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Bible Survives Christmas Morning Fire That Destroyed Everything Else in Texas Family’s Home

Robert and Darla Voigt
Darla Voigt posing with unburnt family Bible outside the remains of the family's home. (Picture by Amanda Henderson via Twitter.)

Tragedy struck the home of Texas couple Robert and Darla Voigt on Christmas morning when a fire resulted in the total loss of their San Antonio residence. Amid the rubble, the couple expressed gratitude for two reasons: the family made it out of the home uninjured, as did a family Bible. The Voigt family is taking the undamaged Bible as a sign of God’s protection.

“I always thought this will never happen to me. That’s a lie,” Robert told Amanda Henderson, a local reporter, outside the remains of the family’s mobile home. “We lost everything we own. Everything. Clothes, everything.” Included in the loss were Robert’s diabetes and heart medications.

While little could be salvaged from the fire, the Voigt family did celebrate when they found that a family Bible had survived. 

Tweeting the news as it broke on Christmas afternoon, Henderson said, “Take a look at their Bible, virtually untouched by the flames,” above an image of Darla Voigt holding the family Bible.

RELATED: ‘Our Building Is Not the Church. We Are’—The Faith Stories Coming Out of Devastating Tornado Damage

“Not one page is burnt in the Bible. Not one page. God was with us last night,” Robert said.

The Voigt couple is also thankful that their son, who is also named Robert, was able to alert them with enough time to evacuate themselves and their 17 year-old daughter. 

“My wife tried coming through here; couldn’t get through because of all the smoke. So, she came back around and I went around to the front of the house and went into my daughter’s room and dragged her out. It’s what a father does. Takes care of his children,” Robert said.

While three of the family’s four dogs initially went missing, Darla’s dog, named Sister, has safely returned to the family. 

“That’s my dog and my heart sank, and just knowing I had her safe again was just overwhelming,” Darla said.

RELATED: Pastor Gives Online Sermon While His House Burns in the Background

Charity in India Started by Mother Teresa Blocked From Receiving Foreign Funds

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India (International Christian Concern) – According to Christianity Today, India has blocked the Missionaries of Charity, a charity founded by Mother Teresa, from receiving foreign funds to operate in India. This development comes more than a week after the charity was falsely accused of engaging in forced religious conversions.

On Monday, India’s Home Ministry announced that the Missionaries of Charity’s application for renewing it license to receive foreign funds was rejected. This rejection reportedly was made on Christmas.

The only explanation provided by the Home Ministry for the decision was that it came across “adverse inputs” while considering the charity’s application. According to Christianity Today, the Home Ministry did not elaborate further.

Earlier this month, the Missionaries of Charity was put under investigation in Gujarat after several false complaints were made against its shelters. Specifically, the shelters were accused of forcing girls to read the Bible and recite Christian prayers. Missionaries of Charity has denied these allegations as false and an attempt to besmirch the legacy of Mother Teresa.

Missionaries of Charity was founded by Mother Teresa in Kolkata in 1950. The charity now runs hundreds of shelters across India where “the poorest of the poor” receive care.

In recent years, the legacy of Mother Teresa and her works in India have come under assault by radical Hindu nationalists. Nationalists falsely claim Mother Teresa was involved in the fraudulent conversion of India’s poor and desperate to Christianity. These statements and accusations are meant to cast a negative light on Mother Teresa and India’s Christian community.

This article originally appeared here.

Lifeway Research: New Year’s Resolutions Focus on Health, God and Money

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After a season in which avoiding sickness was on most everyone’s mind, many Americans say their New Year’s resolutions address their health.

More Americans say their past resolutions have focused on their health, their relationship with God, their finances and their relationship with a family member than other possibilities, according to a new survey of 1,005 Americans from Lifeway Research.

“New Year’s resolutions reflect the changes people aspire to make,” said Scott McConnell, executive director of Lifeway Research. “The COVID-19 pandemic may have forced or encouraged more people to make changes outside of the annual reminder a new year brings. But a New Year’s resolution is still something most Americans have made at some point in their lives.”

As people contemplate their 2022 resolutions, more than 2 in 5 Americans (44%) say previous New Year’s resolutions have focused on their health. More than 1 in 4 say they’ve made resolutions on their relationship with God (29%), their finances (29%) or their relationship with a family member (26%).

Fewer say their resolutions have dealt with their use of time (22%), their work (18%) or their relationship with a friend (15%).

More than a quarter of Americans (28%) say they haven’t made resolutions about any of these, while 4% aren’t sure.

This year’s New Year’s resolutions rankings remained similar to a 2015 Lifeway Research phone survey of 1,000 Americans. Compared to the previous study, finances moved from the fifth most common resolution to third on the list this year. The percentage who selected each of the resolution topics, however, dropped from six years ago.

