to supplant him — the mission voted reluctantly to limit leadership of the church to Black members.

Seymour explained this change with sadness: “It is not for discrimination, but for peace. To keep down race war in the Churches and friction, so they can have greater liberty and freedom in the Holy Spirit. We are sorry for this, but it is the best [for] now.”

Citing 1 Corinthians 12:12–14, Seymour reaffirmed his theology of pirit-empowered unity amid diversity: “If some of our white brethren have pre udices and discrimination Gal. :11 , we can’t do it, ecause God calls us to follow the Bi le.

Matt. 17:8; Matt. 23. We must love all men as Christ commands. e . 1 :1 .

In 1922, Seymour died at the age of 52, having pastored the church on Azusa Street for 16 years.

He had encouraged and equipped countless people to seek the fullness of the Spirit, live holy lives, and serve their communities — regardless of their social status, race, ethnicity, gender, or age.

Seymour was buried in Los Angeles’ segregated Evergreen Cemetery. His congregation honored him with a simple tombstone engraved with two words that summed up Seymour’s leadership style: “Our Pastor.”

Seymour demonstrated his vision for a diverse movement of pirit lled people serving together.

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RUTHIE OBERG is an ordained Assemblies of God minister and a conference speaker for the Flower Pentecostal Heritage Center in pringfield isso ri.

Ruthie Oberg, Events Speaker

Flower Pentecostal Heritage Center

Bring our Pentecostal heritage and identity to life Have RUTHIE OBERG speak at your district event or church service Choose from dozens of topics, including:

• What does it mean to be Pentecostal?

• What makes the Assemblies of God unique? is the Assemblies of God such a • Why diverse Christian fellowship? temptations are confronting the • What Pentecostal church?

For more information about Ruthie Oberg’s ministry, including her speaking schedule, recommendations, and videos of her presentations, go to

www.ruthieoberg.org

Ruthie Oberg is an inspiring communicator who brings our Christian heritage alive in today’s setting. She is an asset to the Assemblies of God and I highly recommend her ministry.”

Doug Clay General Superintendent of the Assemblies of God

Months after Ruthie’s ministry here, I am still hearing positive and appreciative reports from the ministers and leaders in her audience.”

John Wootton Superintendent, Ohio Network of the Assemblies of God

... inspiring ... challenging ... I am confident in recommending this ministry to any pastor.

It is thoroughly Pentecostal!”

Dan Enriquez Senior Pastor, First Assembly of God, Dallas, Texas

To schedule a service, phone (402) 319-8162 or email heritagespeaker@ag.org

LE ADE RSHIP | REVIE WS

Sighs of the Times

By GEORGE P. WOOD

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entecostalism understood itself as an endtimes revival from the beginning. Drawing on the language of oel : , early Pentecostals distinguished between the “former rain” of Acts 2 and the “latter rain” of their own revival experiences. The outpouring of the Holy Spirit was a sign of the imminent return of Jesus Christ.

The Assemblies of God’s tatement of Fundamental Truths re ects the ongoing importance of eschatology to Pentecostals. Four of its 16 articles deal with end-time themes: “The Blessed ope Article 1 , “The Millennial eign of hrist Article 1 , “The Final udgment Article 1 , and “The New Heavens and the ew arth Article 16 .

These articles demonstrate the Fellowship’s historic commitment to premillennialism, especially of the pre- and mid-tribulation varieties, though other views are allowed to a degree.

Advocates of premillennialism, including in the AG, have always been tempted to speculate about the endtime significance of current events, or even to set a date for the Lord’s return. Giving in to those temptations tends to cast doubt on the doctrine because the predictions never pan out. Embarrassed, other ministers who affirm premillennialism theologically egin to deemphasize it practically.

In Imagining the Future, Daniel Isgrigg asks, “How could it be that, for a fellowship that placed such a large emphasis on eschatology, the only

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options were either obsession or avoidance?”

To answer that question, Isgrigg surveys the development of AG eschatology in the Statement of Fundamental Truths, the Bylaws especially the section on eschatological errors , and 1 years’ worth of articles in the Pentecostal Evangel. He concludes that the AG largely followed “the script of dispensational events” even as it “intentionally modified that script to “fit their pneumatology.

Rejecting cessationism was an obvious (and necessary modification. Another was how the outpouring of the oly pirit changed the affective texture of end-times doctrine. Isgrigg explains this by comparing dispensationalist “signs” to Pentecostal “sighs.”

Dispensationalists looked for signs of the End, ased on esus’ livet iscourse Mark 1 and related prophetic Bi le passages. These signs were negative — war, famine and persecution, among others.

They induced fear among Christians and a desire to escape.

By contrast, Pentecostals noticed the sighs (or groans that the pirit prays along with us in our troubles (Romans 8:22– , 6 . These sighs are offered “in hope that the libcreation itself will be lib erated from its bondage to decay and brought into the freedom and glory of the children of God” (verses 1. ope displaces libfear, and the longing for lib eration replaces escapism.

The contrast between dispensational signs and Pentecostal sighs is a matter of ideal types. In reality, Isgrigg concedes that AG theologians have vacillated between fearful signs and hopeful sighs throughout its history.

Still, the ideal is suggestive. After surveying the development of AG eschatology, Isgrigg offers a constructive suggestion about how to reframe Articles 1 16 in the tatement of Fundamental Truths as “images of hope”: “Each … will be explored as a pneumatological image expressed as an eschatological longing that is a characteristic of Pentecostal spirituality.”

Article 1 our Blessed ope for esus’ return — names our longing for “individual resurrection.”

Article 14 deals with our hope for “earthly justice.”

Article 15 expresses our hope for “cosmic justice,” in which God overcomes the devil and his curse. And

Article 16 embodies the hope of “cosmic resurrection,” a new heaven and new earth. Reframed this way, AG eschatology neither frightens believers nor promotes escapism. It is hopeful and engaged.

Whether or not you agree with the entirety of Isgrigg’s analysis and proposal, Imagining the Future is useful for rekindling interest in Christ’s return and is recommended as such.

Partners for Change

adversarial stance toward their congregations court trouble. What changes they do make last only as long as they do. And since congregations don’t like being treated as adversaries, those pastors rarely last long.

The better way for pastors to lead change is to partner with their congregations. After all, people in the pews want the same outcome pastors do — a spiritually healthy, missionally effective church.

Their perspectives are simply different. New pastors see what a church can be, for example, while congregants also factor in what the church has been.

Pastors who partner for change with their congregations are relational and work at a slower pace than those who attempt to impose change. Rather than focusing on a church’s weaknesses, they build on its strengths. They view church members as resources, not obstacles. And they articulate a clear, compelling, and doable vision for ministry based on congregational input and agreedupon expectations. ub ect t ange is short and well-written.

Its eight chapters outline principles that are

By GEORGE P. WOOD

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ow can pastors lead healthy, productive, and long-lasting change in their congregations?

Mike Clarensau answers that question in ub ect to Change. An ordained Assemblies of God minister, church consultant, and author, his advice comes from decades of ministry in local-church and denominational settings. New pastors in established churches will find it especially helpful. hy Because of all pastors, they are most tempted to make changes to a congregation without church members’ input. New pastors see clearly what needs to be done, but they don’t see how the congregation contributes to the process. In their view, members are passive recipients of change at best, obstacles to change at worst.

Clarensau argues that viewing church members this way is ineffective. Pastors who take such an

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Book Reviewed aniel . Isgrigg Imagining the Future: The Origin, Development, and Future of Assemblies of God Eschatology (Tulsa, OK: ORU Press, 2021).

applicable to a wide variety of church contexts: urban, suburban, or rural; large, midsize, or small. The most helpful way to read it is with your church’s pastoral staff, oard mem ers, and key volunteers. “ ealthy churches find healthy paths when they’re pursuing change — and that’s the real goal, isn’t it?” writes Clarensau. “I mean, if you get to the future and have no one to share it with, or if you’ve strewn the road with broken relationships along the way, will it be the future you want?”

Those are good questions for pastors and church members alike. Only together can we make the changes that are necessary to become healthy,

effective churches in a world with a never-changing need for relationship with God. Book Reviewed i e larensa Subject to Change: What People Want Their Pastor to Know Before Asking Them to Change rrows tones .

Recommended Reading

GEORGE P. WOOD is executive editor of Influence magazine.

By INFLUENCE MAGAZINE

Honest Conversations

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onest conversations are hard, but honest conversations about race and ethnicity seem especially difficult. Paul e horts the hurch to speak the truth in love phesians :1 . Too often, however, hristians fail to do this.

Three recent books show a way forward. They are written by African American evangelicals with extensive ministry experience among white evangelicals. The works demonstrate how diverse Christians can collaborate in honest conversations about this hard topic.

Talking About Race ondervan y Pastor Isaac Adams uses a fictional tragedy to explore the “masks” church members wear that prevent them from speaking honestly.

In Not So Black and White ondervan , two friends Assem lies of God evangelist eggie a s, who is Black, and Pastor ohn river, who is white use their personal conversations to take “historical and theological inventories” of the legacy of racism.

And Beyond Racial Division Inter arsity Press y sociologist George ancey argues that “mutual accountability” is “a unifying alternative to colorblindness and antiracism.” The essence of this approach is striving “to listen to those in other racial groups and attempt to account for their interests.”

None of these approaches will work, however, unless diverse Christians stop talking about one another and start talking to one another.

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Why and how we should seek God for a fresh outpouring of the Holy Spirit

By TIMOTHY LAURITO

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will never forget the response of a young man in our church upon receiving the baptism in the Holy Spirit with the evidence of speaking in tongues. I had previously spent many hours talking with him about Spirit baptism and answering his questions about speaking in tongues.

But at that moment, he had only one more question.

Looking up at me with a broad smile and a face wet with tears, he asked, “Why didn’t you tell me it would be this wonderful?”

It is a foundational experience in the life of every Pentecostal believer. Yet there is evidence that Spirit baptism is in decline in the Assemblies of God. Worship service attendance grew by 9% from 2009–19, AG (USA) statistics reveal. Yet the number of Spirit baptisms during that period was asically at 1 growth .

Additionally, data from the Acts 2 Journey shows that from 2016–19, most conversions in the Fellowship took place in larger churches (200+ attenders).

However, larger churches also experienced a 13%

decline in Spirit baptisms during that time.

These figures suggest that although we are successfully leading people to Christ, we are falling behind in leading adherents into Spirit baptism.

The question is, what can we do about it? e could cast lame and point fingers, ut those reactions will not change anything. Pointing fingers leads to division finding solutions leads to unity.

Casting blame shifts the responsibility to others; pursuing change acknowledges we have a role to play in addressing this issue.

Wishing for the good old days is not the answer.

Neither is settling for a new normal in which Spirit baptism becomes a relic of our past. Instead, the decline in Pentecostal expression should drive us to action. It should motivate us to seek God for a fresh outpouring on this generation.

WHY IT MATTERS There are five reasons why it is critical that people in our churches continue to experience the baptism in the Holy Spirit with the evidence of speaking in tongues.

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Speaking in tongues is biblical. The primary reason for practicing the Spirit-inspired act of speaking in tongues is that the Bible prescribes it. As Pentecostals, we must continue to emphasize Spirit baptism and speaking in tongues because we maintain our belief in the supremacy of Scripture (2 Timothy 3:16).

We believe the New Testament testimony that speaking in tongues is valid and valuable (Acts 2; 8; 10; 19; 1 Corinthians 12–14). Our position isn’t just about speaking in tongues then. Instead, it’s about something much more fundamental: our view of Scripture.

I’m thankful the AG has a history of speaking in tongues, but this issue is not about tradition or public opinion. It’s about remaining in the will of God, as revealed in Scripture.

The founders of the Assemblies of God did not speak in tongues because their grandparents had done it or because their church culture supported it.

Their motivation was simply to live out God’s Word.

Likewise, we should continue to champion the baptism in the Holy Spirit with the evidence of speaking in tongues because we remain committed to a biblical hermeneutic that sees Spirit baptism and the gifts of the Spirit as available to every believer today.

Speaking in tongues is the initial physical evidence of the baptism in the Holy Spirit.

Therefore, a decline in tongues suggests fewer believers are being baptized in the Holy Spirit. The purpose of Spirit baptism is about more than speaking in tongues. However, as the outward visible sign of Spirit baptism, speaking in tongues remains a vital expression of the Spirit’s work in our world.

In the Bible, speaking in tongues accompanied the baptism in the Holy Spirit (Acts 2; 8; 10; 19).

Throughout the Book of Acts, people who were filled with the pirit spoke in tongues.

Thus, speaking in tongues is like a signpost that points to the Spirit’s activity in our lives. If we remove the signpost, we risk missing all that it represents.

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The physical symbol of the wedding ring points to the union of marriage, which has a far deeper significance than a mere circular and. imilarly, the sign of speaking in tongues points to a work of the pirit that is far more significant than the utterances themselves.

Jesus promised that His followers would be “clothed with power from on high” (Luke 24:49).

Any sustained decline in Spirit baptisms within our Fellowship suggests a decline in Spirit empowerment. To prevent this, we must continue to value speaking in tongues as a vital signpost of the Spirit baptizing believers. eaking in tongues o ers Pentecostals a mode of communicating with God that goes beyond our human limitations. The apostle Paul spoke in tongues as he prayed and worshipped God through song (1 Corinthians 14:14–15).

The Spirit’s work among believers — including Spirit baptisms — often takes place in an atmosphere of prayer and praise. It’s no coincidence that Pentecostals are known for powerful prayer and praise. This has everything to do with their willingness to allow the Spirit to work in and through them.

Speaking in tongues is much more than a novel approach to prayer and praise, however. It provides Pentecostalism with a distinct way of thinking about these spiritual actions. In a real sense, a decline in our practice of speaking in tongues is a decline in both our actions and attitude toward communicating with God. As a Christ-centered Movement, we depend on the Spirit to help us become more like Jesus.

Speaking in tongues takes us beyond our human limitations. The Spirit helps us in our weakness (Romans 8:26), forms in us the mind of Christ (1 Corinthians 2:14–16), and strengthens us in our faith (Ephesians 3:16–17).

The baptism in the Holy Spirit reminds us of our inherent weakness and our need for God’s power and wisdom. Paul said, “We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans” (Romans 8:26).

There is no shame in acknowledging our human weakness and our reliance on the Holy Spirit. In fact, it is precisely this posture before God that has made Pentecostalism such a powerful missionary force throughout its history.

Speaking in tongues as a Spirit-inspired act moves believers into the mission of God. In the Book of Acts, the connection between missions and the outpouring of the Holy Spirit on the Day of Pentecost is apparent.

Beginning with Peter’s bold sermon in Chapter 2, we can see how the Spirit’s indwelling power enabled the disciples to fulfill hrist’s command to take the gospel to the world (Matthew 28:19–20). Knowing the road ahead would not be easy, Jesus told the disciples to wait for the baptism in the Spirit so that they might receive the supernatural power and boldness required to carry out His kingdom purposes (Acts 1:4–8).

As we pursue Christ’s mission in today’s world, we still need the Holy Spirit. It is no accident that modern Pentecostalism has grown exponentially since its humble beginnings at the start of the 20th century.

Pentecostals have traditionally sought the same power and experience that marked the arly hurch. Like the first-century disciples, Pentecostals depend on pirit empowerment to fulfill the Great Commission and declare the “wonders of God” to the nations (Acts 2:11). This has led to a rapidly expanding missionary movement accompanied by miraculous signs and wonders.

If the Spirit baptism at Pentecost resulted in the world’s evangelization in that day, modern-day

Spirit baptism is necessary for the evangelization of our world today. From a Pentecostal perspective, the Day of Pentecost was not the day the Church began but rather the day the Church was empowered. Spirit baptism is about the Church receiving Spirit empowerment for missional purposes.

Given the connection in the Book of Acts between Spirit baptism and missional empowerment, we must not overlook the importance of seeking the Holy Spirit today. A decline in Spirit baptisms will lead to a decline in missional effectiveness.

As a Christ-centered Movement, we depend on the Spirit to help us become more like Jesus.

How do we know whether someone has received Spirit empowerment for mission? The act of speaking in tongues answers this question.

Speaking in tongues (Spirit-inspired utterances) is the initial first, ut not only o serva le physical) evidence (repeated biblical marker) of Spirit empowerment for mission.

Continuing to emphasize our distinctive practice

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of speaking in tongues is about more than just protecting a heritage. It’s about recognizing that a continuation of our distinctive is the key to ensuring both our present missional ability and our future ingdom effectiveness.

Speaking in tongues gives us a small glimpse of our future hope within our present world. As a matter of doctrine, the Assemblies of God has always looked with anticipation toward our Blessed Hope (Titus 2:13).

called on the crowd to repent and prepare their hearts to receive this gift (verse 38). Similarly, the baptism in the Holy Spirit reminds the Church today of our current mission and future hope. e must reaffirm and rekindle this future hope within every generation as we seek the baptism in the Holy Spirit with the evidence of speaking in other tongues. As Peter declared, “The promise is for you and your children and for all who are far off for all whom the Lord our God will call” (Acts 2:39).

Just as the Day of Pentecost brought together a diverse group to hear the wonders of God, we look forward to the day when “every nation, tribe, people and language” will worship before God’s throne (Revelation 7:9).

From a Pentecostal perspective, the hope of heaven is not merely a distant reality. As the Holy Spirit works in and through us, we experience God’s presence among us and participate in signs and wonders in this age. This present reality points to the future fulfillment of all God’s promises in hrist.

Pentecostalism is so much more than speaking in tongues. A decline in Spirit baptisms with the evidence of speaking in tongues threatens our ability to pass on our faith to the next generation.

