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US Christian Leaders Ask Kirill to Speak out, ‘Reconsider’ Comments on Ukraine

Kirill
Russian Orthodox Patriarch Kirill serves the Christmas Mass in the Christ the Saviour Cathedral in Moscow, Russia, early Thursday, Jan. 7, 2021. Parishioners, wearing face masks to protect against coronavirus, observed social distancing guidelines as they attended the the Mass. Orthodox Christians celebrate Christmas on Jan. 7, in accordance with the Julian calendar. (AP Photo/Alexander Zemlianichenko)

WASHINGTON (RNS) — More than 100 U.S. Christian leaders, including the leaders of multiple denominations, sent a letter to the head of the Russian Orthodox Church on Friday (March 11) asking him to use his influence to help stop the invasion of Ukraine and “prayerfully reconsider the support you have given to this war.”

The letter was addressed to Patriarch Kirill of Moscow, head of the Russian Orthodox Church, who is known to have a close relationship with Russian President Vladimir Putin.

“With broken hearts, we are making an earnest plea that you use your voice and profound influence to call for an end to the hostilities and war in Ukraine and intervene with authorities in your nation to do so,” the letter read.

The letter appeared to reference Kirill’s widely criticized responses to the ongoing Russian invasion of Ukraine. His initial generalized call for peace at the outset of the attack was lambasted by leaders of the Ukrainian Orthodox Church based in Kyiv, with one cleric decrying it as the words of a “religious politician” and a tacit endorsement of Putin’s justifications for invasion.

Kirill’s rhetoric has escalated since then: He referred to Russia’s opponents in Ukraine as “evil forces” in a statement and argued in a recent sermon that the conflict was part of a larger battle against sin and pressure from Western nations to hold “gay parades.”

“We are in the season of Lent,” the letter from U.S. faith leaders read. “In that Lenten spirit, we ask you to prayerfully reconsider the support you have given to this war because of the horrendous human suffering it has unleashed.”

Signers of the letter include Bishop Teresa Jefferson-Snorton, President of Churches Uniting in Christ of board chair of the National Council of Churches; the Rev. Walter Kim, president of the National Association of Evangelicals; the Most Rev. Michael Curry, presiding bishop of the Episcopal Church; the Rev. Teresa Hord Owens, general minister and president, Christian Church (Disciples of Christ) in the US and Canada; Wesley Granberg-Michaelson, general secretary emeritus, Reformed Church in America; Sister Carol Zinn, president of the Leadership Conference of Women Religious; and Sister Donna Markham, president and CEO of Catholic Charities USA.

Granberg-Michaelson helped organize the letter with Jim Wallis, head of Georgetown University’s Center on Faith and Justice.

“There is not, and can never be, any ethical, religious or theological justification for Russia’s invasion of Ukraine,” Wallis said in a statement. “When bombs rain down on maternity wards and hospitals, as well as other innocent civilians, we should be utterly clear: this is the work of an immoral maniac who must be removed from power, and anyone who supports Putin is sanctioning murder.”

The letter is one of several efforts by faith leaders to pressure Kirill, whose church has often operated in tandem with the Russian government. Last week a group of Catholic bishops from Ireland, Scotland, England and Wales called on Kirill to help end the violence, and Romanian Orthodox priest Ioan Sauca, head of the World Council of Churches, similarly implored Kirill to speak with the Russian president.

“I write to Your Holiness as acting general secretary of the WCC but also as an Orthodox priest,” Sauca wrote in an open letter. “Please, raise up your voice and speak on behalf of the suffering brothers and sisters, most of whom are also faithful members of our Orthodox Church.”

Kirill responded to Sauca on Thursday by arguing that blame for the invasion lies not with Russia but “in the relationships between the West and Russia.” He insisted Western nations have attempted to “mentally remake Ukrainians and Russians living in Ukraine into enemies of Russia.”

At Baptist Ukraine Seminary: ‘State of Emergency Is Our New Normal’

Ukraine Seminary
As many as 400 refugees a day have arrived at Ukraine Baptist Theological Seminary seeking help. Screen capture from Vimeo via Baptist Press.

LVIV, Ukraine (BP) – With Russian air raids now just 100 miles northeast of Ukraine Baptist Theological Seminary in Lviv, president Yaroslav “Slavik” Pyzh is challenged to live in a state of emergency as the new normal.

The Southwestern Baptist Theological Seminary alumnus spoke with Baptist Press via Zoom March 11 while driving in Lviv, navigating checkpoints and heavy traffic as the war zone expands into western Ukraine.

“For the last two weeks, we’ve been in a state of emergency. This state of emergency is our new normal,” Pyzh said. “Now we need to learn how to live in that state of emergency, but not kind of reacting to it, but responding to it.

“That’s the biggest shift in attitude, because you cannot handle long enough if you’re going to be living in a state of emergency reacting to it. We need to learn how to respond to it and start just living, because nobody is living. Everybody is reacting to what is happening.”

Ukraine Baptist Theological Seminary (UBTS), at its Lviv headquarters and other sites, has helped about 8,000 refugees flee the war zone since Russia invaded Ukraine Feb. 24, Pyzh said. About 70 staff members and volunteers are distributing food and clothing, providing beds and transportation, leading daily devotions and offering counseling, working nearly nonstop.

RELATED: Rick Warren Blasts U.S. Leadership for Buying Russian Oil—’We Are Funding a Murderer…Stop It Now’

“So we need to start eating. We need to start sleeping. We need to start resting. We need to start living. And I think this is, we have several things that do not allow you to live,” Pyzh said. “The first thing is you see the rest of the country being bombed, so you sort of, you have this shame feeling that you cannot live, you cannot enjoy life, because everyone else is crying and dying and everything else.

“But sadly, this reality is not going to end tomorrow. It’s not a matter of weeks. It’s a matter of months and maybe a year or so.”

Pyzh planned to meet with Southern Baptist Send Relief workers hours after his interview with Baptist Press to discuss humanitarian aid. While UBTS has been able to help many in need, he finds the magnitude of the need difficult to assess.

“The need is growing every day, with more advances, with more killing and destruction, the need is becoming greater and greater,” he said. “Even if war stops now, then we still will have needs” helping people resettle and return home. UBTS is expanding its outreach to distribute medicine, food, hygiene items and other necessities.

“We’re working together with Southern Baptists like Send Relief agency. So they are thinking about allocating some funds for us to purchase some of these needs in order to help people,” he said. “I’ll be having a meeting tonight, so we probably will buy like a truckload of food for children (and) first aid kits that are very needed for our soldiers and civilians.

“I’m glad that there is such a country as United States,” he said, thanking Southern Baptists in particular for their support. “If it were not for the United States, we would be having a real hard time here in Ukraine. We still need that miracle (for the war to end) and I still ask every single person I talk to to pray for a miracle, but I see that miracle unfolding every day.”

Amid the distress and danger, Pyzh has witnessed a hunger among refugees for relief and rest. UBTS responds with practical help and the Gospel.

RELATED: Russia-Ukraine War: Some Pastors Wonder About ‘End of Days’

“That is actually very effective,” he said. “Everyone is willing to listen. Everyone is willing to be prayed for. Under war, nobody is refusing” outreach, including daily devotions, counseling and prayer. “Everybody is happy to do that. Everyone is … looking for a glimpse of hope.”

Grove City College Caught in Crossfire of Evangelical CRT Battles

Grove City College
The Chapel on the quad at Grove City College in Pennsylvania. Photo courtesy of Grove City College

(RNS) — A small, conservative Christian college in Pennsylvania has become the latest battleground in the evangelical “woke war.”

Since 2020, concerns about “wokeness” — a term used for those aware of systemic racism and, recently, often connected to critical race theory — have pitted Christians against one another in the pews and in the classroom. Grove City College, nestled in the quiet borough of Grove City an hour north of Pittsburgh, Pennsylvania, has been a prime example.

On Feb. 16, the college’s board of trustees stated that it “categorically rejects Critical Race Theory and similar ‘critical’ schools of thought as antithetical to GCC’s mission and values.” This week, in response, a petition from Grove City alumni, parents and students asked the school not to inhibit discussions about race and racism on campus.

The board’s decision and the dissenting petition follow months of debate over whether Grove City College has succumbed to “mission-drift” from its traditional values.