Resolution Makers

Young adults (those age 18 to 34) are among the most likely to say they’ve made New Year’s resolutions in the past about each of the topics: health (52%), finances (40%), relationship with God (35%), relationship with a family member (36%), use of time (34%), work (29%) and relationship with a friend (25%). Meanwhile, those 65 and older (54%) are most likely to say they have not made a resolution about any of the topics listed.

Church attendance also seems to have an impact on wanting to make changes in the new year. Among self-identified Christians, those who attend at least monthly are more likely than Christians who attend less frequently to say they’ve made resolutions in each of the options. Those who attend less than monthly (44%) are most likely to say they haven’t made a New Year’s resolution in any of the areas.

“Making a New Year’s resolution doesn’t reveal who or what a person is relying on to make that change in their life, nor how successful such resolutions are,” said McConnell. “But higher numbers seen among younger adults, those who attended at least some college, and church-going Christians indicate they have higher motivation to make such changes at least in the form of New Year’s resolutions.”

Evangelicals a Rising Force Inside Argentine Prisons

argentine prisons
Jeremias Echague poses for a portrait outside his cell located within the evangelical cell block he joined at the Correctional Institute Model U.1., Dr. Cesar R Tabares, known as Penal Unit 1 in Coronda, Santa Fe province, Argentina, where the 19-year-old waits for his final sentencing for homicide, Friday, Nov. 19, 2021. The day in the evangelical units begins and ends with prayer. (AP Photo/Rodrigo Abd)

ROSARIO, Argentina (AP) — The loud noise from the opening of an iron door marks Jorge Anguilante’s exit from the Pinero prison every Saturday. He heads home for 24 hours to minister at a small evangelical church he started in a garage in Argentina’s most violent city.

Before he walks through the door, guards remove handcuffs from “Tachuela” — Spanish for “Tack,” as he was known in the criminal world. In silence, they stare at the hit-man-turned-pastor who greets them with a single word: “Blessings.”

The burly, 6-foot-1 (1.85-meter) man whose tattoos are remnants of another time in his life—back when he says he used to kill—must return by 8 a.m. to a prison cellblock known by inmates as “the church.”

His story, of a convicted murderer embracing an evangelical faith behind bars, is common in the lockups of Argentina’s Santa Fe province and its capital city of Rosario. Many here began peddling drugs as teenagers and got stuck in a spiral of violence that led some to their graves and others to overcrowded prisons divided between two forces: drug lords and preachers.

Over the past 20 years, Argentine prison authorities have encouraged, to one extent or another, the creation of units effectively run by evangelical inmates—sometimes granting them a few extra special privileges, such as more time in fresh air.

The cellblocks are much like those in the rest of the prison — clean and painted in pastel colors, light blue or green. They have kitchens, televisions and audio equipment — here used for prayer services.

But they are safer and calmer than the regular units.

Violating rules against fighting, smoking, using alcohol or drugs can get an inmate kicked back into the normal prison.

“We bring peace to the prisons. There was never a riot inside the evangelical cellblocks. And that is better for the authorities,” said the Rev. David Sensini of Rosario’s Redil de Cristo church.

Access is controlled both by prison officials and by cellblock leaders who function much like pastors—and who are wary of attempts by gangs to infiltrate.

“It has happened many times that an inmate asks to go to the evangelical pavilion to try to take it over. We need to keep permanent control over who enters”, said Eric Gallardo, one of the leaders at the Pinero prison.

___

Rosario is best known as a major agricultural port, the birthplace of revolutionary leader Ernesto “Che” Guevara and a talent factory for soccer players, including Lionel Messi. But the city of some 1.3 million people also has high levels of poverty and crime. Violence between gangs who seek to control turf and drug markets has helped fill its prisons.

How COVID-19 Has Made the Lives of Aspiring Clergy More Daunting

COVID-19 clergy
Image by Diana Polekhina via Unsplash

(RNS) — Cooper Young, a second-year seminary student at Gordon-Conwell Theological Seminary in Massachusetts, knew he wanted to become a minister, but like many students in the past two years, his education has become a journey. Classes went from on campus and in person to online from home, and back again.

Meanwhile, since graduating from Syracuse University in 2020, Young has gone through other significant changes: He got married and, after an internship in Massachusetts, was hired as an assistant minister by his childhood church in Chittenango, New York. On the downside, he’d contracted COVID-19.

“I was still in my first year of marriage, but then on top of that, it’s a new job at a church of predominantly people over 55,” Young recalled. Charged with bringing in younger people in the middle of a pandemic, Young said he found himself fighting resistance to his ideas for growth while also fielding the congregation’s objections to the church leadership’s mask policies. “It didn’t seem like a lot was working,” he said.

The torrent of experiences — compounded by the fuzzy consciousness known as “COVID fog” — eventually impacted his mental health.

“I was having a panic attack at one point — the only time it’s ever happened in my life before,” Young said.

For many seminarians, Young is a harbinger of the difficulties many of them will face as they graduate into a religious landscape that has been transformed — spiritually, physically, politically and logistically — by COVID-19, and of the toll this new reality is taking on their mental health.