Spirit baptism is about the Church receiving Spirit empowerment for missional purposes.

Throughout our history, we have emphasized Christ’s soon return in our worship, preaching and outreach. This expectation is a central theme of our theology and practice. The baptism in the Holy Spirit is a part of this end-time hope.

A Pentecostal understanding of the outpouring of the Spirit in Acts 2 must include its connection to the fulfillment of oel’s prophecy concerning eschatological events (Joel 2:28). On the Day of Pentecost, people “from every nation under heaven” heard the disciples speaking in tongues (Acts 2:5).

This was the first of an ongoing end-times witness of the Spirit’s work in this world.

In the apostle Peter’s message, he framed Pentecost as a sign of “the last days” (Acts 2:17). He then

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WHAT LEADERS CAN DO Create opportunities for Spirit baptism within our weekly worship services. Every minister of the gospel has a responsibility to cultivate divine opportunities — moments in which the atmosphere is

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conducive for people to encounter the Holy Spirit. hile God is not dependent on our efforts, e commissioned and empowered the Church to point people to Jesus. Our worship experiences are not merely social gatherings. They are sacred opportunities for people to experience life change and fellowship with God. As Pentecostals, hunger for the work of the Spirit is a part of our DNA. Just as the disciples waited in the Upper Room for the promised gift of the Holy Spirit (Acts 2:1), we wait expectantly for a fresh outpouring in our day.

We believe the Spirit operates through the Church.

So, we must intentionally create opportunities for the Spirit to work. Pentecostal preaching, praying and worship should go beyond mere openness to the Spirit, however. They should actively cultivate an atmosphere that welcomes the Spirit.

Why is this distinction important? The subtle shift from pursuing an atmosphere conducive to the Spirit’s work to simply being OK with the Spirit moving has profound implications.

It’s one thing to allow the Spirit to operate in our services. It’s another thing entirely to invite Him to have His way, intentionally creating an atmosphere in our weekly worship services where the Spirit has the freedom to do as He desires.

A decline in Spirit baptisms is not the result of a decrease in the Spirit’s desire to baptize followers of Jesus. After all, God does not change.

What is the issue then? Perhaps we have gradually shifted from seeking an outpouring of the Holy Spirit to subscribing to the idea in theory. Just as we must intentionally create an atmosphere where

people can experience the Spirit’s work of salvation, we must purposefully create opportunities for people to experience Spirit baptism.

Preach and teach on Spirit baptism regularly.

Every service is a sacred opportunity, and there is a holy responsibility placed upon every minister to share the truths of the Word of God.

Pentecostal churches need leaders and members who are operating in the gifts of the Spirit.

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There are so many critical biblical topics that vie for our attention each week. While we should preach “the whole will of God” (Acts 20:27), Pentecostal ministers have a duty to make the subject of Spirit baptism a regular part of their preaching calendars.

We cannot assume that because people go to a Pentecostal church, they understand or have experienced Spirit baptism. In my doctoral research, I found that only of self-identified Pentecostals believed they had received adequate teaching about Spirit baptism. This suggests many people within our Assemblies of God churches need to hear more messages on this important subject.

It is possible to preach or teach on a topic so often that you neglect to give people a balanced diet of the Word. At the same time, the narrative of Acts

reveals a consistent pattern of Spirit baptism taking place wherever the gospel went. As Pentecostals, we see this as biblical evidence that Spirit baptism was the catalyst for the missional empowerment of the Early Church.

The 21st-century Church must continue to view Spirit baptism as an indispensable part of our missional empowerment for today. This means our motive for prioritizing preaching and teaching on the subject is not merely about increasing Spirit baptism numbers. We should emphasize Spirit baptism from our pulpits because, like the Early Church, we see it as a catalyst for missional empowerment.

If Spirit baptism is to remain a fundamental part of the Pentecostal church, it must be a fundamental part of our sermons, small groups, classes and literature. We will reap what we sow in our preaching and teaching.

I believe there is a direct link between a decline in Spirit baptisms and the amount of preaching and teaching we devote to the subject. It’s

imperative that we prioritize the baptism in the Holy Spirit in our messages and our gatherings.

Spirit baptism often gets some attention during Pentecost Sunday, but we can’t relegate it to one Sunday per year. We must continually emphasize the importance of the baptism in the Holy Spirit. ead b e ample t ug pi it filled li ing If we hope to create a hunger for Spirit baptism within those we lead, we must first demonstrate life in the Spirit. As ministers, we guide people not only through what we say, but also through the example we live in front of them.

Ministry leaders set the spiritual bar for those who follow them. This is why Paul told the Corinthians, “Follow my example, as I follow the example of Christ” (1 Corinthians 11:1).

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Pentecostal ministers have a responsibility to live in a way that will make others want to seek the baptism in the Holy Spirit. Is it possible that some in our congregations aren’t seeking the Baptism simply because the lives of their leaders have not convinced them of the value of doing so?

Ultimately, the messages we preach and the lessons we teach about the baptism in the Holy Spirit aren’t enough if our lives don’t align with Scripture.

The ultimate apologetic of the necessity of Spirit baptism is a life the Holy Spirit has empowered.

Throughout the Book of Acts, the Spirit-baptized disciples demonstrated the power of the Spirit in the way they lived. As Pentecostal ministers, let us never forget our emphasis on Spirit baptism must go deeper than mere doctrinal statements or theological perspectives. We need to walk in the Spirit as we call others to follow.

WHERE TO START Given the apparent decline in Spirit baptisms, we are at a critical point in our history. Our response will determine the future of our Movement, and this knowledge should drive us to action.

Motivated by our conviction that Spirit baptism with the evidence of speaking in tongues is for Christ followers today, we have an exciting opportunity to see this generation experience the empowerment of the Spirit. We can rise to the occasion by preaching and teaching about the Spirit, living in the Spirit, and intentionally creating space in our services for people to encounter the Spirit.

We should start with a renewed personal emphasis on the Spirit. We can then engage this issue with confidence, knowing we are advancing with piritenabled assistance.

In these difficult times, our world needs piritempowered ministers. The challenges we face call for wisdom, insight, and power beyond our natural abilities. Pentecostal churches need leaders and members who are operating in the gifts of the Spirit.

Organizational strategies are not enough to win

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spiritual battles.

But as we pray in the Spirit (Ephesian 6:18), we will continue to find the empowerment we need to push back satanic agendas and expand the kingdom of God as we await the coming of our Lord.

Our Source of enablement has not changed: “‘Not by might nor by power, but by my Spirit,’ says the LORD Almighty” (Zechariah 4:6).

Motivated y our confidence in the pirit’s power, may we continue to champion the importance of speaking in tongues. May we continue to live as Spirit-empowered witnesses, proclaiming the truth of Scripture as we intentionally create opportunities for people to receive the baptism in the Holy Spirit.

Hebrews 13:8 says, “Jesus Christ is the same yesterday and today and forever.” The Lord wants to pour out His Spirit on our churches today just as He did in the past. Are we creating an atmosphere in our Pentecostal services for Pentecost to happen once again?

TIMOTHY LAURITO, D.Min., is assistant pastor at Faith Tabernacle (AG) in Denton, Texas, adjunct professor at Northpoint Bible College and Graduate School in Haverhill, Massachusetts, and author of Speaking in Tongues: A Multidisciplinary Defense.

C O N F R O N T I N G H U M A N

K I N G C I F F A T R

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CH U RCHE S CAN HE LP CHAN G E ON E STORY AT A TIM E

By SA ND IE MO R G A N hen Shyima Hall was years old, her family in Egypt sold her to a stranger to pay a debt, a common scenario in some parts of the world.

The child ended up in alifornia, where she worked as a household slave in an upscale gated community. all worked long hours cooking and cleaning for a family. At night, she slept in a garage room with no windows and no heating or air

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conditioning. She ate the scraps no one else wanted, and she was forbidden from washing her own clothes when she did the laundry.

Hall’s captors denied her an education and withheld basic medical and dental care. Instead of calling the child by her name, they referred to Hall as “stupid girl.” all was a victim of human trafficking. As shocking as her story is, such injustices are more common than most Americans reali e.

As director of the Glo al enter for omen and ustice at anguard niversity in osta Mesa, alifornia, and a former co-chair of the national Pu lic-Private Partnership Advisory ouncil to nd uman Trafficking, I have spent the past decade educating leaders and students on this issue. The first step toward solving any pro lem is understanding. uman trafficking involves compelling someone to engage in labor or a commercial sex act through force, fraud or coercion. La or trafficking and se trafficking are economic crimes in which perpetrators e ploit victims for financial gain. By some estimates, trafficking is a 1 illion glo al industry involving .9 million victims. As the apostle Paul o served, “the love of money is a root of all kinds of evil 1 Timothy 6:1 .

More than 1 , human trafficking victims were identified glo ally during alone. In the . ., the ational uman Trafficking otline reported 1 , cases during 1.

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00 MORE THAN 100,0

HUMAN TRAFFICKING VI CT I M S W ER E I D EN TI FI ED

G LO B A L LY D U R I N G 2 0 2 0 A LO N E.

These figures represent ust the tip of the ice erg, however. At any given time, most victims remain trapped, and most traffickers remain free of prosecution. For traffickers, this is a low-risk, high-profit criminal endeavor. uman trafficking can happen anywhere, including in your community.

In my own ackyard of range ounty, alifornia, the most recent uman Trafficking ictim eport revealed that there were victims discovered during 19 . f those, were se trafficking victims, including 1 minors. Authorities also found la or trafficking victims, despite conducting no proactive investigations.

La or trafficking cases are especially difficult to document and litigate ecause these workers may look like legitimate, paid employees. People are often shocked when I tell them there are likely three times as many la or-trafficked victims as there are se -trafficked victims.

In 199 , Thai immigrants were found working as slave la orers in a outhern alifornia te tile shop, a discovery that led ongress to pass the ictims of Trafficking and iolence Protection Act of T PA .

The T PA identified three types of trafficking: se trafficking of minors se trafficking y force, fraud, or coercion and forced la or y force, fraud,

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or coercion. A minor who is sold for any commercial se act is a human trafficking victim without the need to prove an element of force, fraud or coercion.

As I talk a out human trafficking in churches across the country, people respond with horror, concern and compassion. However, compassion without knowledge can only go so far.

Philippians 1:9 11 says, “This is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless for the day of hrist, filled with the fruit of righteousness that comes through esus hrist to the glory and praise of God emphases added . utrage over in ustice is not enough. e need pirit-inspired knowledge and insight to discern a path forward. e need love that a ounds more and more as we tangibly and practically demonstrate hristlike compassion to a world in need.

Agencies that com at human trafficking often talk a out four P’s: prevention, protection, prosecution and partnership. Some add “policy” to the list.

For churches, I suggest a si th P as well: prayer.

This is a useful framework for thinking a out how your church can work with others in the community to help address this problem. hen the hurch shows up, we are salt and light

in the pu lic sector Matthew :1 1 . Faith communities can and should e involved in efforts to end human trafficking, ut we need to proceed with spiritual wisdom.

P R E V E N T I O N Prevention is about identifying, informing, and intervening in vulnerable populations to reduce or eliminate their risk of e ploitation.

My favorite story of human trafficking prevention is in ings . A widow told lisha that a creditor was coming to take her two sons as slaves to pay a debt. lisha started right where she was, asking the widow what resources she had.

The widow replied, “Your servant has nothing there at all e cept a small ar of olive oil verse .

So, Elisha told her to gather empty jars from the neighborhood. In this way, the widow’s community became part of the solution as well.

Elisha further instructed the widow to go home and begin pouring oil until every jar was full. The result was a surplus of oil she could sell, which allowed her to pay the debt and support her family.

“You and your sons can live on what is left,” Elisha told the woman verse . e never learn the names of the widow’s sons.

Prevention is often anonymous. All we need to know a out them is that they didn’t ecome slaves.

Supporting the mother assured a safe home for her children. ontrast this with some common ministry approaches that put vulnerable people on display.

Imagine a church filming the oys, adding music, and showing a video on a Sunday morning before taking up an offering to rescue them from their plight. e risk ro ing people of their dignity and agency by turning them into projects.

There is no one-si e-fits-all model for prevention. tudy your community, identifying risk factors and resources. ommunity assessment tools are availa le through ompassionLink, a ministry of Assem lies of God orld Missions. idowhood in ancient times was a kind of

vulnera ility, ust as issues like poverty and housing insecurity are for people today. ow can the hurch show up and make a difference in the lives of vulnerable people?

The God who miraculously filled every ar with oil calls us to be His representatives in the world, meeting needs and changing outcomes.

There are many ways churches can help prevent human trafficking. For e ample, what if more families in our congregations opened their homes to children in foster care hat if we met our vulnera le neigh ors where they are and worked with them to find ways to alleviate homelessness, food insecurity, addiction and other pro lems hat if we empowered those we serve, giving them a voice and role in the process?

Scripture already calls us to care for the vulnerale. ames 1: says, “ eligion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.”

Many churches already have ministries that support families and children. They may only need to partner with, and receive training from, organi ations that are working to reduce the risk of human trafficking.

P R O T E C T I O N Protection involves supporting and restoring dignity to survivors of human trafficking. The priority is coming alongside hurting people, walking with them in their pain and moving them toward healing. This is something churches can do well.

Aftercare for survivors includes providing therapy for trauma, health care, dental care, long-term supportive housing, and vocational training. It also includes simply eing there in times of need providing emotional and spiritual support for a victim who is testifying in court, for instance. taff and volunteers will need speciali ed training in victim-centered, trauma-informed care and confidentiality. Proper training is essential for everyone working with survivors of violence and a use, including survivors of human trafficking.

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ithout such training, even the most well-meaning volunteers can unintentionally create confusion and in ict pain. For e ample, people often want to hug survivors as an expression of love and acceptance. However, many exploited people have had no control over who touches them. Even if a church mem er asks permission, trafficking survivors may feel they cannot refuse if they hope to receive food or other services.

Another critical element of protection is confidentiality. This means respecting the privacy of victims, protecting them from prying questions, and keeping them safe from traffickers who may still e at large. hurch volunteers often struggle with confidentiality. They may be tempted to share details about victims in public prayer meetings or fundraising pitches. For this reason, I recommend having all volunteers sign a document that spells out the e pectation of complete confidentiality.

The best thing any church can do is welcome and protect hurting people. uring a recent nsure ustice onference at anguard niversity, la or trafficking survivor Bella ounakey emphasi ed the value of elonging to a loving church community.

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“The shame, the guilt, the regret that you carry as a survivor follows you, ounakey said. “It’s like being hunted by your own shadow. The more you’re around a community that reminds you of the goodness that God has in you, the more you start identifying with the ways that you’re being perceived by this community of people.

“I thought I had depleted my community of support, ounakey continued. “They were a group of people, believers, who were committed to the entire me. They took the time to uild trust with me, they took the time to understand me, and they didn’t force anything.”

For ounakey, the long-term support of her congregation was vital to her healing process.

“I knew that for the first time in my life, someody really ust wanted to help me without asking anything in return, ounakey said. “It took a really long time for me to conceptuali e that, to understand that this group of people wanted to give me a ride after school without asking anything in return.

Those were ways that they helped. They were present, consistently.”

P R O S E C U T I O N Prosecution is a process that seeks to hold traffickers accountable for their actions through investigation and litigation.

Apprehending and prosecuting perpetrators is a o for law enforcement officers and court systems, not churches. hurch mem ers should never attempt to take on police roles or engage in undercover investigations.

This point might seem obvious, but I have seen churches and other organi ations get in the way of police work in misguided attempts to e pose a presumed trafficking operation. This is dangerous, unhelpful, and potentially illegal. If you suspect someone is involved in human trafficking, report it to the authorities. hat congregations can do is provide support for survivors during and after the litigation stage. hurch volunteers can offer to walk with victims through the court process, while also facilitating

everyday activities, such as buying groceries and managing transportation.

Never underestimate the value of faithful presence.

P A R T N E R S H I P Partnership is a out working together with members of the community.

As the movement to end human trafficking has matured, a stronger emphasis on partnership has arisen. In fact, funding grants require reports on partnership.

Police officers value victim-service partners who provide compassionate care.

Government programs with tight udgets gratefully colla orate with community organi ations that bring additional resources. hurchgoers have a variety of talents and professional skills to offer. ith proper training, churches can become valuable, long-term partners in the fight against human trafficking.

Successful partnership depends on trust and respect. hen we value, honor and serve others, we build trust. Trust grows when we follow through and do what we said we would do.

Think of community partnership as a safety net.

The more trust connections there are between members, the stronger the safety net will become. e must work together to weave a ro ust net that keeps victims of human trafficking from slipping through. o individual, church or organi ation can do it alone.

P O L I C Y Policy refers to formal structures that address exploitive practices. hurches can implement specific policies that promote human rights. Labor exploitation in the supply chain is one e ample. onsider researching suppliers and purchasing sustainable, ethically sourced, and fair-trade products whenever possible. ne church network developed a procurement policy that even included checking the supply chain for ethically sourced paper.

OUTRAGE OVER

INJUSTICE I S N OT EN O U G H.

WE NEED SP I R I T-I N SP I R ED

KNOWLEDGE

AND INSIGHT TO D I SC ER N A

PATH FORWARD.

Adopt policies that value people over programs and recogni e the dignity of every person as created in the image of God. Policies should cover the ethical use of images, stories and media. They should also cover survivor care. onsider the perspectives of survivors, whether y talking with them or reading their stories.

Insights from the lived experiences of survivors can guide your church toward policies that help rather than hinder.

Finally, establish policies that protect children and adults from sexual abuse. Such abuse significantly increases an individual’s risk of also ecoming a trafficking victim. Tragically, I have encountered cases in which a survivor’s first experience with sexual abuse occurred in a church setting.