The controversy began last fall, when a group of parents and alumni authored a petition raising concerns that critical race theory, an academic framework that sees racism as embedded in institutions and policies, was “threatening the academic and spiritual foundations that make the school distinctly Christian.”

The authors of the Nov. 10 petition, titled “Save GCC from CRT,” called the theory a “destructive and profoundly unbiblical worldview” that sees white people as “intrinsically racist” in a society that “favors Whites and oppresses Blacks and other minorities.” This, they said, undermines the Christian understanding that humans “equally share the image of God.”

RELATED: Woke war: How social justice and CRT became heresy for evangelicals

“What’s happening at Grove City is what’s happening within the conservative movement in America,” said John Fea, professor of American history at Messiah College in Mechanicsburg, Pennsylvania. Fea told Religion News Service that debates over wokeness and CRT are dividing theologically orthodox evangelicals into two camps: a “Trumpian” wing that sees CRT as antithetical to the gospel, and a “free inquiry” wing that believes CRT can be utilized as a tool for understanding racial justice.

Grove City College
The Chapel on the quad at Grove City College in Pennsylvania. Photo courtesy of Grove City College

At Grove City College, where just 6% of undergraduates are “multi-ethnic,” according to the website, the board reaffirmed its commitment to “free society, traditional values, and the common good” in its Feb. 16 rejection of critical race theory. The statement also introduced a new committee that will investigate allegations of mission-drift and identify remedial actions that have already taken place or ought to be implemented. Some of the school’s stakeholders, however, fear that the board’s statement could curb free thought on campus, as they made clear in a new petition published Tuesday evening (March 8).

“In discussions with faculty, we have become aware that some faculty may be limiting their course content to avoid allegations of teaching CRT,” the petition says. “We ask that the board make a strong commitment to academic freedom and not ban whole theories or perspectives.” As of Friday morning, the petition had 134 signatures.

Five Prayers for a Marriage Under Pressure

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This past year will forever stand out as a year like no other. Our lives have been turned upside down as our livelihood, schedules, and ways of connecting with others have been completely redefined. Yet, our external circumstances aren’t the only part of our lives that have been affected. For many of us, our relationships with those inside of our homes, primarily with our spouses, have been tested, challenged, and pressed unlike ever before. We have experienced marriage under pressure.

Living With Marriage Under Pressure

Maybe, if you’re anything like my husband and me, quarantine and the threat of illness have not been your only difficulties this year but have further complicated trials that you and your spouse were already enduring. Our own battle with draining finances, special needs, chronic illness, and increasing disability was difficult when life was “normal,” but loss of community, cancelled school, and job loss have only further intensified those trials. Not only has this year made us feel a keen sense of how little control we have, it’s added new temptations in our marriage relationship—tempting us to react in fear, lash out in stress, and turn against each other in the process.

And I’m sure we’re not alone.

If you find yourself in this place as well, let me encourage you to not lose hope. We serve a God who is Redeemer for the broken (Eph. 1:7), Healer for the wounded (Psalm 147:3), Provider for the needy (Luke 12:31), Sustainer for the weary (Psalm 55:4), and Savior for the sinner (2 Cor. 5:21). As believers, we have direct access to him in prayer (Psalm 145:18). Though we have little control over our circumstances, we have access to the One who knows and controls all things—and he beckons us to bring our requests to him (Philippians 4:6-7).

Regardless of the difficulties that you’re facing in life or the pressures mounting up against your marriage, you have your heavenly Father’s ear, and he promises to draw near and provide what you need as you draw near to him in faith (Hebrews 11:6).

Five Prayers for a Marriage Under Pressure That’s Dependent on Christ

Trust for a Marriage Under Pressure

If you and your spouse are weighed down by the heaviness of life and battling discouragement:

Lord, thank you that nothing in my life is hopeless because you laid down your life for me, offering forgiveness, freedom, and eternity with you. You see my suffering and know the hidden places of my heart and marriage that need to be renewed, healed, and redeemed. Help me trust that you have purposes beyond what I can see and that nothing is impossible for you. Teach me to lay down what I think is best and submit my desires for my marriage to you. Thank you for your grace and forgiveness when I live in fear instead of faith. Open my eyes to the truth of your word, and chisel what you must to reveal more of your image within me. Amen.

Unity for a Marriage Under Pressure

If you and your spouse are turning against each other in response to your difficulties:

Lord Jesus, my heart is prone to wander, especially when times are difficult and painful, and the stresses of life seem to have no end. Search my heart, ground me in your truth, and give me clarity to see who my real enemy is. Help me take my eyes off of my husband/wife and bring my concerns, fears, and needs to you. Forgive me for blaming my spouse, fixating on how I think he/she needs to change, or ignoring the sin in my own life. Show me your truth and grow the fruit of your Spirit in me. By the strength of your Spirit, help me remember that my identity is found in you alone and not in my circumstances or in my spouse. But by your grace, align our hearts together with yours and with each other. Amen.

Growth for a Marriage Under Pressure

If you and your spouse are feeling the pain of loss and grief:

Heavenly Father, thank you that you give us permission to grieve over the trials that you have allowed into our lives. Help me to come to you like Job and the Psalmists, being honest about my heartache and trusting that you can handle my pain, questions, and wavering emotions. But help me not to get stuck there. Give me the strength and faith to grieve with hope and offer you a sacrifice of worship, trusting that you will draw near and give me the grace for what you’ve called me to. Protect our marriage as we learn to grieve alongside each other, and help us to grow together as we look to you in our sorrow. Amen.

Wisdom for a Marriage Under Pressure

If you and your spouse are experiencing fear as you face financial strain:

Lord, I desire to honor you in our finances, but if I’m honest, it’s easy to be anxious about what we need and fearful over what we might lose. Help us to enjoy and steward wisely what you have entrusted to us, but not put our hope in worldly wealth. Help us to communicate openly and graciously with each other about the financial challenges we face. Search my heart and show me where I am placing my hope. Show me also what it would look like to hope in you instead. By the power of your Spirit, teach both of our hearts to trust you completely. Amen.

Hope for a Marriage Under Pressure

If you and your spouse are feeling that your marriage is irreparable and the future is unclear:

Jesus, although I don’t understand why you have allowed these trials, thank you for promising that you will one day restore what is broken and redeem each loss, tear, grief, and sorrow. Jesus, I desire restoration now and I long for the restoration to come. Help me to trust you as I wait, and allow me to experience the greatest joy and blessing of coming to see and know you like never before. Though you don’t promise a perfect marriage now, please don’t allow these trials to destroy our marriage. Instead, may they change us to be more like you and to love, serve, and cherish each other, as a result. Thank you that one day I will be able to look back and see your faithfulness to carry us through these trials. In the meantime, please help us to walk stronger together, in the strength of Christ. Amen.

Brother and Sister, as much as we desire Christ-honoring marriages now, our hope is not found in perfect earthly relationships but in Christ alone. Therefore, regardless of the condition of our marriages right now, there is always hope for healing and redemption—whether it be in this life or the one to come. While we should strive, in the Lord’s strength, to honor him and love our spouses well, we must ultimately place our hope in the perfect, eternal marriage that is to come: Jesus Christ and his Bride, the Church. Until then, may we persevere in prayer for trust, unity, growth, wisdom, and hope to bear fruit within our hearts and marriages as we fix our eyes on Jesus.

This article a out prayers for marriage under pressure originally appeared here.

5 Ways Strategic Ministry Leaders Think Differently

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Since writing Simple Church with my mentor and former boss Thom Rainer, I have enjoyed countless conversations with ministry leaders about strategy and strategic thinking. While some ministry leaders view spiritual leadership in opposition to strategic leadership, I am thankful that many don’t embrace the false dichotomy. Ministry leaders can be both spiritual and strategic. It is always ironic to me that some who bash systems within a local church insist their systematic theology text book is their favorite book from seminary. Systems and strategy can be very spiritual. God created the world in a wise and orderly fashion and uses systems to sustain life (solar system, circulatory system, etc.).

I have learned though, since writing Simple Church, that there is a massive difference between having a strategy and thinking strategically. Both are important. But it is possible to implement a ministry strategy and fail to think strategically over the long-haul.