According to a recent Barna Group survey, pastors have increasingly been contemplating quitting their jobs since the beginning of 2021. In the same poll, female clergy members, like women across all industries, were found to be more likely to quit their jobs than male clergy.

Seminaries, like other institutions of higher education, have stepped up mental health services, but how much help students get can depend on the cultural climate of the school, as some schools may offer more services than others.

Pastor Cooper Young preaches at Crossroads Community Church in Chittenango, New York, on Dec. 19, 2021. Video screengrab

Pastor Cooper Young preaches at Crossroads Community Church in Chittenango, New York, on Dec. 19, 2021. Video screengrab

“Our school is pretty open about it, if you have mental health needs and we have mental health needs and we talk about it quite openly,” said Su Yon Pak, a dean and associate professor of integrative and field-based education at Union Theological Seminary in New York.

But the pandemic has put a greater focus on those struggling with their mental health, Pak said. “Because of all the constraints, the restraints, the quarantine, the fear of dying, people dying in the families, not being able to connect, absolutely. It’s not just students. We all struggled through it. It was really hard. And as a school we tried to put that upfront.”

Pope Francis’ Key Words for a Marriage: ‘Please, Thanks, Sorry’

Pope Francis Marriage
Pope Francis delivers the Urbi et Orbi (Latin for 'to the city and to the world' ) Christmas' day blessing from the main balcony of St. Peter's Basilica at the Vatican, Saturday, Dec. 25, 2021. (AP Photo/Gregorio Borgia)

ROME (AP) — Pope Francis sought Sunday to encourage married couples, acknowledging that the pandemic has aggravated some family problems but urging couples to seek help and always remember three key words in a marriage: “Please, thanks and sorry.”

Francis penned a letter to married couples that was released Sunday, a Catholic feast day commemorating Jesus’ family. It came halfway through a yearlong celebration of the family announced by Francis that is due to conclude in June with a big family rally in Rome.

Speaking at his studio window Sunday, Francis said he intended the letter to be his “Christmas present to married couples.” He urged them to keep having children to fight the “demographic winter” which, in Italy, has led to one of the lowest birthrates in the world.

“Maybe we aren’t born into an exceptional, problem-free family, but our family is our story — everyone has to think: It’s my story,” he said. “They are our roots: If we cut them, life dries up!”

In the letter, Francis said lockdowns and quarantines had forced families to spend more time together. But he noted that such enforced togetherness at times tested the patience of parents and siblings alike and in some cases led to real difficulties.

“Pre-existing problems were aggravated, creating conflicts that in some cases became almost unbearable. Many even experienced the breakup of a relationship,” Francis wrote.

He offered his closeness to those families and reminded parents that the breakup of a marriage is particularly hard on children, who look to their parents as a constant source of stability, love, trust and strength.

“The breakdown of a marriage causes immense suffering, since many hopes are dashed, and misunderstandings can lead to arguments and hurts not easily healed,” he said. “Children end up having to suffer the pain of seeing their parents no longer together.”

He urged parents to keep seeking help to try to overcome conflicts, including through prayer. “Remember also that forgiveness heals every wound,” he said.

He repeated a refrain he has often used when meeting with families and married couples, listing the three most important words in a marriage: “Please, thanks and sorry.”

The One Resolution You Should Make This Year

Resolutions
Photo from Unsplash.com: @cdd20

It’s at about this time every year that millions of people around the world start thinking about next year. They imagine the habits they will start…next year. They think about the weight they will lose…next year. They dream about the money they will make and save…next year.

But, more often than not, our New Year’s Resolutions give way to the delicious cake, the soft couch and the credit card.

It’s usually not that much different when it comes to our spiritual resolutions. We commit to having our time with the Lord every morning, to do more praying, to give more generously and to share Jesus more often.

But then, well, life happens. We get busy. We forget.

Far too many Christians leave a trail of broken resolutions behind them come February (or, sometimes, by January 2nd!)

Actually, for years and years I was the worst (or the best, depending on how you look at it) at making unrealistic annual resolutions. I would make lists of detailed resolutions in late December and resolve not to break them. But, like a bull in a china closet, I’d soon leave shards of broken promises all across the floor of my once-again-disillusioned soul.

My annual ritual of resolutions reminds me of Peter’s bold resolution to Jesus in Matthew 26:31-33, “Then Jesus told them, ‘This very night you will all fall away on account of me, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ But after I have risen, I will go ahead of you into Galilee.’ Peter replied, ‘Even if all fall away on account of you, I never will.’”

Peter shattered his bold resolution in less than 12 hours of making it.

When Peter realized that he had broken his promise to Jesus “he went out and wept bitterly” Matthew 26:75.

Flash forward a few months to the book of Acts and you see a totally different person. Peter is articulate and daring (Acts 4:13.) He is both a humble servant and a confident leader (Acts 4:8-12.) He would never fall away, disown or deny Jesus again (Acts 5:29.) He is a promise keeper, not a promise breaker.