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IMATE NEVER UNDEREST THE VALUE OF FAI T HFUL P R ESEN C E.

P R A Y E R At every step of this process, prayer communicates our dependence on God. e need God to guard our hearts and make us effective advocates for victims. e need is pirit to help us see every victim, perpetrator, law enforcement officer, and service provider as people created in is image. e need the mind of hrist as we navigate comple and difficult issues.

A simple way to add focused prayer is to pray through the previous five P’s. Pray for resources for prevention, wisdom and grace in protection, success for those involved in prosecution, strength in partnership, and accountability through policy.

Pray for victims who are still trapped in the horrific world of human trafficking.

In the foreword of nding uman T a c ing A Handbook of Strategies for the Church Today, ohn otton ichmond, former . . am assadorat-large to monitor and com at trafficking in persons, wrote this: A survivor of human trafficking once told me that the only thing her trafficker could not control was her ability to pray. he prayed to God for her pain to end. he prayed that people would take smart, strategic action that would restore her freedom and allow her to thrive beyond her trauma.

As we confront this challenge, we too need to pray God would em olden and empower us to take smart, strategic action.

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M O V I N G F O R W A R D The pro lem of human trafficking seems overwhelming at times, but we can help change one story at a time.

That’s what Hall is determined to do. Today, the woman who was once called “stupid girl” is a U.S. citi en, author, and advocate for other victims of human trafficking who remain invisi le.

“No one saw me,” Hall said during a recent training session I led in range ounty, alifornia. “ o one asked me if I was alright. all was 1 when she was rescued. er ook, idden i l T e T ue t a de n a Child Slave, provides a poignant reminder that this is a real issue continuing to affect real people. e must not turn away.

Every church can play a role in ending human trafficking. May God give us eyes that see and hands that serve with wisdom, understanding, and compassion.

SANDIE MORGAN, Ph.D., R.N, is a professor at Vanguard University in Costa Mesa, California, where she serves as director of the Global Center for Women and Justice. She is an Assemblies of God minister, co-host of the Ending Human Trafficking podcast, and co-chair of the World Assemblies of God Commission on Sexual Exploitation, Slavery and Trafficking. She is co-author, along with Shayne Moore and Kimberly McOwen Yim, of Ending Human Trafficking: A Handbook of Strategies for the Church Today.

AN ESSENTIAL HANDBOOK FOR C HURC HES AND ORGANIZATIONS ON FIGHTING HUMAN TRAFFIC KING Human trafficking is one of the most pressing social justice issues of our time. Though renewed interest in this issue among Christians is a wonderful thing, misinformed and misguided efforts can do more harm than good. Written by seasoned leaders and grounded in theology and up-to-date data, this accessible and compelling handbook will educate churches and organizations for truly effective work.

“Human trafficking—whether for labor or for sex—is modern-day slavery.

It is an assault on the dignity of people created in God’s image, and Christians must oppose it. In this book, my good friend Sandra Morgan and her coauthors offer a six-point comprehensive strategy for churches to collaborate with others in the godly work of ending human trafficking. This is an eye-opening and helpful book!”

GEORGE O. WOOD, former chairman of the World Assemblies of God Fellowship

shop ivpress.com

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ministry to the lonely

h ow to respond t O those w h o a r e struggling

b y Susan

m ettes

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k no w a physician who can often identify physical problems by observing a person’s gait.

Where most people would simply see a limp, this doctor sees a twisted ankle, hip pain, or heel spur.

Like a limp, loneliness can have a variety of causes. But to help people who are suffering, church leaders need to look closely enough to discern what’s really going on.

l o n e li n e s s i n a m e r i c a

In early , efore the first wave of I -19 hit the U.S., research I conducted with Barna Group revealed alarming levels of loneliness. A out 1 of Americans said they felt lonely all the time, 19 said that they felt lonely on a daily basis but not constantly, and 1 said they had felt lonely in the past week but not every day. Those who said they had not felt lonely in the previous week were in the minority .

The share of people experiencing loneliness has likely increased since that time. Many have lost friends and family members during the pandemic. thers have ecome disillusioned with o s, relationships and politics. Still others have felt isolated, ignored, unappreciated or vulnerable.

Even before the pandemic, loneliness was on the rise. In online surveys of . . adults y igna orporation, the share of respondents reporting feelings of loneliness increased percentage points from 1 to 19 61 .

It would be convenient if we could blame all loneliness on social distancing, but this issue has clearly een around longer than I .

Loneliness is particularly prevalent among younger generations. In the 19 igna survey, appro imately in 1 mem ers of Generation 9 and 1 of millennials reported feelings of loneliness, compared to of a y oomers.

In the Barna study, only of millennials ages 1 at the time of the survey said they had not felt lonely in the past week, compared to of Gen ers ages 6 and 6 of oomers.

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Marriage offers some insulation against loneliness. More than half of married respondents in the Barna survey 6 said they had not een lonely in the past week, compared to of single adults.

Nevertheless, youth does not cause loneliness, and marriage is not a panacea. Feelings of loneliness can affect anyone. The underlying issues egin with relationships.

l o ss

Grief following the death of a loved one can contribute to feelings of loneliness.

Unfortunately, bereavement is a common life e perience. Among Americans aged and older, of women and of men have e perienced the death of a spouse, according to the . . ensus Bureau. ne study estimated that for each I -19 death in the U.S., nine people, on average, lost a parent, grandparent, sibling, spouse or child.

When people lose a loved one, they go through a bumpy process of yearning, sadness and loneliness.

Even years later, the loneliness may return from time to time. Yet bereavement is not the primary cause of America’s loneliness epidemic.

r e la t i o na l

e ro s i on

Sometimes we are lonely because we don’t have deep enough, close enough, or sturdy enough relationships — that is, relationships that are both intimate and committed.

Family relationships, especially marriage relationships, often meet the need for intimacy and commitment.

However, young adults as a group are marrying later — if they marry at all. Along the way, many now live with romantic partners.

A 19 report from Pew esearch enter revealed it is now more common for U.S. adults to have coha itated 9 than to have married .

Those who were in a cohabitating relationship at the time of the survey reported lower levels of trust

and satisfaction than those who were married. For example, cohabitating respondents were less likely to say they trusted their partner to be faithful to them, act in their best interest, or always tell them the truth. They also expressed less satisfaction in key areas like communication, division of chores, and parenting.

In other words, cohabitation is far from a modern version of the close partnership marriage represents. It is an extra step many are now taking before marrying or returning to single life, and it often comes with a great deal of relational instability and insecurity. ther relationships are also on uncertain ground.

In Fault Lines: Fractured Families and How to Mend Them, ornell niversity professor arl Pillemer reported that of . . adults had cut off contact with a parent, child, si ling or e tended family member.

Friendships, too, are endangered. According to the urvey enter on American Life, the num er of close friends U.S. adults report has declined in recent years, especially among men. In 199 , of men reported at least six close friends (not counting relatives . ust of men claim that many close friends

today. And 1 say they have no close friends at all compared to who said this in 199 .

So, American loneliness can be blamed partly on our difficulty forming and keeping the deep and wide, long-term relationships we need. ome people are lonely ecause they ust don’t have enough time with enough people.

The social needs of introverts may e satisfied more easily than those of extroverts, but all people need others.

The decline in relationships suggests this source of loneliness — one of the simplest to address — is plaguing many.

u nme t

e x pec ta t i o n s

Having inappropriate expectations of relationships can also cause loneliness. Some people put demands on relationships others can’t meet. ne young man suggested to me he would e less lonely if he could e press his opinions without anyone disagreeing. This is obviously unrealistic. isagreement emerges in the closest, most loving relationships — and, as social media demonstrates, in the most superficial ones.

loneliness can be blamed partly on our difficulty forming and keeping the d e e p and wide, long-term relationships w e n eed.

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But this young man’s fantasy reveals an expectation that those who love him will either agree or withhold all dissent. Someone who equates disagreement with re ection is likely to push people away and wind up feeling increasingly lonely.

Good relationships require investments of emotion and time. Those who want friendship with an endless stream of laugh-out-loud moments and no, “Actually, something happened that really upset me” moments — don’t really want friendship at all.

People need relationships that involve mutual care and concern, rather than one-sided comfort.

Anything less is a shallow relationship that leaves oth sides feeling unfulfilled and lonely.

According to Pillemer, estranged parents often accuse a son-in-law or daughter-in-law of driving a wedge between them and their adult child, rather than changing their expectations for time and attention after that child marries.

Some people struggle with forming realistic expectations concerning their place in another person’s life. Even when they have a valued position, they feel re ected if they don’t have top illing.

Whether it’s a relationship with a child, sibling or friend, unhealthy competitions for first place lead to unmet expectations, dysfunction and loneliness.

Social media plays a role in creating unrealistic expectations. Portrayals of seemingly perfect lives

the

lonelier

you are, t he more likely you are to fee l

insecure.

leave people feeling their relationships aren’t good enough. Those feelings contribute to loneliness.

The availability of so many ways to communicate can also give us the impression that we should always be in the loop if someone cares about us — and that we should keep them updated on everything that’s going on in our lives, too. That’s not necessarily true.

Placing unrealistic demands on others strains their time and attention, even when their regard for us remains. Understanding this opens the door to healthier relationships.

i ns e cu r i t y

Another reason for loneliness is insecurity. Looking beyond demographics, I asked people about feelings other than loneliness and looked at some that corresponded to loneliness. Insecurity stood out as closely linked.

The lonelier you are, the more likely you are to feel insecure. In fact, of people who felt lonely all the time said they also felt insecure on a daily basis. n the opposite end of the spectrum, 1 of people who reported no loneliness in the previous week also reported no feelings of insecurity.

When people say they feel insecure, they likely mean they don’t feel valued by those around them.

It might also be a logical conclusion to their lived

experiences. In a culture of contempt, discrimination and bullying, many bear the emotional scars of abuse and mistreatment.

Some Americans live with the fear that their resumes will be thrown out or their lives endangered because of their race or ethnicity. Black Americans, in particular, face these barriers, which may help explain increased rates of loneliness within this demographic.

There are also other sources of insecurity that relate to loneliness. For a variety of reasons, some have trouble believing they are worthy of attention and affection, making it hard for them to form close relationships. This kind of insecurity can start a cycle of increasing isolation and loneliness as people perceive re ection where it isn’t or push others away to preempt re ection.

w h a t c h u r c he s c a n

do

God cares a out loneliness. ertainly, people can turn to Him when they feel alone. God also calls the hurch to reach out in hristian fellowship.

To combat loneliness, church leaders should do what they can to foster warm, deep, lasting relationships within their congregations and communities.

There are no quick fi es for most of the issues that cause loneliness. Neither are there long lists of research- acked solutions to loneliness.

However, there are at least four things every church can and should do.

1. Acknowledge loneliness. This begins with dismantling the belief that loneliness isn’t something a good hristian will e perience.

I found that practicing hristians are more likely than other Americans to stigmatize loneliness. People have a need for relationships — with one another and with God. Loneliness points to that need. avid acknowledged his loneliness in Psalm : Turn to me and be gracious to me, for I am lonely and a icted. elieve the trou les of my heart and free me from my anguish verses 16 1 .

People today should likewise be free to acknowledge their loneliness and need for God’s help. Loneliness should not be a source of shame, but it should drive us to prayer and other action.

2. Promote better relationships. As you teach biblical principles for relating to one another, also talk a out managing the sense of re ection that often leads to loneliness. ne effective strategy is to help people reframe interactions they feel bad about by treating their negative assumptions as hypotheses to be proved — or refuted — with evidence.

For example, imagine a couple’s adult daughter did not come home for the holidays, and they believe the reason is that their son-in-law dislikes them. To counter this relationship-damaging assumption, ask whether they can prove there is no other possi le e planation such as a lack of time off or a sense of obligation to alternate the holidays with the other side of their family. If the couple can’t prove it, encourage them not to build up resentment or act as though their suspicions are facts.

In other words, a gracious way of thinking about interactions and relationships can help undo harmful cycles of relational dysfunction and loneliness.

As ames 1:19 says, “ veryone should e quick to listen, slow to speak and slow to become angry.” f course, sometimes people are re ected, betrayed and mistreated. Yet revenge and bitterness are not the way of hrist. There is hope and healing

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for those who are suffering from relational trauma.

Point people to forgiveness without dismissing their pain. And confront in ustice when you see it. elping people deal with re ection or perceived re ection in a hristlike way reduces their risk of loneliness.

3. Provide a place of belonging. Belongingness and loneliness seldom coexist for long.

Belongingness is a mutual bond that forms over time through frequent, pleasant-enough interactions. We cannot make someone feel belongingness, of course. It’s something we have to develop together.

The hurch should e good at this. After all, Scripture tells believers to come together and encourage one another e rews 1 : . hurch leaders can also facilitate elongingness by supporting healthy families.

For example, if your church hosts weddings or offers premarital counseling, keep costs low or offer financial assistance.

And don’t stop with the wedding. ffer care and guidance before and after marriage.

4. Build closeness. Sharing time and space with others is an obvious way to address loneliness.

The apostles often reminded hristians to practice hospitality omans 1 :1 e rews 1 : 1 Peter :9 ohn .

What does that look like today? It can include being friendly in church and perhaps meeting with someone in a neutral space outside of church, such as in a restaurant.

But more than that, hospitality is about opening our homes and lives to others. Even during a pandemic, many found safe ways to do this.

People who are homebound or widowed are at greater risk of loneliness. Yet so are young adults and people who are new to the area. Single adults may feel particularly lonely or isolated during the holidays.

If you limit visitations to births and deaths in members’ families, it can mean failing to help some people who are in a lot of need. Transitions into independence can be especially lonely, as can

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parenting young children or learning to live with lost mo ility. ome hristians have callings or circumstances that mean they’ll never settle in a church for more than a couple years.

So, why not expand your reasons to send church leaders or volunteers over to help people with the tasks of daily life hurch mem ers who send cards or deliver casseroles may well find their own loneliness addressed as well.

co mi ng

t o g e t he r

The hurch has a role to play in reducing loneliness by promoting satisfying relationships. That means helping those relationships form, teaching relational principles, walking with the grieving, working through con ict, and esta lishing a culture of trustworthiness, friendliness, and belonging.

Encouraging one another is one of the reasons we come together. Addressing these issues from the pulpit is a good first step, ut we can’t stop there. We need to talk about community, but we also need to build community. Much of this can happen organically as people take part in the life of the church.

If we promote programs and events while ignoring relationships, we’re missing the point. But if we’re intentional about reaching out to one another in friendship, we can combat loneliness in everything we do — whether we’re worshipping, stacking chairs, or feeding the hungry. hen we truly act ustly, love mercy, and walk hum ly with our God Micah 6: , loving our neighors as ourselves Mark 1 : 1 , the people around us should feel less lonely.

SUSAN METTES is a behavioral scientist and researcher, associate editor for Christianity Today, and author of The Loneliness Epidemic: Why So Many of Us Feel Alone — And How Leaders Can Respond.

GREAT COMMISSION The

in Light of the

SECOND COMING

Five imperatives for ministers of the gospel

By GEORGE O. WOOD

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N

ovelist Lloyd Douglas told about a man who visited his violin teacher and asked, “What’s new?”

“I’ll tell you what’s new,” said the teacher.

He grabbed his turning fork and banged it.

“That’s an A,” he proclaimed. “Now, upstairs a soprano rehearses endlessly and she’s always off-key. e t door I have a cello player who plays his instrument very poorly. There is an out-of-tune piano on the other side of me. I’m surrounded by terrible noise, night and day.”

Tapping the tuning fork again, the teacher continued, “That’s an A today. That will be an A tomorrow. It will never change.”

I want to bang the A of biblical teaching about the return of Christ as it relates to fulfilling the Great ommission.

Study every passage in the New Testament regarding the Second Coming, and you will find that it is a Blessed ope and help to the hurch. It ministers strength to believers so our hearts will not sag, our hands will not tire, and our heads will not droop under the burden of life and the opposition of the world.

The glorious message of Christ’s appearing invigorates the Church and helps us remain diligent in the task of evangelism.

All the ew Testament passages a out the econd oming fit into one of the following themes. The hope of our Lord’s return …

1. Provides a powerful incentive for righteousness in our daily life; . Galvani es us to risk greatly for the ing and is kingdom 3. Steadies our resolve to endure to the end; 4. Fills us with the anticipation of reward; 5. And makes us long for reunion with Him, whom we serve and love.

Let us drink deeply from the well of help provided in the doctrine of the Blessed ope so we may e encouraged to stand and lift up our heads ecause our redemption is drawing near (Luke 21:28).

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Live Righteously

The hope of our Lord’s return provides a powerful incentive for righteousness in our daily life. esus gave an e ample of Pentecostals who do not enter the eternal ingdom: Not everyone who says to me, “Lord, Lord,” will enter the kingdom of heaven, but only one who does the will of my Father who is in heaven. Many will say to me on that day, “Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?” Then I will tell them plainly, “I never knew you. Away from me, you evildoers!”

(Matthew 7:21–23). hy are these people not qualified for the ingdom Because they confused doing God’s will with being in His will. They thought their outer deeds would accredit them, but the Lord was looking for righteousness in the inner life. Although they had a charismatic ministry, Jesus sent them away as “evildoers.”

All of us know people who fit this category: They preached to large crowds and did mighty deeds, but their lifestyle did not bear the marks of Christ.

They were puffed up with pride and led an e cessive lifestyle. They accepted the sacrificial offerings of widows but lived like kings themselves.

They preached the crucified life ut wore the most e pensive ewelry and clothes, talking as though they were citi ens of erusalem ut living like those in Sodom.