As I have thought about recent conversations with ministry leaders who I believe think strategically, here are five ways I find them thinking differently.

1. They Ask, “Can I Set the Example?”

Strategic leaders evaluate their church strategy, programming, and emphasis through the lens of “Can I do all I will ask the people I serve to do?” or “can I say Follow me as I follow Christ?” If they are going to invite people to be in a group, they want to be able to talk about their group. If they are going to ask people to serve, they want to serve first.

In churches that are over-programmed and under-discipled, church leaders have a difficult time doing all that they ask people in the church to do. Because they are inviting the people into too many things. They promote and resource programs they don’t attend and events they don’t understand. When a church has a simple process for disciple-making, church leaders can more readily say, “Come with me,” as opposed to “This would be good for you.”

2. They Think Process Over Programs.

Church leaders who think strategically don’t view church programs in isolation from the overall discipleship process. Instead, they see how each program fits and interacts with all the others. In other words, they are more focused on the whole discipleship process than one program within.

Historians have compared the impact of John Wesley and George Whitefield and many believe that though Whitefield was known as the superior orator, it was Wesley who built a movement (Methodism). Wesley cared about more than the preaching event; he moved people to groups where faith would be nurtured and he mobilized people to care for their local communities. He thought process over programs.

3. They Care About the “How” Not Only the “What.”

Imagine two ministry leaders who are going to invite people to sign up for a group at the end of a message. The strategic leader is the one who spends ample time and energy focused on how someone is going to sign up and how the person is going to be cared for, and not only what is being said about groups. The strategic leader asks question of the team such as, “How will people sign-up? Is it clear and simple?” What happens when the person gets to the webpage?” “Who will follow-up with each person and in what time-frame?”

Question: Is Your Church a Globally-Minded Church?

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In my model of a healthy church, I argue that a healthy church is committed to going to the nations. The Great Commission (Matt 28:18-20) demands such a commitment. Today, use these questions to ask if your church has willingly accepted that mandate.

  1. Do the members of your church recognize that global missions is a commitment of the congregation? That is, do the leaders not only cast such a vision, but also help others buy into that vision, too? If the members don’t know this commitment, the commitment is probably not that strong.
  2. Do your budget and your church’s giving reflect a commitment to global missions? Giving is sometimes the easiest way to support missions, but it is still a necessary way to help others reach the nations. A church who consumes their budget on themselves is likely only inwardly focused.
  3. Does your church schedule ongoing and/or at least annual events to emphasize missions—and are they committed to securing participation? It’s not enough simply to put an event on the church calendar; globally-minded churches work hard to encourage members to participate.
  4. Do your church leaders continually “call out the called” to go overseas? The strongest globally-minded churches have senior leaders whose hearts beat for the nations—and who regularly challenge their best to consider God’s call to the world. They rejoice at sending members rather than regret their loss.
  5. Do missionaries speak regularly at your church? One of the best ways to promote missions is to get to know believers who are giving their lives for this work. Somehow, knowing a name, seeing a face, and hearing a story can dramatically turn our hearts outwardly to the nations.
  6. Does your church (corporately or in small groups) pray for missionaries by name? I say “by name” because a generic burden (“Lord, please bless the missionaries”) is often not really a burden at all. Real burdens have names, faces, and places.
  7. Has your church adopted an unreached people group to pray for and seek to reach? Every globally-minded church may not have taken this step yet, but it does reflect a heart commitment to make a difference. Loving and praying for a UPG can change a church’s perspective toward the world.
  8. Does your church have missions education for your preschoolers, children, and students in addition to adults? I realize this type of education has changed over the years, but globally-minded churches make sure next generations know the needs of the world. They teach missions from childhood.
  9. Does your church know about, pray for, and seek to reach the nations around them? God has brought the world to us—in some cases, bringing people here who would have little opportunity to hear the gospel in their home country. Globally-minded churches are willing to cross the street to reach others even as they cross the ocean to do the same.
  10. Does your church provide opportunities for members to take mission trips? COVID has, of course, limited these options, but strong churches are already thinking about next steps when travel is a possibility again.

How about your church? Is it globally-minded? 

This article about global missions originally appeared here and is used by permission. 

How to Respond When Prayers Go Unanswered

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You don’t want to ask me to pray for your marriage. I’m no stranger to when prayers go unanswered. In 2017, I prayed weekly for three couples. The first one divorced at the beginning of the year, the second one a few months ago, and the third a few weeks ago. Three marriages, 52 weeks of prayer, three divorces.

I still love the individuals, but my heart grieves for the end of their marriages. It doesn’t matter if you know them or not—their names and situations are not important to this post. God knows all the details. Their marriages included infidelity, abuse, deceit and more. God hates divorce but loves the people (Malachi 2:16).

But that’s not the point of this post. I’m not here to argue marriage and divorce or God’s view of their situations and decisions. Instead, I’m here to ask (and partially answer) the question, “Why didn’t God answer my prayers?”

16,800,000 Google Fans Can’t Be Wrong

Apparently, I’m not the first person to ask this question. In fact, 16,800,000 other people have addressed this question in some form or fashion.

As you can see, it’s quite common for people to cry out to God about unanswered prayers.

Sometimes I thank God for them. Garth Brooks thanks God for them. If God answered all my prayers the way I wanted Him to answer them:

  • I’d be married to someone other than Kristen.
  • We wouldn’t have four boys we love so much.
  • We wouldn’t be in Texas and I wouldn’t be on staff at Watermark—that would stink!
  • I wouldn’t be a graduate of Wake Forest University.
  • I wouldn’t be weak or struggle. This would lead to an independence I don’t want or need. Rather, when I’m weak, then I’m strong (2 Corinthians 12:10).

I have many reasons to thank God for unanswered prayers. But, those unanswered prayers don’t make life easier for us.

How to Best Respond When Prayers Go Unanswered?

If I’m honest I wonder why God won’t answer my prayers for something that should be a good thing. Why wouldn’t God keep these three couples together? How is that possibly a good result? Why did I seemingly waste prayers for one full year on these couples? Did God hear my prayers? Does He care for their marriages? How can I thank God for those unanswered prayers?

I’m discouraged and need answers for myself as much as for anyone else. I can’t fully answer the question of why God didn’t answer my prayers in the way I wanted Him to, but I will share with you some things I’ve learned along the way when prayers go unanswered.

9 Reminders When Prayers Go Unanswered

1. God is still God, whether He answers my prayers the way I want Him to or not. Jesus Christ is the same yesterday and today and forever (Hebrews 13:8). My trust in Him and understanding of Him cannot be dependent on how my prayers turn out.

2. He’s worthy of my trust and devotion (Proverbs 3:5-6). It’s a verse many of us have memorized, and there’s a reason for it. This verse reminds me that I can’t lean on my own understanding of situations.

3. God ALWAYS answers prayers. He just might not answer them in the way I want Him to answer them. I need to redefine what I mean by “unanswered prayers.”

7 Ways to Skip Sunday Announcements

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Ministry leaders think that if they just get their event or program “promoted from the stage” via sunday announcements people will flood into it. Church communications people are peppered with requests all the time from people wanting to get “their deal” in the announcements. The urgency from those leaders leans toward desperate.

However, the more you talk about things in Sunday announcements, the less effective the messaging for everything is. You need some solid ways to say “no” to other ministry leaders by providing alternative communication channels.

7 Ways to Skip Sunday Announcements

1. Direct Emails

Each of your ministry areas needs to cultivate an email list of people who are interested in their area. This is a critical skill for communication today. We recently sent three emails (over three weeks) to a targeted list to promote an event before we “went public” through Sunday morning … we have had 200 people sign up through the preregistration emails and only 50 through Sunday morning.

2. Cause Foyer Chaos

Church is fun, right? How could you bring a little piece of the event you are promoting to the foyer on the weekend? Taking the students on a camping trip? What if you figured out how to serve smores to guests? (And then hand them an info sheet on the event.) Is your small group ministry launching off for the fall? What if you brought a living room into the middle of the foyer?

3. Social Media 

How can you engage your people to get “talking” about the ministry program through social media channels? The goal here isn’t just to “call to action,” but to create content that spreads dialogue about the ministry initiative. Ask some questions related to the topic on Facebook. Take some pictures of your team prepping and post them on Instagram. Think conversations, not signups.