What was the difference between the Apostle Peter in the Gospels and the Apostle Peter in the book of Acts, between the one who sank in doubt in the waves on the Sea of Galilee and the one who stood in victory against the Sanhedrin in the Temple of Jerusalem, between the one who broke his resolution to Jesus in Matthew 26 and the one who refused to deny Jesus and was, according to church tradition, crucified upside down?

The answer is rooted in John 15:5, “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.”

Jesus spoke these words between the Last Supper and his 3 hour long pray-a-thon in the Garden of Gethsemane, mere hours before his crucifixion. I can imagine Jesus walking down the road to the Garden of Gethsemane and pointing his disciples to a vineyard along the way. I can picture Jesus pausing on that road to share with his young followers his most important lesson when it came to living the Christian life: Like a branch has no power to produce fruit apart from the vine, we have no power to produce spiritual fruit apart from Jesus. Apart from him we can do nothing. Apart from him we are dead branches on the ground. But, in him and through him, we are a vibrant vehicle for spiritual transformation (our own and others.)

It was Major Ian Thomas, founder of Torchbearers International (a gap year Bible teaching and evangelism program that has 25 centers around the world, one of which my son attends), made this prayer famous, “I can’t. You can.

The Major, as he was affectionately called during his life, was tired of all the broken promises and resolutions he had made to himself as a young evangelist. He was tired of being tired doing the work of the ministry. That’s when he stumbled on this key truth in John 15:5, Galatians 2:20 and so many other passages of Scripture.

Here’s how The Major described his own spiritual transformation, “As a young evangelist, my love and enthusiasm for Christ as my Saviour kept me very, very busy until out of sheer frustration, I finally came to the point of quitting. That was the turning point which transformed my Christian life. In my despair I discovered that the Lord Jesus gave Himself FOR me, so that risen from the dead He might give Himself TO me, He who IS the Christian Life. Instead of pleading for help I began to thank Him for all that He wanted to be, sharing His Life with me every moment of every day. I learned to say ‘Lord Jesus, I can’t, You never said I could; but You can, and always said You would. That is all I need to know’. From that moment life became the adventure that God always intended it to be.” – Major W. Ian Thomas

A work glove on its own does not actually do any work. The glove needs the hand to fill it and do the work through it. In the same way we need Jesus, through his Spirit, to fill us and do the work through us (thanks for the illustration Zane Black!)

Instead of making endless lists of resolutions may we make a moment-by-moment, day-to-day declaration of dependence on the Holy Spirit who dwells inside of us. When we do that, the life of Christ himself flows through us. He produces the fruit in us. He does the work through us. Our effort is relentless reliance on him that leads to complete obedience to him!

Does this mean that we never make commitments, resolutions or promises to ourselves? Of course not! But, what it does mean, is that we “put no confidence in the flesh” (Philippians 3:3.) It means the one resolution we must keep is a constant reminder to ourselves to “be filled with the Spirit” (Ephesians 5:18) and to allow the life of Christ to flow through us. As we learn to do that the lists will take care of themselves, because Jesus will be living through us and he never breaks his promises!

I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” Galatians 2:20

This article originally appeared here.

Connecting Parents: An Essential Part of Children’s Ministry

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When I first started in children’s ministry over 33 years ago, I had a strategy that was not conducive to ministering to parents.

I thought my job was to reach and disciple children. And it was. But there was a vital part I was missing.

I was not spending time and effort into ministering to parents as well.

My thought process was — I’ll minister to the children and the adult ministry can minister to the parents.

And that was partially true. Of course, adult ministry should focus on reaching and discipling parents. But so should children’s ministry.

You have a unique opportunity. You see, you have an open door to minister to parents.  Why? Because you are ministering to their children. And parent’s obviously love their children. When you do something nice for a child…when you invest your time in a child…when you show that you care about a child…you quickly get the attention of their parents. Do something nice for my child and you’ve got my attention.

No matter how far a parent is away from God, if you do something nice for their child, you’ve got their attention.

Because of this, we should always be looking for ways to help parents. If ministering to parents is not in your job description, then write it in. It’s just as important as your ministry to children.

How can you minister to parents and help them get connected to the church family (many times their first connection to the church will be through their child who attended first with a friend or family member)?

When a guest family shows up, make sure you not only help the child get to their class / service, but help the parents as well. Help them get connected. Give them info about small groups. Walk with them to the worship service and introduce them to a few people.

Invite them to be part of your spiritual milestones. This is one of the best opportunities you have to get families connected to your church. Need more info about milestones? Click here for more about it.

Small Groups: Getting the Most New Leaders in 2022

communicating with the unchurched

You can agree that it takes disciples to make disciples. When you think about groups, there are many parts — leaders, curriculum, group dynamics, training, coaching, and supervision. But, the most basic part of any group is someone who is willing to make themselves available to other people for the purpose of helping them to become more like Christ. While there is a definition of “disciple” that means student. There are other words translated “disciple” that mean “to follow” or “to rub off on.” Making disciples is a multidimensional enterprise. What does this have to do with getting the most new leaders next year?