Charisma without character leads to catastrophe.

Jesus admonished us to stay watchful for His coming: “Therefore keep watch because you do not know when the owner of the house will come back — whether in the evening, or at midnight, or when the rooster crows, or at dawn. If he comes suddenly, do not let him find you sleeping. hat I say to you, I say to everyone: ‘Watch!’” (Mark 13:35–37).

Look at some of the ways Christians go to sleep and thereby fail to watch: • A materialistic lifestyle that stores up treasure on earth, not in heaven (Matthew 6:19–21).

• A leadership style that mistreats fellow workers, abusing them through harsh words and actions while living indulgently (Matthew 24:45–51).

• A goat mentality that equates the Christian life with success rather than a sheep heart that values service: giving food to the hungry and water to the thirsty, welcoming the stranger, clothing the naked, and visiting those who are sick and in prison (Matthew 25:31–46).

• Refusing to say no to ungodliness and worldly passions, failing to live self-controlled, upright, and godly lives while waiting for our Blessed Hope — the glorious appearing of our great God and avior, esus hrist Titus :11 1 .

An expectation of the Lord’s return puts us on the tiptoes of readiness. ow differently do we live in light of the sanctifying truth of His appearance?

• We lack no spiritual gift as we eagerly wait for our Lord Jesus Christ to be revealed (1 Corinthians 1:7).

• Our hearts are strengthened, blameless, and holy in God’s presence when our Lord comes with all His holy ones (1 Thessalonians 3:13).

• We are not ashamed of Him or His words, and He will not be ashamed of us when He comes in His Father’s glory (Mark 8:38; Luke 9:26).

• We understand the present time. We wake from slumber because our salvation is nearer than when we first elieved. e put aside the deeds of darkness and put on the armor of light because the Day is almost here (Romans 13:11–12).

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• Knowing the elements will be destroyed by fire, we live holy and godly lives as we look forward to the ay of God and speed its coming (2 Peter 3:10–13).

An e pectation of the Lord’s return puts us on the tiptoes of readiness. The apostle ohn capsuli ed the effect of our e pectancy upon our lifestyle: “ e know that when hrist appears, we shall e like him, for we shall see him as he is. All who have this hope in him purify themselves, ust as he is pure 1 ohn : .

In the past few years, our Movement has een rought low in the eyes of the world through a failure of righteousness. candal has affected our efforts all over the world to fulfill the Great ommission. In many places we lost our good name and it takes years to repair our credi ility.

But we repeat the error of the past if we think such scandals were caused y the missteps of only a few. ur system allowed them to ourish without accounta ility long efore their sins were e posed. e did not stand up to their e cess, pride, or slashing attacks against other elievers. e invited them to our conventions, gave them honored places, and secretly coveted their lavish lifestyles and positions of power. e confused igness with godliness, volume with power, and self-promotion with anointing. e need godly leaders who are servants. Let’s end the ashy lifestyles and put forward those who are servants in our midst, not gluttons at the offering plates. Let’s not have a dou le standard where some are e pected to sacrifice for the gospel while others live off the fat of the land. “Let ustice roll on like a river, righteousness like a never-failing stream Amos : .

Questions for personal reflection:

If Jesus were to come today, would I want to meet im s t e e an elati ns ip uld see fi st t heal? Someone to forgive? A sin to forsake? Some omission to correct? Do I need a deeper baptism in His love?

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Risk Greatly

The hope of our Lord’s return galvani es us to risk greatly for the ingdom. esus told of a man who took no risks. nowing his master would return and require an accounting of the talent given him, he ecame paraly ed with fear and hid what he had in the ground. e gained nothing from the talent, so his master took ack what was his and threw out the unworthy servant Matthew :1 . ne day esus will ask us what we did for im. hat accounting will we make The greater the risk, the greater the reward.

As a Movement, we are nearing the end of our 11th decade. ome have taken large risks for God.

One day Jesus will ask us what we did for Him. What accounting will we make?

They planted the ag of the gospel in difficult places, laying down their lives and those of their families.

Look at any place where a work of God e ists, and you will find a story of those who risked greatly. ne e ample is Assem lies of God missionary . . Tucker. e had served in the Belgian ongo since 1939, residing in the city of Paulis. (Today, that city is called Isiro and serves as the provincial capital of aut- ele in the northeastern region of the Democratic Republic of Congo.)

In November 1964, during the Simba rebellion, a mob captured Tucker. It set upon him with sticks, clu s, roken ottles, and fists. is screams could be heard for blocks in the 45 minutes it took the crowd to kill him.

The mob then took his body, threw it in a truck bed, drove miles, and dumped it into the crocodileinfested waters of the Bomokandi iver.

Tucker had risked everything. What was there to show for it?

Only time would tell.

The Bomokandi ows through the ganga region inhabited by the Mangbetu people. At the time, they were virtually without the gospel. epeated efforts had een made over the decades to reach them, including that of famed British missionary C.T. Studd, who nonetheless made no converts. Discouraged, Studd went elsewhere, turning over his efforts to the African Inland Mission, which similarly labored there for decades with few results.

Distressed by the violence of the Simba rebellion, Mang etu leaders convinced a well-known, competent law enforcement officer nicknamed “The Brigadier to move from Isiro to ganga and ecome its chief police officer. It ust so happened that Tucker had won this man to the Lord before he was murdered. hen The Brigadier came to ganga, he egan to witness to the Mangbetu about the gospel, the only way to peace. The Mangbetu had a saying, “If the lood of any man ows in our river, the Bomokandi iver, you must listen to his message. The Brigadier used this saying to make his appeal:

Sometime ago a man was killed, and his body was thrown into your river, the Bomokandi iver. The crocodiles in the river ate him up. is lood owed in your river. Now before he died, he left me this message.

This message concerns God’s on, the Lord Jesus Christ, who came to this world to save people who were sinners.

He died for the sins of the world; He died for my sins. I received this message, and it changed my life.

Now if this man (Tucker) were here today, he would tell you the same message.

He’s not here, but his message is the same.

And because this is the message of the man whose lood owed in your river, you must listen to my message.

This message was the key to unlocking revival among the Mangbetu. Soon, churches in Isiro were sending pastors and evangelists to Nganga. The gospel took root, accompanied by signs and wonders, and many began to follow Christ.

Today among the Mangbetu, thousands of Assem lies of God elievers and scores of churches trace their spiritual lineage to the powerful message a out the man whose lood had owed in the Bomokandi iver.

Note once again Jesus’ parable about the talents.

The only person who ever loses is the one who does not risk. Even a martyr like Tucker seems to have risked in vain; but when the records of eternity are opened, a far different result will e visi le.

Questions for personal reflection:

esus came t da uld e find me ta ing risks? What risks am I involved in right now for His name’s sake? Have I shrunk back in fear from something on His heart for me to do, rather than venturing forth with faith? Am I willing to be discomforted for His name’s sake? Are the risks I’m taking designed to produce long-range results, or are they foolish knee-jerk reactions to momentary impulses? Am I daring much for my King today?

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Resolve to Endure

n uly , 19 , a drama unfolded off the coast of Southern California.

A young woman named Florence Chadwick waded into the Pacific cean, intending to swim the 6-mile channel etween atalina Island and the alifornia coast. Long-distance swimming was not new to her she was the first woman to swim the English Channel in both directions.

The expectation of the Lord’s return gladdens our hearts in days of weariness and desert. It provides the resolve to continue.

The water was numbingly cold that day. The fog was so thick she could hardly see the boats in her party. Several times sharks had to be driven away with ri e fire. hadwick swam more than 1 hours before she asked to be taken out of the water — only a half-mile from her goal.

It wasn’t the cold, fear, or e haustion that caused Chadwick to fail; it was the fog. She later said, “I’m not e cusing myself, ut if I could have seen the land, I would have made it.”

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Two months later, hadwick walked off the same beach, into the same channel, and swam the distance. She set a new speed record because she could see land.

Our Lord knew about the fog. Here are some terms He and the apostles used to describe it: Hatred so strong and an increase of wickedness so great the love of most will grow cold and only those who stand firm to the end will e saved (Matthew 10:22; 24:12–14). u e ing so heavy it will seem to outweigh the coming glory revealed in us (Romans 8:18).

Trials so hot they will require the shield of God’s power until the coming of salvation ready to be revealed in the last time (1 Peter 1:3–9).

An ordeal so pressing it will seem surprising and strange, and its dark night will be eclipsed only through the inner oy of entering into hrist’s suffering and the coming outer oy when is glory is revealed (1 Peter 4:12–14). ho will defeat the carrying out of the Great Commission? Discouraged and depressed believers. hildren of God who have lost their hope in this midnight of earth’s shadows.

The e pectation of the Lord’s return gladdens our hearts in days of weariness and desert. It provides the resolve to continue.

Paul reminded us we are not without hope (Ephesians 2:12). We are to have the eyes of our hearts enlightened to know the hope to which Christ has called us, the riches of His glorious inheritance in the saints, and His incomparably great power for us who believe (Ephesians 1:18–19).

We know that after the trial comes the crown of life therefore, we can even now egin to re oice

(James 1:12). Like farmers waiting for their crops to ripen, we are called to patience since the Lord’s coming is near (James 5:7–9).

Because we will receive what has een promised us, we do not throw away our confidence as those who shrink back and are destroyed; rather, we are among those who persevere, believe, and are saved (Hebrews 10:35–39).

We take the Lord’s word to the Philadelphia church as a personal message: “I am coming soon.

Hold on to what you have, so that no one will take your crown” (Revelation 3:11).

In the Spirit, we welcome the admonition to take hold of the hope offered to us and e greatly encouraged. We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where Jesus, who went before us, has entered on our behalf (Hebrews 6:18–20).

Setting our hope on Him (2 Corinthians 1:10) gives us the resolve to abide faithfully, to continue at our task. We do not become escapists by believing in His soon return. We become strengthened and galvani ed to action. The grand news of is coming invigorates our actions and thrills us with e pectation. . . Lewis accurately descri ed the effect of hope in Mere Christianity: If you read history you will find that the Christians who did the most for the present world were ust those who thought most of the ne t. It is since hristians have largely ceased to think of the other world that they have ecome so ineffective in this. Aim at heaven and you will get earth “thrown in”: aim at earth and you will get neither.

Questions for personal reflection:

Have I resolved to endure to the end? Are my present trials even more heavy because I have lost the shining hope of His return? Have I been looking down instead of up?

Anticipate Reward

My uncle, Victor Plymire, was a pioneer missionary to China and Tibet. He went there in 1908 and served for 16 years efore he won his first convert.

Most would have quit from discouragement — but he resolved to persevere.

In his 19th year of missionary service, his only son, 6 years of age, and his wife died from smallpo within one week of each other. The cemetery refused him burial, so he bought a small plot of land on a hillside outside of town. It was the middle of winter. He had only enough strength to dig one grave through the fro en ground for the two of them.

What was his reward in all this?

Especially in the West, we live in a period of instant gratification. e e pect immediate reward for la or rendered, service given, and investment made.

But the Bi le talks a out delayed reward. “ hoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it” (Mark 8:34–35).

My uncle Victor died in 1956 without ever knowing what purpose the death of his wife and son filled in the economy of God. In 1988, the church Victor Plymire had planted wanted to officially reopen. Permission was denied on the grounds the church had no proof that the property purchased and building erected by my uncle had ever een used as a church. The officials knew the truth, as did everyone in the town. But officials were playing games with the pastor, the son of the martyred leader Plymire left in charge of the work in 1949.

In desperation, the pastor asked my missionary cousin, David Plymire, if any written evidence e isted that could prove the uildings and property elonged to the church. avid searched the file of his father in pringfield, Missouri. e found a deed, but it was not the deed to the church property. It was to the grave on the hillside.

For reasons known only to God, ictor Plymire had deeded that grave in the name of the church.

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When David Plymire returned to China and gave the deed to the pastor, local authorities accepted it as incontrovertible evidence that the church had e isted. The property was returned, and the church reopened.

So after a century, we understand a little more a out that dark night. God did not cause the deaths of ictor Plymire’s first wife and son. evertheless, He used that loss to anchor the church in that town. Plymire never knew what happened to that church; but we now can see an earthly reward for his sacrifice.

An even greater day of reward is coming. The grave itself will open and the dead will come forth to receive a reward from the hand of Jesus himself.

That reward will eclipse all sorrow.

The people of God can take great comfort from the last message esus speaks in the Bi le: “Look, I am coming soon! My reward is with me, and I will give to each person according to what they have done” (Revelation 22:12).

Questions for personal reflection:

What will be my reward on that day? Have I volunta il b ne m c ss dail ca ied su e ing in my own life for the gospel’s sake — not because I had to, but because of my own choice? Have I been faithful and true? Can He really count on me today?

Set Your Heart on Reunion

The last time the hurch was small enough to fit into one room was the Day of Pentecost. One hundred and twenty were present. When the Spirit was poured out, the Church grew by 3,000 in one day. It never met again in a single room. eep that in mind as you re ect on what happened during the Last Supper. Jesus took the cup and said, “I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom” (Matthew 26:29). After saying this, Jesus sang a hymn with His disciples and went out to the Mount of Olives (verse 30).

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Nothing unusual strikes us about this sequence: cup, hymn, going out.

But if you have participated in a Passover celebration, you know it is intersected by drinking four cups at specified intervals. The cups sym oli e the fourfold promise of odus 6:6 : • “I will bring you out.”

• “I will free you from being slaves to them.”

• “I will redeem you.”

• “I will take you as my own people, and I will be your God. ach cup was drunk at a specific time: the first at the beginning; the second after the eating of the bitter herbs and stewed fruit, but before partaking of the lamb; the third, sometimes referred to as the cup of redemption, after the lamb was eaten.

It was common to remain together at the table for several hours after the meal, deep in conversation a out God’s past and future acts of redemption. Conversation ended with the singing of selections from Psalms 113–118, the hallel (or praise hymns).

Then Passover would end with all drinking the fourth cup, that of consummation. This cup looked forward to the future when God’s redemptive acts were complete: is udgment poured out on un elievers and His regathering of the redeemed in Jerusalem. ote the te t of Matthew 6: There was a cup before the hallel, and there was supposed to be a cup following it. But after singing, the small company with Jesus simply “went out” (verse 30).

What happened? Jesus prematurely ended the meal. When He said, “I will not drink from this fruit of the vine from now on” (verse 29), He was holding the third cup. He never drank the fourth cup.

Picture that banquet hall, so vast it stretches as far as the eye can see, but so intimate each feels a part.

The third cup is the cup of redemption. We drink it in all our ommunion services as memoriali ing the Lord’s redemptive death until He comes (1 Corinthians 11:26). hen will we finish the meal and drink the fourth and final cup, the cup of consummation esus said He will “drink it new with you in my Father’s kingdom” (Matthew 26:29). That will not happen until the Church is all together in one room again at the Marriage Supper of the Lamb.

Picture that banquet hall, so vast it stretches as far as the eye can see, but so intimate each feels a part. Look at the tables set with linens, dishes, and utensils of heaven, ornamented with da ling elegance and eauty. Banners stream from the vaulted ceilings, and visual delight presses on the

senses from rainbows of color fashioned by the Master Artist.

Orchestras play instruments with symphony in praise. arps sing, cym als ash, trumpets sound, wind chimes ring. Bells and horns, lutes and violins, dulcimers and clarinets. From time to time the instruments quiet so the vast angel choirs can reak in with such melodies of oy as to anish every memory of the pain-filled night of earth.

The tables are for the guests who have been washed in the blood of the Lamb. They are clothed with white — although if you look closely, you will notice that the white seems to miraculously change for an instant into earthly dress, and most at the table wear the simple browns and blacks of peasants and prisoners.

An angel steps to the rostrum and announces: “Please stand at your place. The meal will begin momentarily.”

A hush falls in the room. We look at the vast tapestry of guests in grand assembly. We note faces of oy all around.

Entering to the head table is the company of apostles, prophets, and martyrs who bore the burden in the heat of the day and remained faithful.

Then the moment comes. The last earthly guest is standing. Another angel announces the Host: “I present to you the ing of kings and Lord of lords, esus of a areth Trumpets begin their fanfare, and myriads of angels lift their harmony of hallelu ahs. A heavenly honor guard waving ags and streamers fills the hall.

Then e enters, ma estic in is eauty. The on of Man and on of God strides to is place of honor.

Silence falls. His voice breaks the stillness: “Welcome to My Marriage Supper. Let us take the cup of consummation.”

And together with Him, saints of all ages, nations, languages, and cultures, from villages and cities, farms and desert places — all will lift our cup in toast to Him. And in that moment as we drink the fourth cup, redemption’s saga is complete, and the eternal age has opened before us.

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In this present there are still invitations to be sent. The guest list is incomplete. Through a parable, the Lord has given us the privilege of inviting everyone to the Marriage upper. “Go out to the roads and country lanes and compel them to come in, so that my house will be full” (Luke 14:23).

Our knowledge of that great reunion with Christ should fill us with such urgency to o ey that we take the gospel to every person, no matter where they live, what their age, the language they speak, their color of skin, their condition of health, their gender, their economic status, their need, or even the false gods they serve.

Questions for personal reflection:

Do I really miss Him, or have I settled down in too much comfort? Do I really ache for those now outside His family — so much so that I’ll renew every e t t b ing t em t t at g eat euni n I want to be at that Marriage Supper of the Lamb, and I don’t want a single person to miss it.

What a happy day that will be!

Maranatha!

What is the relevance of the Second Coming to the Great ommission Jesus said the problem of the harvest lies not in the readiness of the crops, but in the lack of willing workers (Matthew 9:37–38). Much of the Church has gone to sleep because it does not believe Jesus is coming.