4. Information Cards

As people are leaving the service, have your ushers hand out a small printed piece that has all the information you are attempting to communicate as well as a compelling ask to join. Make sure to train your ushers to be friendly and to ask your people if they would like the cards.

5. Call People

Have you seen this new technology called “the telephone”? It’s amazing … it’s kinda like Twitter but with audio. You can speak into it and then people on the other end can respond right away. It’s quick, basically free and ubiquitous. Why not order some pizza and pull together a group of volunteers to call people from the church to ask them about your upcoming event?

6. Snail Mail

People just get bills and junk mail in their mailbox at home. What if your ministry area came up with a clever piece to send to people? It will stand out in the desert of people’s inbox more effectively that it would as part of the Sunday announcements.

7. Kill It

If the ministry specific area is unwilling to put in the work to promote the event then you should probably kill it. If the leadership is looking for someone else to “market” the event but they don’t do some work to generate a crowd, then that is an indicator of a program that needs to go away. Less is more.

 

This article about Sunday announcements originally appeared here, and is used by permission.

Making All Things New: Hymns Modernized

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Last week I was asked to lead worship at a small church plant. It was a new church where I, a 31-year-old, would be one of the older attendees. So I looked through my song list and chose three songs that would be fitting for the night before Easter. I wasn’t looking for any particular kind of song, just songs that conveyed the message of the cross and that might be familiar and singable in this group. It wasn’t until after I picked out the songs that I realized all three were hymns. My advice for those trying to use hymns modernized in modern worship is to stop trying. Stop trying to include hymns, and instead try only to use good, meaningful songs. That will inevitably include hymns

Making All Things New: Hymns Modernized

Hymns Modernized: The Reasons

There is no reason that “hymns” and “praise songs” need any distinction in your modern worship service. They are two sides of the same coin.

So when I plan worship, I look for songs that have good theological depth, are singable and fit the direction of the service I am planning for. It doesn’t matter if they are hymns or contemporary songs, and nowadays I often don’t even notice. If your worship repertoire is devoid of hymns altogether, than you are missing some powerful tools for leading meaningful worship. There are a lot of good reasons to include hymns in the modern worship repertoire, but there are a lot of bad reasons as well. As with all things in worship, the key is to be intentional and thoughtful.

Many hymns contain a great theological depth that can be rare in any form of worship. The song “Before the Throne of God Above” contains one of the greatest summaries of Christ’s atoning work outside the scriptures themselves. Hymns can also be accessible to many generations. Though most hymns may be familiar with only older generations, some will be able to connect with all ages, especially hymns modernized.

There are probably very few people in your congregation of any age who don’t know “I Surrender All” or “How Great Thou Art.” In addition, hymns can fit many styles of worship. “Mighty to Save” would sound awfully strange on a pipe organ, and “How Great Is Our God” might sound a little strange coming from a gospel choir, but “Amazing Grace” can sound natural coming from a grey haired piano player or a millennial with an acoustic guitar and skinny jeans.

Though hymns can be a natural part of a modern worship service they can also feel unnatural and insincere if done for the wrong reasons, the most common of which is sentimentality. If rampant emotionalism is the Achilles heel of contemporary worship then unchecked sentimentality is the same to hymnody.

I often receive requests to include certain hymns in worship. Sometimes the reason for the request is the great theology or musicality of the song, but many times it is simply for the sake of nostalgia. That particular hymn stirs a certain emotion in someone, often connected to childhood memories. That is the same shallowness for which contemporary music is often criticized. Good music will always cause an emotional reaction, but that emotional reaction itself is not to be worshipped. Our worship must pursue Christ first, and let emotions and sentimentality be a secondary effect.

Hymns Modernized: The Music

So you have some powerful, theologically rich hymns you’d like to include in your modern worship service, but how do you do so without being inauthentic to the culture of your church?

There are many ways to present hymns modernized, but these efforts fall into two general approaches: preserving the lyrics while changing the melody and musical setting of the hymn, or preserving the lyrics, melody and basic structure while changing the underlying musical style.

The advantage of keeping the original melody is that it is already familiar to many, which is one of the reasons to include hymns in the first place. The disadvantage is that some melodies sound very dated and can be harder for younger worshippers to pick up on. There are good times to use both approaches, but in this article I will be addressing the latter.
Before talking about the specifics of how to “modernize” hymns, I need to give a disclaimer. Much of playing hymns in a modern context is subtle and stylistic, it is about interpretation. Two technically proficient pianists could sit down at a piano and play the exact same piece of music “perfectly,” yet one could be moving and powerful, the other dry and unappealing. Much of modernization is about interpretation, so the best advice I can give is to become familiar with the piece before you play it. Once you are very familiar with the song, it will start to sound less mechanical and more natural to your own setting and style.

The second most important piece of advice is to play it like you mean it, play it with heart. You must believe in and understand what you are singing. If you are playing a hymn only because someone asked you to but have no investment in the song yourself, that hymn will sound insincere and out of place. How can you sing “here I raise my Ebenzer” with heart if you don’t know what an Ebenzer is?

From a technical standpoint, the process of “modernizing” a hymn is primarily simplifying chords, adding greater dynamics and relaxing the melodic rhythm. Many hymns are written in homorhythm; a chord on every beat with a melody that follows that rhythm exactly. Since most of modern music has fewer chord changes and rhythmically looser melodies, the older homorhythmic style can sound sterile and unemotional to the modern ear. (Not to mention, playing a chord on every beat sounds much better on an organ than a guitar.) So keep only the chords that must stay to support the melody.

Another attribute common in hymnody is lack of varied dynamics. Modern worship music relies much more on dynamics, or getting “bigger” and “smaller.” Barreling through the whole hymn as loud as possible can make it sound dated and tiring. Add some dynamics; a quiet verse followed by a bigger verse, or a big verse followed by a soft chorus.

As for the rhythm of the melody, since you’ve put some space in between chord changes, the melodic rhythm will have some room to relax just a bit as well. While I don’t recommend hitting the notes whenever you want and leaving the congregation in the dust, your melody can be less staccato and more legato. But always remember you are doing this to help worshippers that are used to modern melodies, not hinder them. If your melody is so rhythmically loose that it is hard to follow, then you have not modernized the song, you’ve just made it into a performance.

Hymns Modernized: The Band

If you are playing hymns with a full worship band who is only used to playing contemporary worship, you will need to be very intentional about how you want each member to convey the hymn. While all bands are different, here are a few general tips for band members:

This Is Not Our Home

teen pregnancy

After a decade of church planting and pastoring in the beautiful Southern coastal city of Savannah, Ga., my family and I moved on to a new place to begin a new ministry and a new season of life. As our time in Savannah came to a close, my heart began to fill with sadness over the fact that we were leaving behind beloved friends, a house we loved, and a delightful city. At the same time, I was reminded of C.S. Lewis’ statement about “pleasant inns” in his book The Problem of Pain. He wrote, “The settled happiness and security which we all desire, God withholds from us by the very nature of the world: but joy, pleasure, and merriment, He has scattered broadcast. . . . Our Father refreshes us on the journey with some pleasant inns, but will not encourage us to mistake them for home.”1 We are meant to feel this whenever God in His providence carries us from one place to another. We are also meant to feel this when we see the turmoil in the world around us.

This Is Not Our Home

As believers, we are called by God to train our minds and hearts to firmly latch onto the biblical teaching that we are passing through this world as pilgrims and strangers. We can never allow ourselves to become comfortable here. We are merely sojourners passing through this world on our way to glory. From the first promise of redemption in the garden (Gen. 3:15) to the glorious heavenly vision of the City of God (Rev. 22), the totality of the Bible focuses on the pilgrimage for which God has redeemed His people.

When God called Abraham to leave his family and his homeland, he “went out, not knowing where he was going” (Heb. 11:8). “By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise” (11:9). Moving from place to place, Abraham, Isaac, and Jacob walked by faith in the promises of God. The Lord had promised Abraham that he would inherit the land; yet, the only land he ever possessed during his pilgrimage was a tiny plot that served as a burial place for him and for his wife, his children, and his grandchildren. The act of burial was the last great act of faith. It proved that he was looking for something better—the hope of the resurrection. Abraham never had a permanent home until he died. When he died in faith, he settled in “the city that has foundations, whose designer and builder is God” (Heb. 11:10).