Obstacles to Recruiting Leaders

Often the limitation of how many new leaders you can recruit stems from your definition of a leader. If you are looking for leaders according to the definition in Paul’s letters, then you are looking for a select group. You have a very small fishing pond in which to recruit new leaders. But, do you really need elders to lead small groups? Sometimes the word “leader” gets in your way.

If you think of disciples as students who are following a course of study, then you need very knowledgeable people to impart biblical and theological knowledge to the students in their small groups. You may have a few seminary trained folks or even a few who have spent copious hours in self-study, but you don’t have enough teachers or leaders to disciple as many people as you are responsible for.

Think about all of the people attending your in-person services, attending your online services, and listed in your church database. (To gauge the true size of your church, go here.) You have a much bigger responsibility than you realize. Yet, your methods of recruiting and developing leaders are lagging behind. (You’re probably thinking: Good grief, Allen. I thought you were trying to encourage me here. We are apparently still in a pandemic. Give us a break). Okay, I hear you, let’s talk about how you can get the most new leaders.

Every Church Attender Can Lead a Group

Every person in your church can lead somebody. If they can recommend a restaurant, they have influence. If they have influence, then they are leaders. If they know Jesus as their Savior and are filled with the Holy Spirit (according to your definition), they have the light of the world. They have hope. They have truth. They have something to offer.

Start looking at your congregation (in-person and online) as an army instead of an audience. Audiences need to be entertained. Armies need their marching orders. The people you have in your congregation right now are ready for their marching orders. The consumer Christians are gone. Don’t hesitate from challenging the people you have with bigger responsibilities. In the last two years you’ve lost just about as many as you are going to lose. If you ever wanted to change your church’s culture, now is the time.

Challenge every person in your church. Challenge every person in your worship service. Challenge every online attender to gather a group of friends and do something intentional about their spiritual growth. For the people you aren’t sure about, don’t advertise the group they gather. Start leading the church you have.

Stop Babying Your People

Your people have more to offer than you give them credit for. But, the only way you will find that out is if you stop doing things for them and encourage them to do things for themselves. I know some pastors are stuck on the “leader” or “teacher” concepts mentioned in the last section. Most of your people fall more in the category of “by now you ought to be teachers, but you still need to be taught” (Hebrews 5:12 — paraphrased).

Your people can gather a group of friends. Have they ever had a party?

Your people can follow the instructions of an easy-to-use, video-based curriculum. Have they ever watch a show on Netflix, followed a recipe, or built a piece of furniture from Ikea?

Your Guide to Church Stage Lighting Basics

communicating with the unchurched

What equipment do you need to establish church stage lighting basic? You need the basic light fixtures, rigging, and a lighting console. The basic light fixtures include wash lights, beam lights, and spotlights. The rigging depends on the number of lights and the size of the church: in small churches, you may use a few stands to mount your lighting; in larger areas, you may require complex arrangements involving various metal trusses and a fly tower.

Your Guide to Church Stage Lighting Basics

Determine the Amount of Light You Need

If you do not have enough lights, or if the lights are not powerful enough, your stage lighting may make it more difficult to see the stage and performers. The goal of stage lighting basics to illuminate the stage, highlight the performers, and add atmosphere. Without the assistance of professional lighting technicians, you need to estimate the amount of lighting that you require. There are three main questions to ask yourself when determining your lighting needs:

  • What is the size of the area that needs lighting?
  • How far away are the light fixtures from the stage?
  • Do the light fixtures need to be controlled during the event?

If the area that you are lighting is small and the lights are closely positioned, you may require a series of low-powered lights. 300W to 500W lights should provide adequate power. For larger venues, you may need light fixtures that reach the stage from a great distance. In these situations, you need powerful lights with narrow beams. The narrow beams spread as they reach the stage. Powerful lights may have 2000W of power.

It’s easy to get carried away with lighting and install more lights than you require. In a small church, you may only require one of each type of light. A single Fresnel light can wash the stage. You can use a strip of beam lights on each side for adding color and atmosphere and one or two spotlights to highlight performers. In a larger space, you should still start small and build your way up. Use the same setup described above and determine how much more lighting you require. For example, you may find that you need a couple of extra wash lights to wash the stage from a distance. You may also add extra spotlights to profile more performers. Larger spaces also allow you to include additional series of beam lights. You can add strips of beam lights at different distances to create complex lighting arrangements.

Before purchasing your light fixtures, you need to choose between LED and conventional lamps. Conventional lamps burn out and need replacement. They are often more expensive and have traditionally provided brighter output. However, LED lights have come a long way. With few exceptions, you can now purchase LED lights that are just as bright and powerful as any conventional lamp available. (NOTE: Par Cans do not typically use LED bulbs. You may also need conventional lamps when using a very powerful beam from a great distance, as the amount of LED lighting needed to create the same effect may not be economical.)