The doctrine of the Second Coming aims directly at the worker and not the world. In view of His imminent return, the worker is told: Live righteously — in readiness for His coming.

Risk greatly — it will be worth it all.

Resolve to endure — persevere.

Anticipate the reward — it is with Him when He comes.

Set your heart on reunion — so shall we ever be with the Lord.

Maranatha! Even so, come, Lord Jesus!

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GEORGE O. WOOD (1941–2022) was general superintendent of the Assemblies of God USA (2007–17) and chairman of the World Assemblies of God Fellowship (2008–22).

m t e edit s T is a ticle fi st appea ed as a fi e pa t se ies in the Pentecostal Evangel published in January 1993. It has been edited for concision and clarity, Bible quotations have been changed to the 2011 edition of the New International Version, and chronology and place names have been updated. We republish it here to honor Wood’s legacy and to promote the evangelistic mission of the Fellowship that he served for six decades as a Bible professor, college chaplain, local church past den minati nal cial and university president.

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M I N I S T RY | P R O F I L E

Reaching Out by Saying ‘Hello’ Ministry to Muslim women starts with relationships

By CHRISTINA QUICK

I

n the backyards of churches across America, the Muslim population is growing.

According to a report from Pew Research Center, the number of Muslims in the U.S. increased from 2.35 million in 2007 to 3.85 million in 2020. Pew projects that number will more than double during the next 28 years, reaching 8.1 million by 2050.

This represents a significant mission field. et many Christians are hesitant to reach out to their Muslim neighbors.

Images of Say Hello outreach courtesy of Lynda Hausfeld.

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Missionary Lynda Hausfeld has a two-word suggestion: Say hello.

Hausfeld is the founder and director of Say Hello: Serving Muslim Women, a ministry of Assemblies of God World Missions (AGWM). “Say Hello” suggests the starting point for interaction.

“No conversation starts without saying hello,” Hausfeld says. “It really is that simple.”

Say Hello focuses especially on female relationships. The idea is to equip Christian women — leaders and laypeople alike — to befriend and minister to Muslim women.

“When you say hello to a Muslim friend, you’re introducing that person to the hope of heaven.”

— Lynda Hausfeld

“Muslims are not just coming to America,” says Saehee Duran, lead pastor at Life360 Intercultural AG in pringfield, Missouri. “They are already here, and the number is increasing rapidly. They are living among us and working alongside us. We need Say Hello in this day and generation.”

Hausfeld started Say Hello in 2011 after she and her hus and, Mark, returned from the mission field in Central Eurasia. They noticed that while many Muslims in the U.S. were receptive to forming relationships with Christians, churchgoers were often afraid to reach out.

One woman who converted from Islam to Christianity told Hausfeld she drove past churches and worked alongside Christians for eight years after moving to the . . efore she finally heard the gospel.

“We’ve been surprised over and over by the hunger of Muslims to learn more about Christianity,” Hausfeld says. “But most Muslims don’t have any meaningful Christian friendships, and most Christians don’t have any Muslim friends.”

Say Hello, part of AGWM’s Global Initiative: Reaching Muslim Peoples, is seeking to change that. Hausfeld and her team lead seminars and

conferences in churches across the country and conduct online sessions with congregations and organizations around the world. Say Hello not only encourages conversations, but it also provides cultural training for more effective ministry to Muslims.

Greenhouse Church (AG) in Gainesville, Florida, has partnered with Say Hello for 10 years now.

Andrea Levings, the church’s missions pastor, says a number of women in the congregation reported approaching their Muslim neighbors and co-workers for the first time after ust one training session.

The church recently set a goal of making sure every Muslim in Florida hears a clear gospel presentation.

“I have little doubt we would be on such a mission without the leadership of Say Hello,” Levings says.

“They have truly mobilized our church to joyfully reach Muslim people.”

Levings says the training helped counter fear and misinformation regarding Muslims in the community.

“We have the nations gathered in our workplaces and neighborhoods, but most of us felt intimidated

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or ill-equipped to make disciples of people from an Islamic faith background,” Levings says. “Say Hello has helped our church become more obedient to the Great Commission.”

A woman draped in a burqa might seem strange or unapproachable to some westerners, but Hausfeld emphasi es commonalities over differences.

“Being in the Muslim world, I learned that every Muslim woman is more like me than I thought,” Hausfeld says. “She wants her children and parents to be well cared for. She wants friends. She wants to thrive. Most importantly, she is reachable.”

Since Islam’s teachings strongly discourage women from interacting alone with men outside their families, female connections are the best hope for building bridges and sharing the gospel.

“Every encounter matters,” Hausfeld says. “ hen I offer to help a Muslim woman read a package label at the grocery store, her encounter with me makes her more open to another encounter with a Christian woman.”

Some Americans worry that interacting with a Muslim woman could endanger or offend her. owever, Hausfeld says learning to engage in culturally sensitive ways eases the tension.

For example, respecting a Muslim friend’s concern for modesty might mean choosing a secluded corner of a coffee shop for conversation rather than sitting in front of a street-facing window.

Of course, Hausfeld also encourages prayer and reliance on the Holy Spirit.

“I tell people to pray for opportunities to reach out to Muslims,” Hausfeld says. “Ask the Lord to help you know who you should say ‘hello’ to. We have the Holy Spirit to help us know when to speak and what to say. The Lord wants to see Muslims come to faith. The best thing we can do is start that conversation and trust Him.” Duran says the training not only gave her congregation practical tools for outreach, but it also helped her form personal relationships with Muslim women.

“It gave me eyes to see Muslims and approach them without fear,” Duran says. “My life and

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“The Lord wants to see Muslims come to faith.

The best thing we can do is start that conversation and trust Him.” — Lynda Hausfeld

ministry have been enriched as a result, and I now have many Muslim friends outside the church.”

In addition to its training for women, Say Hello has developed a kids’ curriculum, Forever Friends, to help first- through si th-graders reach out to Muslim children.

Say Hello also partners with several AG churches that are settling Afghan refugees in southern Missouri. They assist with everything from housing and transportation to navigating the local school system.

“If we have Afghan refugees coming to our communities, we want to be a part of that,” Hausfeld says. “If we have Saudi students arriving at our schools, we want to be a part of that. If we have Muslim neighbors moving in next door, we want to be a part of that.”

Say Hello is not just about making converts. It’s about starting conversations, building relational bridges, and loving like Jesus loves.

“When you say hello to a Muslim friend, you’re introducing that person to the hope of heaven,” Hausfeld says. “In the process, you are becoming more like Jesus. Taking that step can be incredibly fulfilling and God-honoring.

For more information about Say Hello, visit SayHelloInfo.com.

CHRISTINA QUICK is lead editor of Influence magazine.

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Preaching With Character Heart qualities for effective pulpit ministry

By ROBERT M. EBY

T

he pattern was solid as granite. Monday: Begin studying the passage. Tuesday: Continue the study. Wednesday: Complete the study and begin forming the sermon. Thursday: Finalize the sermon. Sunday: Preach the sermon.

Sunday afternoon: Ruminate about all the shortcomings of the sermon, sink into despair, question my calling, and wonder whether what I was doing mattered for eternity.

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Regardless of the response by the congregation or the technical precision of the message, these feelings usually settled into my heart like a heavy mist that clouded my vision for hours, and even days, following a service.

As much as I knew in my head that this cycle was imbalanced and destructive to my ability to follow the calling of God on my life, the root of the issue became apparent only recently.

The Holy Spirit revealed it was a matter of character. This was surprising. After all, I associated character aws with shameful moral failings. Surely, I thought, character can’t be my problem. et it was my problem, and it was robbing me of the joy of my calling. This revelation became clearer when I considered character in terms of my identity in Christ.

To become more like Jesus, I realized, I needed to grow in love. If I am not careful, my need for affirmation and approval can make me a people pleaser. Preaching to receive compliments is far different than preaching out of sincere love for God and people.

In a related way, I sometimes let pride seep into the e posed areas of my insecurities to fill them up with a false identity that is more comfortable than it is accurate.

It can be tempting to blame busyness, lack of skills, or people in the pews, but identifying issues of personal character is a healing pain because it addresses the genuine problem. This process leads to increased growth, health and long-term pulpit effectiveness.

Character isn’t mere avoidance of bad actions. Rather, it is the nurturing of God-given potential. In fact, character goes much deeper than actions; it involves inner realities that drive actions, including thoughts and motivations.

It is possible to do the right thing, such as preaching the Word of God, for the wrong reasons.

Furthermore, biblical character is not a momentary ideal that changes according to the situation.

It is a practiced and reliable expression of the true nature of the heart. In other words, a preacher’s character on Monday morning should not look drastically different than it did on the platform unday morning.

In New Testament times, everyone — Jews, Greeks, and Romans — would have been familiar with the concept of character, or virtue. For them, virtues shaped how people lived, acted, thought and communicated. The teachings of Plato, Aristotle,

and others, along with the cultural exchange of ideas under Alexander the Great, contributed to this understanding.

By the time Jesus was born in Bethlehem, virtue ethics permeated the entire Mediterranean world.

The New Testament does not adopt Greek philosophy, but it uses its vocabulary, reframing popular ideas in light of the gospel and the work of the Holy Spirit.

New Testament writers present virtues as deeply em edded qualities that re ect God’s design for humanity. Lists of virtues show up throughout the New Testament (Matthew 5:3–12; 2 Corinthians 6:6–7; Galatians 5:22–23; Ephesians 4:1–3; Philippians 4:8–9; Colossians 3:12–17; James 3:17–18; 2 Peter 1:5–7).

Unlike in Greek philosophy, Christian virtue is dependent on the working of the Holy Spirit. Where others made virtue the result of human effort, the apostles highlighted the dynamic interplay of the Spirit and the believer in the nurturing of character.

It is possible to do the right thing, such as preaching the Word of God, for the wrong reasons.

As church leaders, we must strive to represent the character of Jesus in all areas. We should be able to say, like Paul, “Follow my example, as I follow the example of Christ” (1 Corinthians 11:1).

However, three virtues stand out as especially valuable for pulpit ministry: love, humility and perseverance. Without these virtues, it would be difficult to sustain a lifetime of preaching that fosters joy internally and fruitfulness externally.

Love Jesus emphasized the importance of love when He said loving God and loving others are the summation and highest expression of God’s law (Matthew 22:34–40; Mark 12:28–34).

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Love is not just a general feeling. It demands focus in the form of devotion and commitment to something or someone.

If preaching is to be virtuous, it must emerge from a deep love for God, the truth of His Word, and the people who may hear the preaching.

When love is the guiding quality that motivates the study and proclamation of Scripture, it transforms the experience before, during and after the preaching moment.

A virtuous preacher rises above the need for temporary feelings of adulation or immediately observa le results, finding oy and satisfaction in the knowledge that the message comes from a sincere love of God, truth and others.

Humble preachers admit they don’t have all the answers.

We can’t save, deliver or heal. Our job is simply to point people to the One who can.

Humility It is easy to mistake feelings of inadequacy and insecurity for the true virtue of humility. However, humility is not self-loathing. Nor is it a profession of weakness for the sake of eliciting affirmation from others.

Humility involves a clear awareness of our own limitations and capabilities. Instead of crushing us, this understanding should spur us to pursue God more earnestly, minister more compassionately, and preach more graciously.

Humble preachers admit they don’t have all the answers. We can’t save, deliver or heal. Our job is simply to point people to the One who can.

Perseverance An effective preacher needs a range of qualities: a cultivated sensitivity to the Holy Spirit, audience awareness, exegetical skills, and communication

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proficiency. A healthy covering of thick skin helps, too.

Perseverance is only necessary when the task becomes difficult. In fact, keeping the faith through difficulties is what uilds perseverance.

James 1:2–3 says, “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance.”

Persevering leaders not only meet and overcome barriers, but they do so joyfully. These barriers can be practical, like an overly busy schedule, or profound, like spiritual forces aligned against the proclamation of the gospel.

James goes on to say, “Let perseverance finish its work so that you may be mature and complete, not lacking anything” (verse 4).

Persevering is not just about making it to retirement without crashing and burning out.

It’s about growing in Christlike character — developing in generosity, creativity, wisdom, and other virtues.

Character growth is more foundational to ministry success than expertise, the size of the crowd, or the homiletical model employed. Such growth begins with a fresh work of the Holy Spirit within our hearts.

ROBERT M. EBY, Ph.D., is director of the Cordas C. Burnett Preaching Center and associate professor of biblical exposition and preaching at Evangel University in Springfield, Missouri.

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A Time to Weep Leading your congregation in lament

By CAMERON COMBS

I

“

t’s not fair,” a grieving woman told me during the response time following my sermon. “It’s just not fair.”

Her tragic story, shared through tears, was difficult to hear. Finding an appropriate answer was even more difficult.

Common replies to expressions of grief can range from unhelpful to irresponsible: “There’s a purpose for everything.” “It could be worse.” “Be grateful for what you still have.” uch comments enefit the speakers more than the hearers, providing an easy out rather than addressing hard issues. They highlight our discomfort with the reality of suffering.

I couldn’t dodge this woman’s grief, however.

I had just preached on lament. In that moment, I felt a crushing sense of responsibility for the open wound she chose to share with me.

What could I say?

Space for Lament Over the past two years, our communities have faced immense pain and loss. I recently began to wonder, s t e e m su e ing in u churches? u se ices ma e space t e g ie

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pe ple a e e pe iencing d e gat e nl t get ab ut t at an u We live in a culture that often equates sorrow with weakness. Instead of acknowledging grief, people learn to deny the depth of their pain. Many try to hide it, ignore it, or narcotize it.

Are churches contributing to this denial, or are we piercing through it o our efforts to e ude energy and enthusiasm during worship services unwittingly push grief in our congregations to the margins?

Ecclesiastes 3:4 says there is “a time to weep and a time to laugh, a time to mourn and a time to dance.”

Perhaps we need to rediscover a central biblical tradition: lament. ertainly, avoidance of suffering would have seemed strange to the Old Testament psalmists and prophets. In fact, Israel’s liberation from slavery began with lament.

The Israelites groaned in their slavery and cried out, and their cry for help because of their slavery went up to God. God heard their groaning and he remembered his covenant with Abraham, with Isaac and with Jacob (Exodus 2:23–24).

Biblical lament is not hopelessness.

It is a hopeful cry for help that threatens the established order.

God listened to the lament of the Israelites, acknowledged their pain, and responded with compassion.

Speaking to Moses at the burning bush, God said, “I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering odus : .

In the generations that followed, the Jewish people turned to God in lament again and again in times of suffering.

Lament is an expression recognizing that things, in their present condition, are not right. Prophetic lament is a cry acknowledging the deep pain associated with telling the truth about our circumstances.

Telling the truth in a fallen world can only begin with the capacity to grieve.

Hope for Tomorrow Biblical lament is not hopelessness. It is a hopeful

cry for help that threatens the established order.

Pharaoh had no tolerance for such lament. He didn’t want the lives of the Israelites to change for the better. His harsh treatment was an attempt to silence their plaintive voices and quash any hope for change.

Pharaoh said, “Lazy, that’s what you are — lazy! That is why you keep saying, ‘Let us go and sacrifice to the LORD.’ Now get to work. ou will not e given any straw, yet you must produce your full quota of bricks” (Exodus 5:17–18).

The Israelites nevertheless articulated their oppressive reality, and God answered.

Jesus said, “Blessed are those who mourn, for they will be comforted” (Matthew 5:4). It might seem strange that grief could open a door to blessing, but that is essentially the message of the Cross (John 20:11–18; Hebrews 12:2; 1 Peter 2:23–24).

Isaiah descri ed hrist as “a man of suffering, and familiar with pain” (53:3).

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On the cross, Jesus spoke the opening words of Psalm 22, a psalm of lament: “My God, my God, why have you forsaken me?” (Matthew 27:46).

Old Testament scholar Walter Brueggemann calls the lament psalms Israel’s “weapons against despair.” The Israelites cried out in lament and even fell into grum ling and complaining at times. et they did not give in to despair.

The difference etween lament and resignation is that lament refuses to reak off the conversation with God. Lament brings complaints before the Lord — not only because He is able to act, but also because He wants to hear from us.

The God of Psalms is not for polite church. He is a broad-shouldered God who says, “Cry out to me! I hear you. I can take it.”

The Psalms point us to Jesus, who is no stranger to weeping (John 11:35). Jesus wept tears of solidarity with the suffering and inhumanity we e perience in the world. They are the tears of God. Pharaoh’s cruel empire has fallen. The kingdom of our loving and compassionate God will never end.

God sees our tears and will one day wipe them all away (Revelation 21:4). In the meantime, the Cross not only makes space for lament, but it also demands it. We mourn with those who mourn (Romans 12:15) and carry one another’s burdens (Galatians 6:2).

We don’t hide our weariness; we bring it to Jesus (Matthew 11:28). We grieve, but not like those who have no hope (1 Thessalonians 4:13).

Honesty for Today The woman in my congregation was right when she said, “It’s not fair.”

Such confessions are liberating. We cannot let the Pharaohs of the world silence them. Like the Israelites, we should cry out against injustice and call on God with hopeful and expectant hearts.

What does this look like in a church service? It begins with recognizing how much space the Bible gives lament and including those passages in our sermons.

After I preached on lament, I told the congregation we were going to walk through a time of lament

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together. I invited those who were suffering or grieving to come to the altar as a public acknowledgment of their circumstances.

I asked the rest of the congregation to stand in solidarity with those who had come forward. Together, we read aloud from Psalm 88, one of the harshest lament psalms in Scripture.