Joseph also lived and died as a pilgrim and stranger on the earth. Abraham’s great-grandson spent the better part of his life as an alien in a foreign land. He was cut off from his earthly family until the end of his father’s life. He was instrumental in the rest of his brethren coming and dwelling in a foreign land. When he died, Joseph “made mention of the exodus of the Israelites and gave directions concerning his bones” (Heb. 11:22). By charging his brethren to take his bones up from Egypt and into the promised land (which would not occur until some four hundred years after he died), Joseph was teaching the Israelites that there was a better city—one for which God would raise him up, body and soul.

After Moses fled from Egypt into the wilderness of Midian, he married the daughter of the Midian priest Jethro and fathered a son with her. Moses named his firstborn son Gershom (literally meaning “stranger there”). Scripture teaches us the rich biblical theological meaning of this name in Exodus 2:21–22, where we read: “Moses was content to dwell with the man, and he gave Moses his daughter Zipporah. She gave birth to a son, and he called his name Gershom, for he said, ‘I have been a sojourner in a foreign land.’”

We discover the secret to spiritual pilgrimage when we read:

These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland. If they had been thinking of that land from which they had gone out, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.(Heb. 11:13–16)

The writer of Hebrews set out the history of the exilic status of old covenant saints to comfort suffering new covenant believers. There is a parallel between the experiences of old and new covenant saints. Throughout the new covenant era, Christians have had their homes and possessions taken from them. Many have been persecuted and martyred. Like the prophets before them, they were men and women “of whom the world is not worthy.” The world may not have been worthy of them, but “the world to come” was prepared for them (Heb. 2:5). The common status of all believers in this world is that of being “sojourners and exiles.” When the Apostle Peter wrote to the early church, he addressed them as “elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia.” James, writing to the new covenant church, addressed believers as “the twelve tribes in the Dispersion.” These allusions to the “pilgrim” motif bring the concept to the forefront of the church’s identity in the world.Jesus came to make us heirs of the world to come.

There is, however, another pilgrim and sojourner in the Scriptures upon whom we must fix our gaze. Jesus Christ—the Son of Abraham and greater Moses—was the ultimate sojourner and pilgrim on the earth. This was not His home. He came from His Father in glory and returned to His Father in glory. It was He who told His disciples, “I have come down from heaven, not to do my own will but the will of him who sent me” (John 6:38). As He went to the cross, He told them: “If I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. And you know the way to where I am going” (John 14:2–6). Jesus is the heavenly Sojourner, traveling through the foreign land of this fallen world to the eternal inheritance He came to possess by way of the cross. He came to inherit the world by passing through the world and finishing the work of redemption. The Old Testament saints typified the coming Redeemer. Jesus is “the Pilgrim of pilgrims, the Sojourner of sojourners, the Hebrew of the Hebrews, the One appointed from the foundation of the world to be a pilgrim as they were, to be a sojourner as they were—the One who would incarnate a Hebrew’s life; the One who would sojourn in flesh and blood though he was from all eternity not flesh and blood, but eternally very God of very eternal God.”2

When the Son of Abraham came, He traveled throughout the promised land and yet had “nowhere to lay his head” (Luke 9:58). Like Abraham, He never settled into any one place in the promised land. Unlike Abraham, He didn’t even possess His own burial place.

In tempting Christ in the wilderness, the devil offered to give Him the world. Having taken Jesus up to a high mountain, he offered Him all the kingdoms of the world in a moment if He would just bow down and worship him. Rather than succumb to the evil machinations of Satan, the Son of God trusted the promise of His Father to give Him “the nations for His inheritance and the ends of the earth for His possession” (Ps. 2). But, He would do it in accord with his Father’s command. Jesus fulfilled the legal demands of the covenant by keeping the law, and He took the curse for those who broke the covenant. To receive the promised inheritance of “the world”—which God had given to Abraham and his seed (Ps. 37:11, 22Rom. 4:13Matt. 5:5Gal. 3:16)—the Son of God had to travel through this world as a stranger. He ultimately had to be exiled from the presence of His Father on the cross (Matt. 27:46). During His sojourn in Israel, the covenant Lord was dealt with as if He was a “stranger” from the gentiles. The chief priests and elders used Judas’ betrayal money to purchase a “field as a burial place for strangers,” as a cemetery for those who belonged outside the camp of God’s people (Matt. 27:7). The body of the Savior would have ended up in a trash heap—with the other crucified gentiles and criminals—were it not for Joseph of Arimathea’s providing a more dignified burial place for Him (Matt. 27:57–60; see Isa. 53:9). The eternally glorious Son of God was treated as a stranger among His own people (John 1:10–11). But He came to make us heirs of the world to come. He came to fulfill the hope of Abraham, Joseph, and Moses. He entered that state of sojourning to secure redemption for His people. He identifies with the true sons of Abraham who also pass through this world as sojourners. In the words of Henry Van Dyke:

Thou wayfaring Jesus a pilgrim and stranger,
Exiled from heaven by love at Thy birth
Exiled again from Thy rest in the manger,
A fugitive child ‘mid the perils of earth
Cheer with Thy fellowship all who are weary,
Wandering far from the land that they love
Guide every heart that is homeless and dreary,
Safe to its home in Thy presence above.

This article about this is not our home originally appeared here.

Lessons From an Agnostic New York Times Journalist

teen pregnancy

Many of us unconsciously build our lives on a foundation of religious behaviors and even sound doctrine, yet our lives lack an essential sign of love for God—which is to love our neighbors who are made in his image, and most especially those Jesus called “the least of these.”

Where we do indeed fail, there is still indeed hope for us.

Even if we’ve been stuck in a doctrinally accurate yet relationally dead or comatose faith, today can mark a new beginning for us. Why? Because God loves bringing dead bones to life with living flesh, and because his mercies are new every morning (Ezekiel 37:1-14; Lamentations 3:22-23). If salvation can come to the house of a formerly self-serving, greed-driven, poor-exploiting Zacchaeus, then salvation can come to our houses as well (Luke 19:1-10).

With Jesus, as long as we are breathing there is opportunity for the Holy Spirit of God to breathe his mercy-loving, justice-seeking, salvation life into us. And when he does, neighbor love and concern for the poor will begin flowing out from us.

Like a doctor catching cancer early and calling for surgery, or a father who loudly warns his toddler to stop running in the direction of a busy street, warnings about our neglect of the poor are a kindness from God. His warnings provide us with fresh opportunities to consider how “Christ has regarded [our] helpless estate, and has shed his own blood for [our] soul,” and how receiving mercy from Christ can transform us into participants in his mission of mercy to the hurting.

As Martin Luther said, “We are all mere beggars telling other beggars where to find bread.”

Living in the Spirit-filled awareness of Christ’s love toward us will cause love to flow out from us toward others. “Majoring” in the things of Jesus will, over time, become more natural to us as the Spirit transforms us into his likeness. “We love because he first loved us” (1 John 4:19) becomes more than a pithy saying and vague aspiration. Instead, it becomes a very real description of our lives as we begin living out what it means to be redeemed, restored, forgiven, adopted into God’s family, and welcomed to God’s banquet table by grace.

In our own community at Christ Presbyterian in Nashville, this energy poured into the poor or “the least of these” shows up in many ways. Some of our people invest their money, time, and skills to help those who’ve been released from prison find meaningful work and become life-giving contributors to society.

Others live and serve among people with disabilities and special needs.

Some welcome orphans and foster kids into their homes, while others form support communities to wrap around them.

Others partner and serve with local nonprofits that provide healthcare for refugees, post-trauma resources for women coming out of prostitution and poverty, healing community for those caught in addiction, care and support for those facing a crisis pregnancy, counseling, resourcing, and friendship for those suffering divorce or bereavement or unemployment or loneliness or anxiety or depression.

And there is so much more!

John Cooper, Eric Metaxas, Allie Beth Stuckey, and Darrell Harrison Discuss ‘Engaging a Hostile Culture’ at NRB

John Cooper, Eric Metaxas, Allie Beth Stuckey, and Darrell Harrison
Photo by Jesse T. Jackson.