Purchase Rigging to Support Your Light Fixtures

Lighting trusses are often used for mounting a series of lamps from a fly tower. The fly tower is a series of wires or ropes mounted above the stage area. Lighting trusses may also be used anywhere that you need to temporarily mount lightings, such as the side lighting or beam lights.

If you do not want to set up massive metal trusses, you can use various stands and towers to set up your lighting. With a stand or tower, you may need a lamp bar to house a series of lights. For example, when placing a row of Par Cans to the side of the stage on a light stand, you can use a lamp bar to keep them uniform.

Chains, safety cables, pulleys, and other gear may be needed to properly support your church stage lighting. If the lights are positioned above people’s heads, you need to use extra precaution to ensure that the lights are correctly secured to the rigging. (You may also need to install hoist motors or electronic controls if you want to move the lighting remotely.)

Choose A Church Stage Lighting Console

Along with the light fixtures, you may need a lighting console to control the lighting. Lighting consoles are convenient, but they are not always required. In a small venue, you may only need a few lights, which can easily be adjusted with using a console.

The first detail to consider is the number of channels that the console can control. Each channel is used to control one light fixture. You may also want to find a lighting console that includes a specific number of faders. The faders allow you to adjust the dimmer setting on a group of light fixtures.

There are also many special features to consider. If you want to pre-program your church stage lighting basics you need a lighting console that allows you to set scenes. These scenes can be stored, making it easier to create the same effects for multiple performances.

Conclusion

In the end, choosing the equipment for church stage lighting basics requires planning. You need to determine the type and amount of lighting that you require. In a small church, you may only need a couple of wash lights, some sidelights, and a couple of spotlights. For larger churches, start small and add lighting as needed.

You may also want a combination of LED and conventional lights. While you can find powerful LED lights, you may need conventional lights for bright beam lighting.

The lights also need to be positioned, which requires the use of rigging. Various trusses, ladders, and stands are used to secure the lights and keep them from crashing to the ground.

The final component for your church stage lighting basics is the lighting console. The console allows you to adjust the intensity of the lights without manually adjusting dimmer switches. Using a lighting console is a lot like using an audio mixer. You can group lights together and control them with faders.

If you need assistance setting up your church stage lighting basics, you should also consider working with a professional lighting technician. They can assess your needs and help you find the right equipment.

 

This article on church stage lighting basics originally appeared here, and is used by permission. This article on church stage lighting basics was also published in MinistryTech Magazine.

Desmond Tutu, Archbishop, Activist and Apartheid Foe, Is Dead at 90

Desmond Tutu
FILE - Archbishop Emeritus Desmond Tutu addresses new University of Oklahoma graduates, at a ceremony at the university after he received a honorary degree, Tuesday April 25, 2000 in Norman, Okla. Tutu, South Africa’s Nobel Peace Prize-winning activist for racial justice and LGBT rights and retired Anglican Archbishop of Cape Town, has died at the age of 90, South African President Cyril Ramaphosa has announced. (AP Photo/J. Pat Carter, File)

(RNS) — Retired Anglican Archbishop Desmond Mpilo Tutu, the man who became synonymous with South Africa’s nonviolent struggle against apartheid, died Sunday (Dec. 26) at the age of 90.

Tutu was diagnosed with prostate cancer almost two decades ago.

The feisty spiritual leader of millions of Black and white South Africans seized every opportunity at home and abroad to rail against the racially oppressive regime that stifled his country for decades. His struggles earned him the Nobel Peace Prize and appointment to the leadership of a commission that sought to reveal the truth of apartheid’s atrocities.

“There’s no person on the face of the earth — Nelson Mandela would have been the other — that has had the kind of moral compass and exemplary mandate I think that the archbishop has,” said Alton B. Pollard III, former dean of Howard University’s School of Divinity.

In later years, Tutu carried his work for justice into other areas beyond racial reconciliation — from AIDS to poverty to gay rights.

“All, all are God’s children and none, none is ever to be dismissed as rubbish,” he said in 1999 to the “God and Us” class he taught as a visiting professor at Emory University’s Candler School of Theology. “And that’s why you have to be so passionate in your opposition to injustice of any kind.”

RELATED: Beth Moore Serving Eucharist at Her New Anglican Church Causes Twitter Meltdown

Long before South Africa elected its first democratic government in 1994, Tutu dreamed of and spoke fervently about “what it will be like when apartheid goes.”

But there were times in public speeches and in interviews when the cleric doubted whether, after decades of agitating for social justice, he would live to witness the decay of apartheid.

During the 1970s and ’80s, when other Black leaders critical of white majority rule were being violently snuffed out or silenced, Tutu’s prominence in the church made his one of the few Black voices strong enough to resonate around the world.