The honesty of this psalm is breathtaking: “I am overwhelmed with troubles and my life draws near to death. ou have put me in the lowest pit . ou have taken from me my closest friends . hy, LORD, do you reject me and hide your face from me?” (verses 3,6,8,14).

Unlike most lament psalms, Psalm 88 does not even end with a turn toward hope. Instead, it concludes with this haunting line: “Darkness is my closest friend” (verse 18).

We made the words of the text our own words.

Doing this as one body was incredibly powerful. We ended with silence. Only the cries of those who were suffering could e heard.

I asked the pastoral staff and other lay leaders to join those who were lamenting at the altar — not to offer advice or teaching, ut simply to stand with them and listen, joining them in the pit of their sorrow.

In that moment, the woman at the altar lamenting the unfairness of her situation did not need me to defend God or assure her that all things work together for good. She needed someone to acknowledge her lament.

I said quietly, “ ou’re right. It’s not fair at all. God hears you, and so do I.”

CAMERON COMBS is associate pastor at Colonial Heights Church (AG) in Wichita, Kansas.

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M I N I S T RY | C O U N S E L I N G

Mental Illness in the Church What every leader should know — and do

By JARED PINGLETON

I

n his 1978 book, T e ad ess T a eled, psychiatrist M. Scott Peck famously opened with the line, “Life is difficult.

It’s a universal truth that resonates as much today as it did then. Living in a fallen world is often painful — even for Christians. This should come as no surprise. After all, Jesus himself said, “In this world you will have trouble” (John 16:33).

Inside and outside the Church, there are people who feel hurt, alone, confused, hopeless and frightened. And many don’t know where to turn for support.

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As an Assemblies of God minister and licensed clinical psychologist, I regularly speak with pastors across the country about mental health issues. We are in a crisis moment in America. What most concerns me is the resistance to mental health care I encounter among some church leaders.

I frequently hear things like, “What’s the big deal? People just need to pray, read their Bibles, and confess their sin more. They should get tough, grow up, and quit complaining. Psychotherapy, psychotropic medications, and other mental health interventions are secular substitutes for the gospel or a crutch for the emotionally weak.”

Such attitudes are alienating hurting people — and

keeping some from finding the hope and help they desperately need. As ministers, we must do better.

What to Know Here are seven things every minister needs to know about mental health: 1. People are hurting in epidemic numbers.

The Centers for Disease Control and Prevention reports that more than half of Americans will receive a mental illness or mental disorder diagnosis during their lifetime.

In alone, 1 of . . adults were suffering from a diagnosable mental illness, according to the National Institute of Mental Health (NIMH). The share was even higher among young adults aged 18–25 (31%).

Many experts expect those figures to soar in coming years as a result of pandemic-related trauma.

Nevertheless, few church leaders talk about mental illness, and too many openly shame or stigmatize those who are suffering.

2. Real churches are made up of real people who have real problems and need real help.

Churchgoers are not immune from mental illness or other human troubles.

Problems such as suicide, divorce, eating disorders, substance abuse, pornography, domestic violence, child molestation, opioid addiction, sex trafficking, a ortion and homelessness affect even Christians.

We need to recognize the struggles around us — and the struggles within us — as opportunities to demonstrate and experience God’s love, grace, mercy and transformational power.

3. Few people receive the help they need. Of the 52.9 million U.S. adults reporting a mental illness in 2020, just 46% sought treatment, according to the NIMH. Don’t assume someone else will intervene. Help connect people with the appropriate resources.

4. Mental health requires intentionality.

Spiritual health doesn’t happen by accident. As ministers, we understand the value of disciplines like prayer, Bible reading, and church attendance.

Similarly, we know that lifestyle choices, exercise, and eating ha its affect our physical fitness.

We need to be intentional about mental health as well. Ministers can lead the way by promoting and modeling actions and attitudes that contribute to emotional well-being.

5. Mental health problems can be messy.

And complicated. And costly. Getting involved can require major, labor-intensive investments of time and attention that consume disproportionate shares of precious and limited church resources.

It can be scary, risky and intimidating to reach out to people who are hurting, but that is exactly what Jesus calls us to do.

It can be scary, risky and intimidating to reach out to people who are hurting, but that is exactly what Jesus calls us to do.

6. Church doesn’t always feel like a safe place to talk about mental health. I have worked with many formerly churched people who experienced judgment, criticism, rejection and betrayal when disclosing their personal struggles to Christians.

It is heart reaking when people who are suffering do not experience love, grace and acceptance in church.

7. Hurting people need the Church. Our sanctuaries should be just that. Every congregation should strive to become a trusted safe haven for roken hearts, a refuge for pro lem-filled lives, and a shelter for damaged relationships.

Just because we are Christians does not mean we will never face adversity or a ictions. Far too

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many people who struggle with mental health problems experience scorn and shame rather than care and compassion.

What to Do What can we do in light of these realities? Here are seven practical steps we can take to help those who are suffering from mental health issues: 1. Talk about mental health. We are all broken people in need of God’s love, grace and mercy.

Preach about these issues. The Bible includes many real-life examples of people who struggled with depression, anxiety and anger. Present a sermon series on mental health, using relatable and redemptive biblical narratives.

Be appropriately transparent about your own experiences with emotions like grief or discouragement, or even with a diagnosable mental illness.

Share the steps you took toward healing, such as asking for prayer or seeking counseling. our e ample will signal to others that it’s to ask for help. People will also feel more comfortable approaching you to talk about their problems when they see you as authentic and nonjudgmental.

2. Create a culture of care and compassion.

Emphasize often that your church is a place of spiritual, physical and emotional healing. Share testimonies that illustrate redemptive grace and mercy. Talk about being a broken church for broken people. The words you use matter.

3. Conduct seminars and workshops on topics like marriage, parenting, and developing a biblically healthy identity. Consider collaborating with other churches and inviting mental health professionals to speak.

Open the sessions to the community. Let your city know you are a hospital for sinners, not a museum for saints.

4. Offer support groups for issues people are struggling with in your congregation and community. Examples might include grief and loss, divorce recovery, and addiction recovery.

Support groups are excellent disciple-making and evangelization tools. Including them in your

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ministries also communicates that your church cares about mental health. The presence of support groups on your website and in your weekly announcements will speak volumes to those who are hurting.

5. Open a resource center in your church.

Provide helpful books, videos, websites and referral network information so people can find the help they need.

6. Visibly collaborate with various Christcentered mental health agencies, rehabilitation centers, and treatment programs. Encourage direct parishioner involvement with them so people can personally experience the blessing of helping those who are helping others.

Organize meaningful support, prayer networks, and volunteer connections for those ministries and the people they serve. Provide sponsorship and financial help.

7. Develop personal relationships with caring Christian clinicians. Identify individuals to whom you can confidently and confidentially refer hurting people in your congregation.

Life is difficult, ut the hurch should e a place of hope and restoration.

Jesus put it this way: “Take care of my sheep” (John 21:16).

God calls us to preach His truth to struggling, hurting, imperfect people. He also calls us to come alongside them with compassion — loving them, ministering to them, and pointing them to the One who has “overcome the world” (John 16:33).

JARED PINGLETON, Psy.D., is director of Mental Health Care and Ministry for the American Association of Christian Counselors. He is a licensed clinical psychologist, an Assemblies of God minister, and a member of the AG Mental Health Committee. He is author or editor of several books, including The Care and Counsel Bible and The Struggle Is Real: How to Care for Mental and Relational Health Needs in the Church, available at drpingleton.com.

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

Preschool Discipleship Early childhood ministry for a lifetime of faith

By SHARON BALDWIN

O

ne of my earliest church memories is of a prayer room at an Italian Pentecostal camp.

I was 3 years old and nestled in my mother’s lap as she prayed. All around me, people were fervently interceding for needs. This experience deeply impressed on me the importance of prayer.

When I was 4 years old, the Holy Spirit spoke

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to me during a Sunday night service while my dad was preaching. It wasn’t the sermon that caught my attention. It was an illustration in my mother’s Bible depicting Jesus on the cross. In that moment, I realized Jesus died for me.

How did I know this? The church had come alongside my parents to teach me every week that Jesus loved me. We worshipped, heard stories from the Bible, and memorized Scripture. I knew the story of the Cross, and the Holy Spirit used that knowledge to speak to my young heart.

My journey of following Jesus was set in motion early by a community of believers who had established a culture of faith.

At what age are kids ready to hear and respond to the gospel? Preschool is an ideal time to establish a foundation for a lifetime of discipleship. et it’s easy

to underestimate what young children are capable of learning and understanding.

Educators know early childhood is a period of rapid brain development. What if we got those neurons firing with preschool teaching that points kids toward Christ?

For small kids, learning is a whole-body, sensory experience. They want to see, hear, touch, smell, and even taste the lesson.

To accomplish this, we need to be sure our preschool ministries are age-appropriate, active, purposeful, and loving.

Age-Appropriate To meet the spiritual, emotional, and intellectual needs of preschoolers, we must minister to them in age-appropriate ways.

Small children can learn that the Bible is a message from God that is 100% true. Through repetition, they can learn simple stories and even memorize phrases from Scripture.

In my church’s preschool ministry, we share from a preschool Bible with short sentences and engaging stories. We also use an organized curriculum, which helps ensure we include a range of stories from the Old and New Testaments.

We reinforce each story by telling it again in creative ways — with a homemade video or puppet presentation, for instance. The more times and ways children hear the story, the greater the impact will be.

Active Preschoolers learn best through play and activities.

Adults learn primarily through written and spoken words. But for small kids, learning is a wholebody, sensory experience. They want to see, hear,

touch, smell, and even taste the lesson.

We take turns using a beanbag slingshot as we talk a out avid and Goliath. e ounce fish into nets and eat fish-shaped crackers after hearing a lesson about Jesus calling His disciples. We use a parachute and stuffed animals to pretend we are in Noah’s ark. We peek into a box of twinkling Christmas lights and imagine what heaven will be like. e find fun ways to repeat the memory verse, using different voices, rhythms and movements.

Worship time is especially energetic. We use videos that direct attention to the meaning of the words we are singing. We stomp our feet, jump, spin, and clap our hands to express our excitement for God. We repeat praises — such as, “God is holy,” “God is mighty,” and, “God is awesome” — until they become a regular part of the preschool worship e perience. A favorite praise is, “ eah, God Songs for preschoolers must be simple, but they should also be theologically correct and worshipful.

Our worship responses include praying for the children and saying a blessing over them.

I’ve had parents tell me their children laid hands on sick family members and prayed after seeing prayer demonstrated in preschool ministries.

Purposeful Early church experiences can plant seeds of faith that bear fruit for years to come. The key is purposeful ministry that pairs biblical stories with biblical principles.

When children build walls with blocks during a lesson about Nehemiah, they are also learning that God cares for His people. When they sing and spin in circles in response to the story of Elisha and Naaman, they are also learning that God works miracles. When they wave ribbons to celebrate that God made the world, they are also learning they have a Creator who is worthy of worship.

These are lessons that will last a lifetime.

We spend time talking about how the Holy Spirit helps us and gives us power.

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We bow our heads in prayer and say, “ esus, I love ou.

Do all of our preschoolers fully grasp the meaning of these things?

Maybe. Maybe not. But we have laid the groundwork for faith to grow in their hearts. My prayer is that in the years ahead, these children will be more responsive to the gospel because of their exposure to purposeful preschool ministry.

At every developmental stage, kids Loving No one is too young to experience need loving leaders and volunteers God’s love. Even the youngest who are willing to invest in them and children can respond to the genmake every ministry moment count. tle voices and friendly smiles of those who minister to them and talk to them about Jesus. hands-on play that relates to the stories. We can At every developmental stage, kids need loving lovingly pray over children and expect the Holy leaders and volunteers who are willing to invest in Spirit to speak to their hearts. them and make every ministry moment count.

If we truly believe the Word of God is for everyOur nursery workers take time to share Bible one, we should take this to heart in our nurseries, stories with toddlers, sing to them, and say short preschool classrooms, and all of our children’s minprayers with them. They pray over tiny babies as istries settings. they rock them to sleep. This is our opportunity to When preschool leaders catch the vision that hold the future in our arms and bless them. faith is set in motion from the earliest years of Children as young as 2 follow along in our twolife, we will experience the joy of watching young hour Sunday worship experiences as we dance, worshippers grow to love and serve God and sing, praise, play, talk, and engage with the theme of His kingdom. the day. They hear that Jesus loves them, and they express their love for Him. Jesus said, “Let the little children come to me” SHARON BALDWIN (Matthew 19:14). is an ordained Assemblies of God We can make it easier for children to come to minister, director of discipleship Jesus by pointing the way at a young age. It begins and children for the NY Ministry with modeling faith at every level of our children’s Network of the Assemblies of ministries.

God, daycare director and preWe can lead preschoolers in worship that is simschool ministries pastor at The Tabernacle (AG) in Orchard Park, ple yet sincere. We can engage them in conversaNew York, and a music teacher. tions and stories of faith from God’s Word, using 100

Spring 2022

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

Youth in Crisis Four ways to promote mental health in your student ministry

By KRISTA KIRK

M

iddle school and high school can be difficult times. Along with rapid iological changes comes the weight of academic demands, social concerns, college admissions pressure, and many other challenges.

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Add to that a global pandemic — with accompanying isolation, disruption, uncertainty, and grief — and it’s no wonder many young people today are struggling emotionally.

In late 2021, U.S. Surgeon General Vivek H. Murthy released an advisory report, “Protecting outh Mental Health, highlighting the effects of the pandemic on young people. Murthy sounded the alarm for those who work with youth, warning of a concerning trend.

During the pandemic, physical and emotional distance increased mental health concerns for people of all ages. The spike in adolescent mental

illness was particularly troubling. Compared with pre-pandemic rates, clinical levels of depression and anxiety since 2020 have doubled for Americans 18 years of age and younger.

According to the report, U.S. emergency room visits for suspected suicide attempts in early 2021 jumped by 51% for adolescent girls (ages 12–17) and 4% for adolescent boys compared to the same period in 2019.

The report noted that even before the pandemic, suicide rates were on the rise among 10- to 24-yearolds, climbing 57% from 2007–18. The share of high school students experiencing persistent feelings of sadness or hopelessness increased 40% from 2009–19.

“Supporting the mental health of children and youth will require a whole-of-society effort, the report concluded.

This includes church leaders, even if they feel there is little they can do. In a 2014 Baylor University survey of youth and college pastors, only 26% expressed confidence that they were qualified to work with young people who were dealing with significant mental health pro lems. et nearly in 1 respondents said they regularly encountered young people with known or suspected mental health issues.

The good news is that youth pastors and leaders can play a role in supporting and protecting at-risk youth.

As a youth leader, you are in a unique position to bridge the gap between the faith community and the professional mental health community. Here are four ways you can make a difference in the lives of young people who may be struggling with mental health issues:

Build Relationships During pandemic shutdowns, youth leaders had to find new ways of uilding community. This meant making phone calls, sending cards, praying for students via Zoom, and hosting small meetings in outdoor spaces. In many cases, ministry was more creative, personal and relational than it had been before the pandemic.

Megan Brown, a professor of Christian ministries at University of Northwestern, St. Paul, in Minnesota, recently interviewed youth pastors about the shifting ministry landscape amid the pandemic.

The general consensus was that relational connection will be the hallmark of successful youth ministries going forward.

Large-scale events have their place in youth ministry, but they can’t replace more personal engagement. ou are unlikely to know whether students are struggling emotionally if you don’t gain their trust by interacting in ways that are meaningful to them.

Just as you did early in the pandemic, think outside the walls of the church building. Collaborate on community projects, use a platform like Discord to encourage group interaction, plan a picnic at the park, and send handwritten notes to each student.

As a youth leader, you are in a unique position to bridge the gap between the faith community and the professional mental health community.

When students see you as a friend, advocate and mentor who cares about them personally, they will e more likely to confide in you.

Talk About It Interacting with students in a variety of contexts provides opportunities not only to speak into their lives but also to hear about what they’re thinking and feeling.

Use your platform to destigmatize mental health issues. When you regularly talk about mental health, students will be more comfortable coming to you with their own struggles. ou can then connect them with the help they need.

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Even if you feel ill-equipped to address mental health issues specifically, you can talk a out emotions. Point out the range of emotions people in Scripture experienced. Where the text is silent on this point, ask students what they think characters in the stories might have felt. Open up about times when you were frightened, jealous, insecure, or depressed.

Use emotion-based language to acknowledge what students are expressing and invite them to share how they’re feeling. For example, you might say, “I can see you’re disappointed about not making the soccer team. Do you want to talk about it?”

Normalizing such exchanges can open the door for future discussions if a mental health issue arises.

Use emotionbased language to acknowledge what students are expressing.

Intervene Many young people with mental health issues never receive professional care. As a youth leader, you can guide students who are struggling toward the help they need.

If you think a student is depressed or experiencing another mental health problem, let him or her know you want to help. Be clear that this might involve talking with the student’s parents.

Some young people don’t want parents to know about their struggles. Consider their reasons for this. Fear of embarrassment or judgment is a common concern. Acknowledge their feelings, but also emphasize that parental knowledge can open the door to more resources.

Don’t attempt to provide mental health counseling yourself. Recognize the value of physicians, psychologists, counselors and medication. Work with your church’s pastor to identify Christian counselors or other mental health professionals to whom you can refer families.

When ministry leaders collaborate with mental health professionals, outcomes for those in treatment are far better. Support students who are going

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through counseling. Visit them and their families. Send notes to let them know you’re praying for them.

Lead by Example When young people see you caring for your mental health, it will make a positive impression on them. Set boundaries, take time off, manage your emotions, and seek counseling when you need it.