The National Religious Broadcasters (NRB) 2022 convention took place over the past four days at Nashville, Tennessee’s Gaylord Opryland, where their Board of Directors unanimously approved a resolution on Tuesday denouncing critical theory (the broader term that umbrellas critical race theory or CRT).

According to their website, the NRB is “a nonpartisan, international association of Christian communicators whose member organizations represent millions of listeners, viewers, and readers.” They work to protect the NRB members’ free speech rights in a variety of ways including advocating those rights in government, corporate, and media sectors, the NRB explains.

NRB’s members include Christian media organizations, radio stations, television shows, movies, streaming services, podcasts, and more. The conference was attended by Eric Metaxas, Kirk Cameron, Darrell Harrison, Alley Beth Stuckey, John Cooper, and Greg Locke to name a few.

RELATED: John Cooper Responds to Ex-Christian Jon Steingard’s Question Regarding Declaring War on Deconstruction Movement

The resolution that was passed is titled “Opposing Critical Theory and Anti-Christian Ideology.”

“Critical theory places culpability for human suffering at the feet of anyone who thrives within, benefits from, or upholds an authority structure subjectively deemed corrupt by the secular culture,” the resolution reads. “Including God-given institutions such as the church, traditional family, and much more.”

“Critical theory advances the erosion of shared history and values, the yielding of human agency to tyranny, the supremacy of mob rule, and the deterioration of family and community bonds, producing great human suffering and alienation from truth,” the resolution continues. “As Americans, we inherit founding principles (equality of mankind, God-given rights, and self-government) that point to worthy and Biblical ideals for an orderly society, and we endeavor to advance these cherished promises for all.”

“NRB urges Christian leaders to reject anti-Christian cultural systems that hold out salvation apart from Christ, oppose the influence of critical theory in education, academia, Christian ministry, and Bible teaching, and faithfully apply historic truths of Scripture to contemporary cultural issues,” it concluded.

John Cooper, Eric Metaxas, Allie Beth Stuckey, and Darrell Harrison Discuss ‘Engaging a Hostile Culture’

On Thursday afternoon, the NRB brought together a panel of well known Christian voices to discuss the topic of “Engaging a Hostile Culture.”

The panel included popular BlazeTV podcast host and author, Allie Beth Stuckey, New York Times Bestselling Author and host of the Eric Metaxas Radio Show, Eric Metaxas, John MacArthur’s Grace to You’s Dean of Social Media and co-host of the Just Thinking podcast, Darrell Harrison, and Skillet frontman and author, John Cooper.

Lucas Miles, pastor of Nfluence Church in Indiana, filmmaker, and author, moderated the panel and told the audience that his hope was to encourage them. “We’re fighting cancel culture, we’re fighting transgenderism, we’re fighting an LGBT agenda, we’re fighting socialism—there’s a few things today that are really pushing against the purpose and the mission of the church,” Miles said, sharing that he’s heard stories from many who are doing well but others who are struggling because they’ve been kicked off social media platforms.

How Pastors Can Know If They’re ‘Not Ok’; Gravity Leadership Talks to Chuck DeGroat

chuck degroat
Screenshot from Vimeo / @Gravity Leadership

There are five warning signs that pastors can look for to tell if they are “not ok” and are approaching burnout, says Chuck DeGroat. DeGroat, who is an author, pastor and licensed therapist, shared his insights in a conversation Thursday with Gravity Leadership’s Ben Sternke and Matt Tebbe.

“We’re supposed to be sort of above fatigue,” said DeGroat, observing that because of their role, church leaders have more challenges than the average person with addressing these warnings signs. Pastors have to deal with “the trauma of everyday life in ministry…the moral injury of bearing witness to the events of people’s lives in a way that other people don’t bear witness to…the fatigue that comes from sitting with people in multiple spaces over the course of a day and hearing stories of abuse or vocational dissatisfaction.”

It is all the more important, therefore, for pastors to be able to recognize the signs that they are approaching burnout before burnout actually happens. 

Chuck DeGroat: 5 Warning Signs of Burnout

The first warning sign church leaders should pay attention to, said Chuck DeGroat, is what he calls the “internal dashboard.” The dashboard has four categories, and people can imagine lights lighting up and blinking in each, signaling something is wrong. The first category is cognition or a person’s “self-talk.” 

“Particularly when we’re unhealthy and on the verge of burnout, our self-talk becomes much more catastrophic,” said DeGroat. “So listen for that.” The other categories on the dashboard that pastors should pay attention to are their emotions, their bodies, and their social awareness. Concerns for each of these categories could include, respectively, irritability, anxiety or shame; insomnia or digestive issues; and withdrawing from other people.

RELATED: ​​Pastor With Active Tremors: I Was Unconscious of the Pain I was Absorbing

Said DeGroat, “Sometimes, it’s just a yellow blinking light of just becoming a bit more irritable, and sometimes you’ve got four or five of those going off at the same time, and you need to pay attention to that.” 

The second category DeGroat mentioned was “relational rupture.” Essentially, this means that church leaders are taking the symptoms from their dashboard into their relationships. Instead of relating to people in a healthy way, they resort to freeze, flight, fight, or fawn. The last term refers to not being honest and being too compliant toward others. DeGroat encouraged viewers to look for changes, such as withdrawing or being combative, in the relationships that are most important to them.

The third warning sign is fantasizing about living a different life. Pastors should watch out for feeling trapped and believing they just need to get out of their situation to survive. DeGroat cautioned that simply changing to a new job will probably not make the problem better, echoing advice Carey Nieuwhof gave recently on the Stetzer ChurchLeaders Podcast. “If you quit your job, guess what?” asked Nieuwhof. “You bring you into your next assignment, and if you just naturally run at an unsustainable pace, you’re going to have that problem.”

DeGroat acknowledged that there are times when it is wise to leave a job, but said that discerning whether that is necessary is typically a process that happens in relationship with other people, versus being motivated by panic or a need to escape.

The fourth warning sign is unhealthy coping mechanisms, that is, numbing pain with activities such as drinking or binging television. However, DeGroat, Tebbe, and Sternke agreed that any behavior—whether it is negative, trivial or even good—can be used in an unhealthy way to avoid pain. Even activities such as sermon prep or morning Bible readings can be ways of “avoiding connection to one another, connection to God,“ said DeGroat. 

Indian Christian Prudy Ray: Keep ‘Patriarchal Garbage’ Out of My Country

indian women
Source: Adobe Stock

Prudy Ray, an Indian Christian who often tweets about abusive pastors, sparked an online conversation about the damage caused by messages of “biblical manhood.” In a lengthy Twitter thread this week, Ray writes that people in other nations would be “baffled” by the domestic violence (and its normalization) to which Indian women are subjected.

Ray, 23, identifies himself as Shudra and Dalit, the lowest castes of Indian society. “Please don’t enable men to be more abusive,” he urges fellow Christians. “Don’t bring this patriarchal garbage into my country,” he adds, referencing “the so-called ‘biblical manhood.’” That “will only make women suffer more.”

Indian Women Experience Normalized Suffering 

A study published in June 2020 found that 1 in 3 Indian women experiences domestic violence, but only 1 in 10 reports it. “Y’all have no idea how things go in my country,” Ray’s post begins. “Wives think it’s normal” to be beaten, and arranged marriages make matters worse. “Some church pastors know the sufferings of these women and yet be silent,” he adds. Or they tell women to submit and give cheating husbands a pass. Although neighbors know what’s happening, they refuse to get involved.

“The only comfort for these Christian women is church,” writes Ray. “But most of the sermons are focused on how you’re wearing clothes, if you’re late to church you’re not pious enough, tithing.” While abused women stay silent, most pastors “are focused on mint and cumin like Christ says [in Matthew 23:23]” yet “they ignore the weightier matters.”

Ray describes attending a prayer meeting and hearing “the most wonderful prayers” from women, some of whom can’t even read. “They knew Christ even though they didn’t know theology,” he says. “They showed it in their actions.”

Because abuse is normalized throughout Indian society and “daughters are considered a burden,” women “don’t even know they’re being abused,” he writes. “They don’t even know they have so much value and worth in them because they’re made in the image of God.”