But at times, not even his stature in the church or powerful international religious connections were enough to keep the government at bay or from confiscating his passport. Protests by the world’s leading clerics, including the Archbishop of Canterbury, came but failed to buffer Tutu from the brutal regime.

Tutu said a disciplined prayer life helped him through apartheid and continued to sustain him decades later.

“I could myself not have survived had I not been buttressed by my spiritual disciplines of prayer, quiet and regular attendance at the Eucharist,” he told Religion News Service in 2011.

His bold protests against racial segregation and public campaigns for international economic sanctions made Tutu a thorn in the side of the South African government. But to many Blacks in the country, Tutu wasn’t radical enough. Some even chided him for being dedicated to crafting a nonviolent resolution with whites for racial reconciliation in South Africa.

Tutu never set out to be a controversial figure or even a priest.

‘Go in Peace’: Pennsylvania Church Founded in 1800 Holds Last Service

First Presbyterian Church
The sanctuary of the Bellefonte First Presbyterian Church is shown in the sanctuary of the Bellefonte First Presbyterian Church on Dec. 22. 2021 in Bellefonte, Pa. The church which is nearly as old as the borough itself, held the final scheduled service on Christmas Eve after having welcomed generations of families over the course of more than two centuries. (Abby Drey/Centre Daily Times via AP)

BELLEFONTE, Pa. (AP) — A Pennsylvania church with a 221-year history held its final service and is scheduled to close at the end of the year because of declining membership and attendance.

The First Presbyterian Church of Bellefonte, which is nearly as old as the borough itself, held the final scheduled service on Christmas Eve after having welcomed generations of families over the course of more than two centuries.

“There’s just such a love among this congregation. We’ve all known each other so long and we know each other’s foibles,” church elder Candace Dannaker told the Centre Daily Times. “I’ll miss our personality, our laughter and our joy in just being together. And, of course, the faith aspect of sharing that with other like-minded people.”

The church was established in 1800 by the same men who founded Bellefonte in 1795 at a time when there were only 16 states and counted among its members two former Pennsylvania governors. The church met at the courthouse for almost two decades and then in a stone edifice; the current structure was built shortly after the Civil War.

Dannaker estimated the church had about 40 members before the pandemic, a number that is down to about 25, and had no in-person worship from March 2020 until Easter Sunday. When Dannaker joined 34 years ago, she said, there were about 200 people in attendance then.

Pam Benson, 77, a member for 73 years, said that when she was born during World War II, many businesses were closed Sunday and few events were scheduled. She also believes that fewer parents have insisted that their children attend services and that churches haven’t always been competitive in recruiting new members.

“It was so different. It was just what you did. Unless you were really sick, it was just what you did,” Benson said. “It’s just change, it’s progression. It’s what happens. Not that I like it, but it is what it is.”

The 15,000-square-foot church is scheduled to close for the last time Dec. 31. Dannaker said the future of the building hasn’t been determined.

Video of the final service posted on the church’s Facebook site included references to “the pain of saying goodbye to one another” but a reminder that “challenges aren’t anything new to humanity” and saying the Christmas message of hope “is just as timely and essential today as it was 2,000 years ago.”

Before the final hymn, members lit and raised candles to these words: “And the light has splintered the darkness. And hope is ours once more. And this light does call us forward, remembering the past, and walking confidently into the future. And now go in the peace of Christ.”

This article originally appeared here.

Deconstructing Deconstruction

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Conversations about deconstruction seem to be ubiquitous. Legion are the number of articles, social media links, sermon series, and videos dedicated to critiquing existing theological traditions, parachurch platforms, or public religious figures. While those engaging in this phenomenon have done so from several vantage points, two common approaches are taken by those leaving churches that teach historic Christian doctrine and ethics. Simply put, those approaches are exaggeration and ambiguity.

Exaggeration is a form of inductive hyperbole. It is an attempt to prove a sweeping generalization without sufficient evidence to back it up. People fall for exaggerated criticism because it stokes alarm and fear. Nothing works more powerfully on the minds and hearts of people than ungodly fear (2 Tim. 1:7). If someone can convince people that the ship is sinking, he can encourage them to jump off the ship. If he can make people think that there is no one left to help navigate the ecclesiastical storms, then he can convince them to follow him to safety.

To be sure, churches and their leadership are subject to critique. No one who has read the New Testament can fail to see how “judgment begins at the house of God” (1 Pet. 4:17). The Lord’s all-searching eyes assess the spiritual condition of churches and its leaders. Given current debates, this means that wherever a church, denomination, or parachurch ministry legitimately excuses abuse, racism, or sexual sin, it should be exposed, repented of, and held accountable. This also means that whenever legitimate criticism of a church’s theological tradition is called into question, it should only be done so in order to drive us deeper into the Scriptures to form clear and settled convictions. This is so rarely called for by those criticizing churches, denominations, and parachurch ministries that it leaves one with the impression that deconstruction from biblical Christianity rather than doctrinal clarity and reform is the end goal.