Good leaders know they can’t handle all of life’s challenges on their own. They rely on the skills, expertise and support of others. Ask yourself these questions: • To whom can I turn for help when I am struggling emotionally?

• Do I have a supportive network of Christian friends and mentors? If so, am I utilizing it as I should? If not, what can I do to develop one?

• How can I let go of the unrealistic expectations I put on myself?

In what ways might I enefit from counseling After more than two years of leading through crises, many pastors are feeling stressed and exhausted. Evaluate what you need to do to care for yourself. It could be simply scheduling some time off or taking up a ho y. owever, if you need professional help, don’t be afraid to reach out to a Christian counselor or psychiatrist.

Jesus said, “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full” (John 10:10). We serve a God who wants people of all ages to experience wholeness in every area of life, including their mental health.

KRISTA KIRK, Ph.D., is a licensed counselor and a faculty member at Liberty University in Lynchburg, Virginia.

RECLAIM HIS PROMISES

A Nehemiah Study Journal

Do you ever open your Bible and feel like you don’t know where to start?

You’re not alone!

Reclaim His Promises makes it simple to unpack and apply the truths found in the story of Nehemiah. As you read each passage, you’ll explore its context and reflect on what God is saying.

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Find Reclaim His Promises at

MyHealthyChurch.com/Reclaim

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

Questions That Hit the Mark Leading meaningful small group discussions

By COURTNEY WONG DAVIS

H

ave you ever looked around in the middle of a small group meeting and wondered where the discussion went off the rails Maybe no one was participating in a meaningful way. Perhaps one person was dominating the conversation, keeping everyone else from contributing. Or maybe you just had a vague sense that the exchange was not as interesting, relevant, or productive as it should be.

It happens more often than we’d like to admit. But excellent conversations are worth pursuing.

My co-authors and I conducted a survey for our book, eading mall ups T at T i e. Interviews with 100 pastors, 150 small group leaders, and 800 of their small group members revealed that high-quality group discussions have a positive effect on mem ers’ spiritual health.

In the healthiest groups, members contributed equally to discussion and talked among themselves, rather than speaking solely to the leader.

Discussion quality also predicts the long-term success of groups.

Our research showed groups tend to facilitate spiritual growth early in their life cycles and plateau over time. However, high-quality discussions can help prevent that stagnation.

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Here are three ways to improve the quality of your group discussions: Ask Better Questions Questions can make or break small group conversations.

Great leaders ask questions that facilitate discussion rather than fishing for a specific answer. There are few things less engaging than responding to questions that have one “right” answer.

When members recognize there is only one answer to a question, they are less likely to participate. This is in part because people yield to one another.

If you want to keep your discussions lively, ask open-ended questions — but not too open-ended.

No one wants to be the know-it-all who squelches further discussion by piping up with the correct answer. Furthermore, no one wants the embarrassment of blurting out the wrong answer. Group members will hold back if they are afraid of looking arrogant or foolish.

Similarly, groups die a slow death when leaders ask questions that have too many response options, leading to long-winded stories or irrelevant contributions. Over time, group members will disengage, participation and attendance will dwindle, and the autopsy report will determine the cause of death as poor discussion facilitation.

If you want to keep your discussions lively, ask open-ended questions — but not too open-ended.

Questions requiring only a “yes,” “no,” or similarly short answer limit opportunities for discussion.

On the other hand, questions that are too openended lead to uncertainty about where the conversation is heading and what kinds of contributions

are pertinent. The result is often awkward silence or unproductive responses.

Consider which of the following questions would be best for starting a discussion in a group setting: • Did you have a good week?

• What was your week like?

• What has been the best part of your week so far?

If you chose the third option, you’re right. This question appropriately directs group members to focus their responses without limiting the possibilities to one-word, impersonal answers.

The first question will likely yield disengaged head nods, while the second could bog down your gathering with long, boring stories. The third will probably generate brief, interesting, and personal highlights group members can acknowledge and celebrate.

As you develop questions for your discussions, remember this principle: What you ask and how you ask will communicate what you know and how much you care.

When you anticipate the kinds of responses your questions may provoke, you’ll choose better questions that lead to more fruitful discussions. The result will be a discussion that is more conducive to spiritual growth.

Move Discussions Strategically The order in which leaders ask questions is also important.

Imagine starting a group discussion by asking, “When in your life have you felt most distant from God?” Such a question can be challenging no matter when you ask it, but beginning a meeting this way requires group members to go too deep, too quickly.

On the other hand, staying on the surface for two hours is also problematic.

What’s the solution? Many educators use Bloom’s taxonomy: remember, understand, apply, analyze, evaluate and create. The idea is to move from simple concepts to more complex interaction with the material.

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Simply put, group members can’t understand or apply what they don’t recall. Start by reviewing a passage. Then move to understanding and applying the text.

Application for daily living is vital, but don’t stop there. The Bible is ultimately the story of God and His plan of salvation.

With that in mind, great group leaders ask questions and facilitate theological discussions that inspire members to grow as disciples of Jesus and reach their world for Christ.

Leaders can help members learn to analyze texts, compare them to other passages of Scripture, place them on a timeline of salvation history, and respond to them in gospel-centered ways. ffective leaders meet group mem ers where they are and lead them through a learning and growing process. They ask questions and explore topics in a strategic manner first laying, and then building on, a foundation of Bible knowledge.

chiming in simply because of their positions in the room.

Conversely, quieter members who are not sitting front and center may seldom receive those cues to participate.

Consider sitting next to talkative members rather than across from them, making it more difficult for them to make eye contact with you and secure permission to speak. Sit across from quieter members, recognizing that when you look across the room for responses, you’re more likely to lock eyes with them and nonverbally invite them to contribute to the discussion.

While there are many ways to facilitate better group discussions, always keep the group’s purpose in view. Like the apostle Peter, we want people to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). That goal should drive every discussion and meeting.

As you lead robust, purpose-driven discussions, you’ll play a meaningful role in helping group members experience Christian community and grow in spiritual maturity.

ffective leaders meet group members where they are and lead them through a learning and growing process.

Watch Nonverbal Cues Almost as important as the questions you ask and the order in which you present them are the contexts in which you pose them.

Did you know where people sit can limit their contributions to group discussions?

One way leaders signal turn-taking is through eye contact. Whether you realize it or not, you probably acknowledge a group member’s readiness to speak by looking directly at him or her. Consequently, seating arrangements in uence which mem ers most often receive these nonverbal cues.

This can create inequities in group conversations or deepen e isting ones. ou might inadvertently encourage your most talkative members to keep

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Adapted m Leading Small Groups That Thrive: Five hifts to Take our Group to the e t Level by an T a t ig u tne a is and as n A ni Used it pe missi n COURTNEY WONG DAVIS, Ph.D., is associate professor of communication management at Azusa Pacific University in Azusa, California, and executive coach with Crossroads Consulting Group.

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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, including Stop Chasing Easy: Pursuing a Life That Counts Today … and for Eternity, available at stopchasingeasy.com.

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When Leadership Isn’t Easy

By STEPHEN BLANDINO

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he apostle Paul faced countless hardships in his leadership journey. At different times, he was shipwrecked, imprisoned, eaten, hungry and sleepless. et Paul never veered from his calling.

Paul’s unwavering commitment is evident in his letter to the church in Philippi, which he wrote from a oman prison. espite his incarceration, Paul talked a out things like gratitude, oy, opportunity, love and contentment.

As we lead through difficult times, we can glean wisdom from Paul’s perspective. This issue of Make It ount e plores 1 ways to make our leadership count, regardless of the circumstances.

1. Intentionally Grow. Paul instructed the Philippians to “keep on

2.

3.

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growing Philippians 1:9, LT . For Paul, growth wasn’t a one-time event ut rather a lifelong process. Leaders today must grow intentionally to make their greatest impact.

Think Big Picture. Paul looked eyond his circumstances and kept eternity in view. hen leaders lose perspective, they risk making shortsighted decisions with long-term ramifications.

See and Seize Opportunity. ven in prison, Paul shared the gospel with others. is e ample compels pastors and leaders today to find opportunities for ministry even in the toughest circumstances.

Patiently Persevere. Even though Paul’s leadership ourney was filled with hardship, he never quit. Leaders can persevere when they learn to maintain their pace and purpose.

Love Unconditionally. In Paul’s writings, he

makes it clear that we are ankrupt without love. Leading out of a spirit of love keeps our hearts and motives pure. It also makes a profound difference in the lives of those we lead.

6. Serve Humbly. Paul pointed to Jesus as the ultimate e ample of servant leadership. ot only did esus serve others, ut e also humly set aside the privileges of deity. hrist’s life is our template as we seek to ecome servant leaders today.

7. Focus on Your Mission. Paul’s goal was clear: to know hrist and make im known. That mission remained Paul’s focus no matter what he personally encountered. As ministers, the mission of the gospel must consume and compel us as well.

8. Build a Unified Team. Paul challenged the church in Philippi to settle disagreements and seek unity. e understood team unity is the key to moving the mission forward.

9. Model a Good Attitude. Though he was chained to a oman guard, Paul challenged the church to think positively. e understood the importance of having the right attitude, especially when leading through difficulties.

1 . Be Content. Leadership can e full of discontent, particularly when we compare ourselves with others. But Paul admonishes us to e content in all circumstances on the good days and when life is hard.

Leadership isn’t easy, ut the most important things in life rarely are. ather than pointing to an off-ramp, Paul equips us to make our leadership count today and for eternity.

As you read, discuss and apply these lessons with your team, make a collective commitment to do hard things for the glory of God and the good of others.

Paul shows us how, and his wisdom will inspire you to lead through difficulty.

These insights are adapted from my new ook, Stop Chasing Easy: Pursuing a Life That Counts Today … and for Eternity.

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WHEN LEADERSHIP ISN’T EASY

Intentionally Grow

Assess

hat intentional steps are you taking toward growth

Insights and Ideas

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he easy path rarely includes growth. After all, growth requires discipline, ut a life of ease looks for shortcuts. owever, if you want to make your leadership count, you must e willing to close the gap etween you and your God-inspired dreams. That can only happen when you intentionally grow.

The apostle Paul understood the importance of intentional growth. In Philippians 1:9, he said, “And this is my prayer: that your love may a ound more and more in knowledge and depth of insight. The New Living Translation says, “I pray that your love will over ow more and more, and that you will keep on growing in knowledge and understanding emphasis added .

For Paul, growth was a lifelong ourney, not a one-time event. To grow with intentionality in the face of challenging times, you need to do two things: 1. Cultivate a growth mindset. Growth egins with a mindset that is oriented toward learning and change. ome leaders are open to learn, ut they’re hesitant to make the necessary changes. thers are open to change, ut they rarely learn anything new.

Leaders need a mindset that includes a commitment to learn and a willingness to change.

This will equip them to respond appropriately to hardship and suffering. . . Lewis once said, “God allows us to e perience the low points of life in order to teach us lessons we could not learn in any other way.

The question is, do we have a growth mindset that will allow us to harvest those lessons 2. Create a growth plan. ome of the most profound growth can happen when we create a plan. A solid growth plan will answer four questions: • hat are my growth goals • ow will I reach my growth goals • ho will hold me accounta le for my growth • hen and how will I monitor my progress By answering each question in a specific and measura le way, you can lay out a plan that will lead to meaningful transformation.

Growth requires discipline, and discipline is its own form of difficulty. As the old saying goes, “ ou can live with the pain of discipline or the pain of regret.

Reflect and Discuss

1. hy is a growth mindset so important in leadership . ow has a growth mindset helped you navigate hardship and suffering . hat should your personal growth plan include

Apply

arve out some time to create or update your own personal growth plan. To help guide the process, answer the four growth questions a ove in the key areas of your life: spiritual, relational, emotional, professional, physical and financial.

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Think Big Picture

Team Review

hat progress did you make on creating your personal growth plan

Assess

hat does it mean to have a ig-picture perspective

Insights and Ideas

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painting in an art museum may consist of hundreds or thousands of individual rushstrokes. Together, these small applications of paint form a cohesive image. ven though a painting comes together one stroke at a time, artists work with the ig picture in mind.

The apostle Paul understood the importance of ig-picture thinking. uring his imprisonment, he discovered that others were preaching the gospel with impure motives. ather than focusing on the reality of those painful rushstrokes, however, Paul adopted a ig-picture mindset when he wrote, “But what does it matter The important thing is that in every way, whether from false motives or true, hrist is preached. And ecause of this I re oice Philippians 1:1 .

It’s difficult to make sense of the ig picture much less re oice in it when a few rushstrokes of life seem completely out of place. e need to do two things to gain a ig-picture perspective: 1. View problems correctly. hen multiple pro lems arise in a leader’s life or ministry, it’s easy to view those pro lems as limitless. In other words, we let the pain in the painting of our ministries define the entire canvas. hoose to see pro lems instead as momentary set acks that mark a small part of your life and ministry. on’t surrender to the difficulties. The painting is still in progress.

2. See possibilities fully. Big-picture thinking requires us to dream eyond the edges of what we currently see. Ask God to help you see new possi ilities for ministry and impact.

God doesn’t waste a single rushstroke in a leader’s life. ven the ones that come a out ecause of our ad decisions or painful pro lems can ecome something eautiful in is skillful hands.

The Lord is creating a masterpiece that will come into focus when you view it with a ig-picture perspective.

Reflect and Discuss

1. hy is it so hard to keep your eye on the ig picture when pro lems invade your ministry . ow do you need to shift your perspective of pro lems . hat possi ilities can you imagine eyond the edges of what is visi le right now

Apply

Take some time to put your pro lems in perspective. ne way to do this is y creating a gratitude list. By focusing on your lessings rather than your pro lems, you’ll gain fresh perspective. Then you’ll e in a etter frame of mind to work toward solutions.

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See and Seize Opportunity

Team Review

ow did creating a gratitude list reshape the perspective on your pro lems

Assess

ow do you typically respond to new opportunities

Insights and Ideas

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pportunity is everywhere even in prison. That was Paul’s perspective when he was chained to a oman guard.

In Philippians 1:1 1 , Paul wrote, “ ow I want you to know, rothers and sisters, that what has happened to me has actually served to advance the gospel. As a result, it has ecome clear throughout the whole palace guard and to everyone else that I am in chains for hrist. And ecause of my chains, most of the rothers and sisters have ecome confident in the Lord and dare all the more to proclaim the gospel without fear.

Most people in Paul’s situation would have focused on one thing: getting out of prison. Paul took a different approach. e made his leadership count y seeing and sei ing the opportunity to share the gospel right where he was.

Author al r an once wrote, “ nce we accept the fact that life is hard, we egin to grow. e egin to understand that every pro lem is also an opportunity. It is then that we dig down and discover what we’re made of. e egin to accept the challenges of life. Instead of letting our hardships defeat us, we welcome them as a test of character. e use them as a means of rising to the occasion. ere are two ways to see and sei e opportunity: 1. Search for the gold in every problem. Look for ways to leverage your situation, turning pro lems into possi ilities.

That’s what hick-fil-A founder Truett athy did.

“The history of hick-fil-A, in fact, is a series of une pected opportunities, athy once said. “ hen we responded to them, we often found ourselves richly lessed. The hick-fil-A hicken andwich itself was orn in the wake of an une pected opportunity. hen one of my first two restaurants urned to the ground, I found myself with time on my hands and the availa ility to develop a new recipe. hatever circumstances you’re facing, ask God to guide you toward new doors of opportunity.

2. Act with courage in the face of fear. hen you’re staring opportunity in the face and e periencing the fear accompanying it the need for courage ecomes real. That’s the time to act and lead. You can’t just see the opportunity you must also courageously seize it.

Reflect and Discuss 1. . .

hat opportunity have you seen in the past ut failed to sei e hat opportunity is hidden in the pro lems or challenges you’re facing right now hat would it look like to sei e that opportunity

Apply

Pick any challenge you’re facing right now. ork together as a team to search for the gold hidden within that pro lem. Then put together a plan to sei e the opportunity to advance the work and ministry to which God has called you.

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Patiently Persevere

Team Review

hat progress have you made to act on a new opportunity

Assess

hen is it hardest for you to persevere

Insights and Ideas

P

atience and perseverance are not popular words. But leaders who make a lasting difference when things aren’t easy understand the importance and power of endurance.

The apostle Paul highlighted this truth when he wrote, “ hatever happens, conduct yourselves in a manner worthy of the gospel of hrist. Then, whether I come and see you or only hear a out you in my a sence, I will know that you stand firm in the one pirit, striving together as one for the faith of the gospel without eing frightened in any way y those who oppose you Philippians 1: .

Paul encouraged these elievers to keep going and to keep the faith. The ourney was hard, and it might have een tempting for them to quit. et Paul reminded the Philippians of what matters most: serving esus and pointing others to is truth.

Persevering as leaders requires a com ination of two ingredients: 1. Pace. In a marathon, it’s not uncommon for runners to consider dropping out somewhere around the 1-mile mark. Pace is all a out what you do efore you hit that mental and physical wall. ou have to focus on your should-do pace, not your could-do pace. our could-do pace is how fast you can ultimately run. our should-do pace is slightly slower and gives you the appropriate reserves to finish the race. imilarly, ministry leaders have to em race a healthy pace that allows them to keep going and finish strong.

2. Purpose. Purpose is the why ehind the what. It’s the reason you signed up for the marathon. It’s your motivation for ministry. Focusing on your purpose inspires you to keep putting one foot in front of the other. hen leaders feel like quitting, they have to remind themselves of their why.

By practicing pace and purpose, you’ll e prepared when you hit the metaphorical 1-mile mark. It inevita ly happens when you’re doing something worthwhile. Pace will give you the energy to keep going, and purpose will give you the reason to keep going.