Ray indicates that he, his mother, and sisters “have endured the abusive moments” but that “my dad has changed.” He states, “No one should be told that they have to just suck it up and pray and repent for being abused. That’s not the gospel.”

Commenters Thank Purdy Ray for Speaking Out

Ray’s Twitter thread has already received more than 400 likes. Many commenters thank him for speaking up about the topic. “I’ve never considered how toxic theology taught by missionaries can worsen the lives of already marginalized people,” one person writes. Another notes, “I believe today that ‘missionaries’ are White supremacist in disguise. Spreading the lies of the colonialist, capitalist patriarchy, wherever they go.”

One comment reads, “I’ve been sponsoring native missionaries in India for yrs. sadly this thread doesn’t surprise me, but I think it’s important for this to be seen by US [evangelicals] (& UK). I do worry when I see some of the fundie theobros on here talk about going to non-western countries w/ their poison.”

Youth Pastor Among Seven Arrested for Child Pornography in Floyd County, GA

Austin Wray Perkins
Pictured: Austin Wray Perkins (via Fox 5 Atlanta)

25-year-old youth pastor Austin Wray Perkins is one of six adults who were arrested along with one teenager in Floyd County, GA on multiple charges related to the production and distribution of child pornography. Police discovered and rescued an underaged victim who had been living with Perkins and had been a victim of molestation and exploitation. 

In a press conference held on Thursday (March 10), Sergeant Chris Fincher of the Floyd County Police Department shared that the arrests were a part of a joint two-day operation with the Secret Service Cyber Crimes Task Force, dubbed “Operation Spring Cleaning.” 

“Everyone arrested in this operation was found to be in possession of child pornography that was being circulated worldwide and stored locally on hard drives and devices,” Fincher said. 

Fincher went on to express excitement about the fact that one underaged victim is now safe, saying, “The big news today is that we were able to rescue one teen who was living in the home where assaults were occurring and child pornography was being produced.”

RELATED: Five Officials at Texas Christian School Arrested for Alleged Sexual Assault Coverup

“Even if that was the only case we were able to report today, we’re excited that we were able to rescue that child from that home,” Fincher said. 

Perkins has been accused of “coaching the child about how to act in videos and also engaging in acts of child molestation,” and police said that the child had no family support and had come under the care of Perkins. 

Investigators recovered phones, tablets, computers, gaming consoles, and cameras from the suspects, amounting to gigabytes of sexually explicit material involving minors. Fincher explained that police worked from tips they received from the public, filing for and executing search warrants after being alerted to suspicious activity. 

RELATED: Ohio Pastor Arrested in Sex Sting Operation

“The images that were found on these devices were very graphic in nature. Some of these pictures depicted sex acts with children between the ages of two and 12 years old,” Fincher said. “This is very obscene material, and we’re very happy to get just a small bit of it off the streets.” 

Those arrested included the youth pastor Austin Wray Perkins, 25, who was charged with two counts of sexual exploitation of children and aggravated child molestation and Jackie Steve Autry, 65, who was charged with sexual exploitation of children and possession of methamphetamine, both of whom remain in custody without bond. 

Those who have been released on bond include Richard Castleman, 26, who was charged with computer pornography; Jason Gass, 27, who was charged with computer pornography, possession of marijuana, THC oil, and drug-related objects; Tyler Johnson, 22, who was charged with computer pornography; and Joab Stewart, 24, who was charged with sexual exploitation of children. 

Details regarding the arrest of the seventh suspect have not been released, as that suspect is a minor. 

The investigation is ongoing, and Floyd County police anticipate that more arrests will be forthcoming in the near future. 

Russia-Ukraine War: Some Pastors Wonder About ‘End of Days’

End of Days
FILE - Ukrainians cross an improvised path under a destroyed bridge while fleeing Irpin, in the outskirts of Kyiv, Ukraine, Tuesday, March 8, 2022. (AP Photo/Felipe Dana)

(AP)—Russia’s invasion of Ukraine has prompted some of America’s most prominent evangelical leaders to raise a provocative question — asking if the world is now in the biblically prophesied “end of days” that might culminate with the apocalypse and the second coming of Christ.

There’s no consensus on the answer, nor on any possible timetable.

Megachurch pastor Robert Jeffressaddressing his congregation at First Baptist Dallas, said many Christians are wondering, in the face of carnage in Ukraine, “Why does God permit evil like this to continue? …. Are we near Armageddon and the end of the world?”

RELATED: Greg Laurie Addresses ‘End Time’ Significance Following Russia’s Attack on Ukraine

“We are living in the last days,” Jeffress said, “We’ve been living in the last days for the last 2000 years. We don’t know, is this the end? Is this the beginning of the end, or the end of the beginning?”

The curators of raptureready.com — which shares commentary about “end of days” prophesies – suggest things could move quickly. Their “Rapture Index,” — on which any reading above 160 means “Fasten your seatbelts” — was raised this week to 187, close to its record high of 189 in 2016.

One of the most detailed alerts came from televangelist Pat Robertson, who came out of retirement on Feb. 28 to assert on “The 700 Club” that Russian President Vladimir Putin was “compelled by God” to invade Ukraine as a prelude to an eventual climactic battle in Israel. Robertson said verses of the Old Testament Book of Ezekiel support this scenario.

RELATED: Franklin Graham Thanks Mike and Karen Pence for Visiting Samaritan’s Purse Relief Team in Ukraine

“You can say, well, Putin’s out of his mind. Yes, maybe so,” Robertson said. “But at the same time, he’s being compelled by God. He went into the Ukraine, but that wasn’t his goal. His goal was to move against Israel, ultimately.”

“It’s all there,” added Robertson, referring to Ezekiel. “And God is getting ready to do something amazing and that will be fulfilled.”

Also evoking Ezekiel – and a possible attack on Israel — was Greg Laurie, senior pastor at a California megachurch whose books and radio programs have a wide following.

“I believe we’re living in the last days. I believe Christ could come back at any moment,” Laurie said in a video posted on YouTube.

Citing the war in Ukraine and the COVID-19 pandemic, he said biblical prophesies “are being fulfilled in our lifetime.”

Orthodox Priest Reportedly Arrested in Russia for Sermon Decrying Invasion of Ukraine

Russian Orthodox priest
Patriarch Kirill of Moscow 2021. Kremlin.ru, CC BY 4.0, via Wikimedia Commons

(RNS) — A Russian Orthodox priest was reportedly arrested this week after he preached a sermon denouncing the Russian invasion of Ukraine, an unusual example of the Russian government cracking down on a cleric from a faith tradition that has long operated in lockstep with President Vladimir Putin.

According to a BBC report citing Russian activists, the Rev. Ioann Burdin was charged with “discrediting the use of the Armed Forces” because of the sermon he preached on “Forgiveness Sunday.” The sermon included, among other things, descriptions of destruction inflicted on Ukraine by Russian forces.

Burdin, whose church is in the village of Karabanovo in western Russia about 80 miles outside Moscow, also reportedly shared anti-war images and a petition on the church’s website.

It was not immediately clear which petition Burdin posted, but his name appeared on a public letter signed by more than 285 Russian Orthodox priests and deacons over the past week calling for the “cessation of the fratricidal war” against Ukraine and bemoaning the “trial that our brothers and sisters in Ukraine were undeservedly subjected to.”

RELATED: Among Russian Orthodox, glimmers of dissent against the invasion of Ukraine

On Wednesday (March 9), the Very Rev. Andrey Kordochkin, a Russian Orthodox priest in Madrid who helped initiate the letter, confirmed to Religion News Service that the Burdin who signed the letter was the same one arrested this week.

“Yes, that’s him,” he said via text, adding that the arrested cleric’s case is expected to be considered by a court as early as Thursday.

Kordochkin later added that he has heard reports Burdin is currently facing fines instead of jail time, but expressed concern that making “calling for peace a criminal offense” amounts to a “warning” to others.

The arrest comes amid a small but growing wave of dissent globally among Russian Orthodox priests against the invasion. The clerics have directed their frustration at the political leaders responsible for the invasion — particularly Putin — but also, in many cases, at the head of their church, Patriarch Kirill of Moscow.