Reflect and Discuss 1. . .

hen have you had to persevere as a leader, and what lessons did you learn during that season hat is a healthy pace for a leader in ministry hat is the purpose that keeps you going hen have you had to lean on that purpose

Apply

Assess your current pace as a leader. hat changes do you need to make to ensure you’re a le to finish the race reate a plan to make these changes, and then share them with a friend who can hold you accounta le. In addition, remind yourself of your purpose. ou might even spend some time in prayer thanking God for entrusting you with is call.

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Love Unconditionally

Team Review

hat changes have you made to your pace so you can finish the ministry race strong

Assess

ow should love shape your leadership

Insights and Ideas

L

ove is an essential part of the hristian life. The apostle Paul put love at the top of his character qualities when he wrote to the elievers in Philippi: “Therefore if you have any encouragement from eing united with hrist, if any comfort from his love, if any common sharing in the pirit, if any tenderness and compassion, then make my oy complete y eing like-minded, having the same love, eing one in spirit and of one mind Philippians :1 .

Paul understood that love is essential for ministry. And while loving people isn’t always easy, the leaders who make the greatest impact learn to love well. Perhaps that’s why Paul wedged the words of 1 orinthians 1 etween his introduction of spiritual gifts and their operation in the hurch. e understood that without love, we are spiritually ankrupt, and our gifts will lose their purpose and power.

A closer look at 1 orinthians 1 makes it clear that love matters in three scenarios: 1. No matter what I say. Paul said, “If I speak in the tongues of men or of angels, ut do not have love, I am only a resounding gong or a clanging cym al verse 1 . A leader may communicate skillfully or even speak in tongues. But unless a demonstration of hrist’s love accompanies the message, it is unlikely to change hearts and minds.

2. No matter what I have. Paul goes on to say, “If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, ut do not have love, I am nothing verse . Gifts are wonderful, ut love for esus and others should always e the motive for ministry.

3. No matter what I do. Paul then says, “If I give all I possess to the poor and give over my ody to hardship that I may oast, ut do not have love, I gain nothing verse . It’s unfortunate that some people perform loving acts without actual love. In other words, they do the right things in the wrong spirit.

All ministry and leadership should ow from our love for God and people. Both esus and Paul modeled and taught this truth.

Reflect and Discuss

1. ho is one of the most loving leaders you know . ow does love come through in his or her leadership . Practically speaking, how should love shape what leaders say, have and do

Apply

n a scale from 1 to 1 , how loving are you as a leader change to lead in a more loving manner

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hat are three things you can do or

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WHEN LEADERSHIP ISN’T EASY

Serve Humbly

Team Review

hat are you doing to ecome a more loving leader

Assess

ow would you define a servant leader

Insights and Ideas

J

esus was the ultimate e ample of a servant leader, and at the core of is leadership was a spirit of humility. e see this throughout the Gospels as e hum ly served others.

Paul further highlights esus’ humility and challenges hristians to em race it in his letter to the church in Philippi. From Philippians : , we discover three qualities of a leader who is a hum le servant: 1. Humble servants guard their motives. Paul egins y saying, “ o nothing out of selfish am ition or vain conceit Philippians : . e’s dealing with the motives that drive our attitudes and actions. Leaders can say and do all the right things, ut if their motives are wrong, they’re doing nothing more than manipulating people for personal gain.

2. Humble servants value others. e t, Paul says, “ ather, in humility value others a ove yourselves, not looking to your own interests ut each of you to the interests of the others Philippians : . Paul makes it clear that hum le servant leaders value others and add value to others. ervant leaders lead y serving, which means they focus on others.

3. Humble servants leverage power for the good of others. ome leaders a use their power, ut esus demonstrated a different way of leading.

Philippians : says, “In your relationships with one another, have the same mindset as hrist esus: ho, eing in very nature God, did not consider equality with God something to e used to his own advantage rather, he made himself nothing y taking the very nature of a servant, eing made in human likeness. And eing found in appearance as a man, he hum led himself y ecoming o edient to death even death on a cross esus didn’t use is position or power for is own advantage. Instead, e leveraged it for the good of others.

Author ohn ickson provides a powerful challenge to leaders when he descri es humility as “the no le choice to forgo your status, deploy your resources or use your in uence for the good of others efore yourself. ickson went on to say, “The hum le person is marked y a willingness to hold power in service of others.

Leading this way isn’t easy, ut it’s how we make our leadership count.

Reflect and Discuss

1. hy do leaders often struggle to model humility . hat practical steps can you take to guard the motives of your heart . ow can you leverage your position, power and authority to serve others more effectively

Apply

Pride is a serious issue of the heart. Ask God to show you how pride is impacting your life and leadership, and what is needed to practice a spirit of humility.

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Focus on Your Mission

Team Review

ow have you een challenged to lead hum ly in the past week

Assess

hy is it so easy for ministers to lose focus on our mission

Insights and Ideas

T

oday’s world is filled with distractions, from te t messages to social media de ates. In fact, it’s hard for most people to go more than a few minutes without glancing at an electronic device. The never-ending stream of disruptions and interruptions can e e hausting, and it can quickly take our eyes off our God-given mission. ather than letting the distractions sidetrack us, we need to focus on what matters most.

The apostle Paul defined his mission in Philippians :1 1 when he said, “ ot that I have already o tained all this, or have already arrived at my goal, ut I press on to take hold of that for which hrist esus took hold of me. Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is ehind and straining toward what is ahead, I press on toward the goal to win the pri e for which God has called me heavenward in hrist esus.

The mission of knowing hrist and making im known was Paul’s priority. eading this passage in its full conte t, it ecomes clear Paul wouldn’t let anything eclipse this mission not even his heritage, accomplishments or reputation. Paul understood his calling, and he made that his singular focus. ere are three ways to stay focused on what matters most: 1. Clarify your mission. Focus egins with crystal clarity a out your mission. If there is confusion, you’ll slowly drift toward am iguity and distraction. hen you do the hard work of finding focus, you’ll e etter equipped to maintain it.

2. Align your team. nce your mission is clear, help prevent sideways energy y aligning your team mem ers and their goals with the mission. It may require hard conversations and difficult decisions, ut alignment is critical to forward momentum.

3. Create your boundaries. To remain focused, you need to take charge of your time. ne key in effective time management is the esta lishment of healthy oundaries. etermine what is on-mission and what is not. Boundaries keep you from drifting into distractions and interruptions.

Reflect and Discuss

1. n a scale from 1 to 1 , how clear is your ministry’s mission . hat steps would help etter align your team with your mission . hat are three practical things you could do to guard against distractions

Apply

o an assessment of how you’re using your time. Identify the high-return priorities that align with your mission. Then create a list of things to stop and things to delegate. Make the necessary ad ustments so you can allocate as much time as possi le to your mission-aligned priorities.

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Build a Unified Team

Team Review

hat changes did you make to etter align your time with your mission and priorities

Assess

ow would you descri e a unified team

Insights and Ideas

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ithin his letter to the Philippians, Paul addressed the issue of disunity in the congregation. In Philippians : , Paul wrote, “I plead with uodia and I plead with yntyche to e of the same mind in the Lord. es, and I ask you, my true companion, help these women since they have contended at my side in the cause of the gospel, along with lement and the rest of my co-workers, whose names are in the ook of life.

Leaders who make a long-term difference understand the power of unity, especially in uilding an effective team. But gaining and maintaining unity isn’t easy. For unity to ecome fully em edded in a team’s culture, mem ers must em race its purpose, source and impact.

1. The purpose of unity is mission. hy would Paul address disunity from ehind prison ars Because Paul understood that when disunity takes root in our hearts or our homes, churches or organi ations , the mission suffers, and the collateral damage is always relationships.

Paul challenged uodia and yntyche to protect unity for the sake of the greater mission. e asked them to erase the territorial lines and settle their differences. esus prayed for is followers to e united and connected our unity with is mission. In fact, esus said hristian unity demonstrates to the world the truth of the gospel’s claims ohn 1 : .

2. The source of unity is humility. Pride causes disunity. Prideful people elieve they are always right and insist on always getting their way. But wise leaders know people are more important than opinions, and that doing right is more important than being right. Living this truth requires a posture of humility that puts others efore ourselves.

3. The impact of unity is multiplication. The arly hurch’s unity had a multiplying effect on its mission. Acts : says, “All the elievers were one in heart and mind. o one claimed that any of their possessions was their own, ut they shared everything they had. nity wasn’t limited to a small group of people. All the elievers were unified, which allowed them to serve others in the most e traordinary ways. In fact, they were so generous that there were “no needy persons among them verses .

Reflect and Discuss

1. hich of the three truths a out unity most challenges you . ow can our team ecome more united . hat can we do to cultivate unity within our congregation

hy

Apply

nity doesn’t happen accidentally. ork together as a team to resolve any con icts, and prayerfully commit to ecoming more unified in heart, mind and mission.

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Model a Good Attitude

Team Review

hat progress have you made toward ecoming a more unified team

Assess

hat difference does attitude make among leaders and team mem ers

Insights and Ideas

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he apostle Paul had every reason to have a ad attitude. e was in prison. thers were preaching the gospel with impure motives. There was disunity in the church at Philippi. In spite of all these things, Paul modeled a good attitude and encouraged the Philippians to do the same.

Paul wrote, “Finally, rothers and sisters, whatever is true, whatever is no le, whatever is right, whatever is pure, whatever is lovely, whatever is admira le if anything is e cellent or praiseworthy think a out such things. hatever you have learned or received or heard from me, or seen in me put it into practice. And the God of peace will e with you Philippians : 9 .

Attitude isn’t a one-time moment of victory. It’s a daily pattern of thinking that translates into a daily pattern of living. The rest of your life starts with today’s thinking.

Author hip Ingram compares our thinking to a train: • The engine of the train is our thinking.

• The thinking engine pulls three cars ehind it: our emotions, ehaviors, and consequences.

In other words, thoughts in uence our emotions, which in turn in uence our ehaviors, which in turn produce consequences good or ad in our lives. hat should we think a out then According to Paul, we should focus on those things that are true, no le, right, pure, lovely, admira le, e cellent and praiseworthy. everal years ago, I visited an art museum in an iego. As I walked through the museum, I encountered stunning works of art, including depictions of esus and scenes from the Bi le. I soon found myself whispering prayers of gratitude to God. I was focusing my thoughts on something lovely and admira le, and the attention of my heart turned to the Lord. ur thoughts have a profound impact on the course of our life. As the old saying goes, “ ow a thought, reap an action. ow an action, reap a ha it. ow a ha it, reap a character. ow a character, reap a destiny.

Author on Gordon says, “Being positive won’t guarantee you’ll succeed. But eing negative will guarantee you won’t.

Reflect and Discuss

1. ow have you found the thinking train to e true in your life . hat helps you maintain a positive attitude when life is hard . hich quality from Paul’s thinking list most challenges you

Apply

Attitude is a daily attle. evertheless, leaders must take responsi ility for how we think and the attitude we display. ltimately, attitude is a choice. Memori e Philippians : 9, spend some time renewing your mind each day, and put together a growth plan to improve.

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SMALL GROUP RESOURCES For Youth and Adults

Build communities that study the Bible and apply it to life together.

Dive deep with discussion focused on what the Bible says.

Enrich the lesson with thought-provoking videos.

Get people into the Word with personal devotions.

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MAKE IT COUNT

10

WHEN LEADERSHIP ISN’T EASY

Be Content

Team Review

hat steps have you taken to develop a more hristlike attitude

Assess

hy is contentment such a challenge for leaders today

Insights and Ideas

D

iscontentment is common in leadership. In fact, many leaders view contentment as nothing more than complacency. But healthy contentment actually helps us live in the tension etween satisfied and significant.

Paul said, “I have learned to e content whatever the circumstances. I know what it is to e in need, and I know what it is to have plenty. I have learned the secret of eing content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do all this through him who gives me strength Philippians :11 1 .

Paul understood two realities a out contentment that have great meaning for us today: 1. Christ is enough. The Amplified Bible captures this well: “ ot that I speak from any personal need, for I have learned to e content and self-sufficient through hrist, satisfied to the point where I am not distur ed or uneasy regardless of my circumstances verse 11 .

Paul was not distur ed y his circumstances ecause true contentment rings peace regardless of circumstances. hen times are ad, we need God. But we need God ust as much when times are good. If we don’t need God in the good times, we’ve ecome sufficient in ourselves. Put another way, if we don’t need God when times are good, we’ve turned our good into a god.

2. Christ’s enough is endless. hen you hear that “ hrist is enough, it’s easy to interpret “enough as “ ust enough or “ ust arely enough. But that’s not the picture Paul paints of hrist. In Philippians :19, Paul says, “My God will meet all your needs according to the riches of his glory in hrist esus.

The Greek word translated “meet means “to make full. hen you’re in a moment of uncertainty, you might feel deficient or lacking, ut God is over owing with glorious riches, and e is a le and willing to fill you with is a undance.

Like Paul, you can e content, trusting that hrist is more than enough. This doesn’t mean God will grant every wish, ut it does mean e will meet your needs and provide you with the resources to advance is mission.

Reflect and Discuss

1. In what area of leadership do you find it hardest to e content . hat does it mean to you for hrist to e enough . ow does knowing hrist has more than enough shape your view of contentment

Apply

pend some time praying together as a team. Focus on God’s lessings, thanking im for who e is and all e has done. Take a few minutes to rest in God’s presence, letting your heart ecome content in im.

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From Vice to Victory (Continued from Page 128)

I gave up drinking for a while after I married. Then, while stationed in Thailand, I lost 18 of my friends in a helicopter crash.

I would have been on board with them had my orders not changed at the last minute.

To cope with survivor guilt, I returned to the bottle.

Upon leaving the military, I transitioned to law enforcement. I enjoyed being a police officer and quickly worked my way up the ranks. I had served on the force for seven years when my career came to a crashing halt in a crack house.

spiracy to sell/possess. I accepted a plea bargain and served nearly three years in prison.

My wife divorced me. God never gave up on me, though. I attended prison chapel services and sensed the Holy Spirit stirring in my heart.

Following my release, I remarried and tried to rebuild my life. I returned to church, but I failed to surrender fully to God or seek help for my trauma and addiction. My old struggles soon resurfaced.

After a series of probation violations, I was facing the prospect

In desperation, I called out to God and offered what was left of my life to Him. During a sting operation, I realized something was amiss and tried to withdraw from a drug transaction. Suddenly, a suspect drew a gun and ordered me to smoke the drug to prove I wasn’t a police officer. Fearing for my life, I did as I was told. I left the house a crack addict.

Soon I was looking for drugs again — not to catch criminals but to satisfy my own cravings. One night, some dealers attacked me and broke my jaw.

I escaped in my car and crashed near a police station. After undergoing drug testing at the hospital, the secrets I had been keeping began to emerge.

I faced a host of drug-related crimes, including fraud and con-

of more prison time. Instead, the court ordered me to Teen Challenge. It was a place of hope and healing — exactly what I needed. I felt confident that the tools I gained there would help me succeed. Yet I abandoned those tools once I graduated from the program.

Before long, I returned to drugs and alcohol, my second marriage failed, and I became homeless. I was about as broken as anyone could be. In desperation, I called out to God and offered what was left of my life to Him. The Holy Spirit directed me to a small Assemblies of God church. I attended and again sensed the ministry call I had felt as a child. I didn’t know where to

begin. My life was a shambles.

God reminded me of those tools I left behind. I went to a homeless shelter and accepted the help that was available there.

A few months later, I reconciled with my wife. God set me free from addiction and healed my heart.

Six years after I left the streets, I enrolled in the Arizona Ministry Network’s school of ministry.

In 2019, I became an ordained Assemblies of God minister.

Today, I am a staff pastor at City Church Phoenix (AG). I minister to police officers and firefighters, veterans, parolees, and the homeless community. I also volunteer at our local Teen Challenge center. God has truly redeemed every part of my story for His glory.

In the quietness of prayer, sermon preparation, or devotional reading, I sometimes hear the echoes of that little boy trying to preach. A smile crosses my face as I remember that God is still at work.

CLEO LEWIS is outreach pastor at City Church Phoenix (AG).

Spring 2022

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T H I S I S M Y S T O RY

I am living proof of God’s persevering goodness.

From Vice to Victory

By CLEO LEWIS

I

n 1989, I was forced to use crack cocaine at gunpoint. The experience nearly destroyed me, leading me down a path of addiction, deception, criminal activity, incarceration, and homelessness. But

by God’s grace, those dark chapters of my life were not the end of my story.

My favorite verse is Philippians 1:6: “Being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.” I am living proof of God’s persevering goodness.

I grew up during the 1960s, amid civil rights marches and war protests. It was a confusing and frightening time for a Black child with a

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father deployed overseas. Faith was my refuge.

I accepted Christ at the age of 9 in a small church near Fort Riley, Kansas. My paternal and maternal grandfathers were both ministers, and I believed God had called me to follow in their footsteps. I sometimes practiced preaching by repeating their sermons to a “congregation” of young cousins.

After suffering a serious wound, my father returned from the Army and took a civilian job at a municipal water plant. I enjoyed spending time with my father and often accompanied him to work.

By the time I was 12, I could run the plant. My dad started leaving me in charge while he slipped out to drink at the local bars. When his boss discovered this, Dad lost his job.

It was the breaking point in my parents’ marriage. Mom took my sister and me and moved to Tucson, Arizona. I never heard from my father again, which left a huge void in my life.

After high school, I joined the Air Force. Leaving home triggered an overwhelming sense of loneliness. Like my father, I turned to alcohol to medicate my pain.

(Continued on Page 127)

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