In Ukraine, some Russian Orthodox priests have stopped commemorating Kirill during their worship services, arguing that his statements about the war — which include references to “evil forces” in Ukraine — amount to a tacit endorsement of the attack. A few have even asked regional Russian Orthodox leaders in Ukraine to consider breaking away from the church, also known as autocephaly.

RELATED: Ukraine Orthodox leader likens Putin to the Antichrist

With War in Ukraine, Pope Francis’ Yearslong Outreach to Kirill Appears to Be in Ruins

Francis Kirill
Pope Francis, left, reaches to embrace Russian Orthodox Patriarch Kirill after signing a joint declaration at the Jose Marti International airport in Havana on Feb. 12, 2016. (AP Photo/Gregorio Borgia, Pool, File)

VATICAN CITY (RNS) — High-ranking Vatican officials criticized Patriarch Kirill of Moscow this week for his failure to push for peace in Ukraine, nearly ensuring that among the casualties of Russia’s invasion may be Pope Francis’ yearslong campaign to strengthen the Catholic Church’s bonds with Russian Orthodox Christians.

Only a month ago, the Vatican still eagerly anticipated a possible meeting between Patriarch Kirill of Moscow and Pope Francis this summer, building on a historic 2016 meeting in Havana, where they signed a 30-point joint declaration calling their churches “to prudence, social solidarity and to action aimed at the construction of peace.”

That document cast Europe’s two dominant Christian churches as peacemakers in the region and specifically in Ukraine. The pope promised to promote harmony between the Orthodox communities in Ukraine, which had already begun to fracture over Russian political meddling.

Expectations have increased ever since that the pope might crown ecumenical efforts begun by his predecessors by becoming the first pontiff to visit Moscow, or that the two leaders would meet in the southern Italian town of Bari, which increasingly under Francis has become a hub of Catholic ecumenical efforts. In 2003, Russian President Vladimir Putin gave the town a statue of St. Nicholas, beloved by Catholics and Orthodox, as a sign of reconciliation.

Before becoming patriarch, Kirill visited Rome as chair of the Russian church’s department for external church relations and was a familiar face to many at the Vatican. As patriarch, he joined Francis in his push for further cooperation, focusing on charitable work and the promotion of religious freedom rather than attempting to reconcile complex theological issues.

But with Russia’s entry into Ukraine Feb. 24, the possibility of a meeting between Francis and Kirill began to fade. Francis abruptly canceled his appearance at a meeting with Mediterranean bishops and politicians to promote peace, citing knee pains, but days later he left the Vatican to meet with the Russian ambassador to the Holy See.

The pope did not openly condemn Russia as the conflict began, possibly attempting to retain a diplomatic disinterest in hopes of serving as an intermediary. But at a prayer service on Sunday (March 6), he pushed back against Russian claims that the invasion of Ukraine was a minimal “special military operation.”

In a sermon the same day, Kirill sided heavily with Putin, providing a spiritual platform for the aggression in Ukraine and condemning Western influence, particularly what he alleged was an LGBTQ agenda.

“We have entered into a struggle that has not a physical, but a metaphysical significance,” Kirill said, accusing Western powers of promoting values contrary to Christian teaching.

Francis’ No. 2 at the Vatican, Cardinal Pietro Parolin, spoke candidly about the repercussion of Kirill’s remarks. “Kirill’s words do not favor or promote an agreement. Instead, they risk heightening spirits toward an escalation and not solve the crisis peacefully,” Parolin, who heads the Vatican Secretariat of State, said at an event in Rome on Wednesday.

Asked about the possibility of a meeting between Francis and Kirill, the cardinal said that “the situation is complicated by the tensions that exist between the churches, so at the moment there hasn’t been the opportunity” to plan a meeting.

Parolin spoke to Russian Foreign Minister Sergey Lavrov earlier this week but said he “was given no reassurance” by Moscow concerning the protection of civilians in Ukraine and seemed to express doubts about the possibility of a peaceful solution to the conflict.

Report: AME Church Suspends Payments to Retirees, Investigates Missing Pension Funds

AME African Methodist Episcopal Church
The African Methodist Episcopal Church's annuity investment department location in Memphis, Tennessee. Screen grab from Google Maps

(RNS) — One of the nation’s largest Black Protestant denominations has stopped making payments to retired ministers on its pension plan, according to a report from The Wall Street Journal.

The paper reported Thursday (March 10) that the African Methodist Episcopal Church, which has reported as many as 2.5 million members in the past, suspended payments to retirees after discovering possible financial irregularities involving the denomination’s pension fund. In a statement, the church told the Journal that it was working with law enforcement to investigate a possible crime.

“The AME Church takes this crime seriously,” the church told the Journal. “We are also committed to making every fund participant whole by restoring their full investment plus interest.”

The AME’s Department of Retirement Services, based in Memphis, could not be reached for comment.

Concerns about the pension fund had circulated for months. In December, church leaders told The Atlanta Journal-Constitution that problems with the pension fund were discovered during a leadership transition in the retirement services department, which serves about 5,000 retired clergy and church workers.

“Out of an abundance of caution, we immediately engaged outside legal counsel and forensics experts to conduct an independent and comprehensive investigation into holdings managed by the Department of Retirement Services,” church leaders told the Journal-Constitution in August.

The denomination’s Council of Bishops also published a statement in October about problems with the pension fund, saying the pension department had “reported a material loss in the value of one or more of its departmental funds.” The statement also said that the church had requested a detailed report from an independent law firm and accountants investigating the matter and that the report “will be made available publicly upon its receipt.”

As of 2017, the church had about $120 million in retirement assets, according to The Wall Street Journal.

Unlike other private retirement plans, church pension funds are exempt from federal laws regulating such funds and are not covered by federal insurance, according to the Pension Rights Center. In 2017, the Supreme Court ruled that federal pension laws do not apply to affiliated hospitals.

Bishop Jeffrey N. Leath of the AME’s 13th Episcopal District has been critical of how troubles with the pension plan have been handled. On his personal blog, he said that the pension fund was “overvalued by as much as 70%” in past years and described the issues with the pension fund as a crisis that will cost millions.

“The fix will be large, painful, and not loved by anyone. Let’s gird up our loins and DO IT,” wrote Leath, who did not immediately reply to a request for comment.

Founded by Black Methodists who were part of the Free African Society in the late 1700s, the AMEC now has members in 39 countries, organized into episcopal districts. Decisions in the denomination are made primarily by the AME’s 21 bishops, according to the denomination’s website.

This article originally appeared here

Resolving Team Conflict

teen pregnancy

Kumbaya my Lord, kumbaya
Kumbaya my Lord, kumbaya
Kumbaya my Lord, kumbaya
Oh Lord, kumbaya.

You may have sung this song around a campfire before. It is an American spiritual and folk song.

What does Kumbaya mean?

Kumbaya refers to moments of harmony and unity.

That is what we strive for in ministry. We know that God blesses ministries that are unified by a vision to reach the world with the Gospel.

But sometimes there can be conflict on a staff or volunteer team. Team members bring different perspectives and knowledge to the table. And this can lead to conflict. Conflict is going to happen. Conflict between staff members. Conflict between volunteers.

As a leader, it is important that you help resolve conflict in a biblical manner. Let’s look at some ways you can do this.

Champion Unity.

Teach team members the importance of unity. Share verses like these.

I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought. (1 Corinthians 1:10)

Finally, brothers and sisters, rejoice! Strive for full restoration, encourage one another, be of one mind, live in peace. And the God of love and peace will be with you. (2 Corinthians 13:11)

By this everyone will know that you are my disciples, if you love one another. (John 13:35)

How wonderful and pleasant it is when brothers live together in harmony! (Psalm 133:1)

Help resolve conflict.

Here are some tips for this.

Listen to both parties. Give those involved in the conflict an opportunity to express their perspective on the situation. It is important that everyone is given time to state their opinion and be heard.

Make sure both parties are heard. Don’t let one person dominate the conversation or try to intimidate the other people. Ask them to pause and let others express their opinions uninterrupted. People with domineering personalities will do just that—dominate if you let them. Make sure those who are introverted have the opportunity to express themselves as well.

Articulate what you heard. Repeat the key points of what people said to make sure everyone heard the same thing.

Take steps to bring reconciliation:

1. Bring both parties together. It is vital to talk it out together.

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