The exaggeration employed by Deconstructionists also diminishes the fact that each local church must be dealt with according to its own spiritual condition. One of the problematic aspects of social media is that it creates a single-issue conflated court of public opinion about “the Church” or about a particular denomination. Prominent voices calling for deconstruction make exaggerated blanket statements about “the church in America,” “Evangelicalism,” or “Big Eva.” Whatever hot-button issue becomes the issue of the day, social media fosters a monolithic conversation that lacks measured reaction and theological nuance. To be sure, every local church, denomination, and parachurch ministry is subject to criticism. However, the exaggeration employed by Deconstructionists is meant to expose perceived deficiencies while clouding the good in the most sweeping manner possible. This, it seems to me, is so much a part of the momentum of the deconstructionist movement. This sort of approach undermines the true Spirit-wrought work that Christ has done among His people in various ecclesiastical fellowships and parachurch ministries.

Christ does not treat all visible churches as monolithic organizations. The Lord treats each of His local churches according to their individual conditions. Jesus’ letters to the seven churches (Rev. 2–3) serve as prime examples of how the Lord critiques the spiritual life and health of individual local churches. G.K. Beale explains,

The seven churches fall into three groups. The first and last are in danger of losing their very identity as a Christian church. Therefore, they are exhorted to repent in order to prevent their judgment and to inherit the promises that genuine faith deserves. The churches addressed in the three central letters have to varying degrees some who have remained faithful and others who are compromising with pagan culture. Among these Pergamum is in the best condition and Sardis is in the worst. These churches are exhorted to purge the elements of compromise from their midst in order to avert judgment on the compromisers (and probably also themselves) and to inherit the promises due those who overcome compromise. The second and sixth letters are written to churches which have proved themselves faithful and loyal to Christ’s ‘name’ even in the face of persecution from both Jews and pagans. Even though they are ‘poor’ and ‘have little power,’ they are encouraged to continue persevering as the “true Israel,” since more trials will confront them. They are to endure with the hope that they will inherit the promises of eternal salvation (both will receive a ‘crown’).

The Apostles also dealt with each individual local church based on their spiritual condition. The churches in Galatia were in danger of a different sort of false teaching than was the case with the churches in Thessalonica. The members of the churches in Galatia needed Paul to address it based on its specific needs. The churches in Philippi had different pastoral needs than did the churches in Colossae. Prior to offering critique of any given local church, denomination, or parachurch ministry, we must remember that each one has distinct needs.

The second approach taken by those advancing deconstruction is ambiguity. Having painted sweeping criticisms of a denomination or ministry on a blog or on Twitter threads, impassioned individuals gain enough of a following to catch the eye of a publishing company. The publisher thrives on public interest. Out of zeal to lead the charge in each social matter, the impassioned public voice writes a book critiquing some aspect of perceived injustice. According to the author(s), “the church” has not done a sufficient job speaking or writing out against said perceived injustice. A cursory reading of the critique reveals that the author(s) has resorted to both exaggeration and ambiguity. Minimal specific examples are given. Hardly any qualifications are made. Next to no clear solutions are offered. The deconstruction movement trades in ambiguity.

5 Ways to Lead for Increased Spiritual Impact in 2022

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The new year is just around the corner.

What is your perspective for 2022?

  • Hopeful?
  • Uncertain?
  • Concerned?

Personally, I’m very hopeful. I’m praying for and anticipate a strong Kingdom advancing year.

Why?

I’m hopeful about 2022 because of how much we all have learned, how we’ve grown, the changes we made, and my faith in God who is for us and with us.

Jesus, Himself said, “. . . I will build my church and the gates of Hades will not overcome it.” (Matthew 16:18)

That is reason enough for hope.

It’s not likely that 2022 will be easy, but really, when has advancing the Kingdom of God ever been easy? It’s just different levels of challenge, and your leadership mindset will play a big role in how well your church makes progress.

There will be unknowns in the road ahead, but consider what we have come through and how God has continued to change lives.

The people you lead need to know you have hope in the future. You don’t need to have all the answers, but you must be confident enough to point the way and lead the charge.

If your hope in the future is uncertain, take the next few weeks to ask God to help you get there. He holds the future and is in it with you.

If you want to boost your perspective about 2022, reflect on your calling, God’s purpose and faithfulness, and the joy of seeing life change.

Regardless of your thoughts about the coming year, this is a good season for reflection and preparation. (Post on that topic to come.)

For this post, let’s focus on some of the best ways to leverage your faith and leadership for life change, spiritual growth, and momentum for your church.

5 Ways to Lead for Best Results in 2022

1. Lead With Relevance

Relevance does not mean watering down the gospel; instead, it’s about understanding how to interpret, communicate to, and connect with current culture.

Relevance recognizes the issues that bring tension and division and understands more than one viewpoint.

Our Christian biblical worldview must not be compromised, but it’s important to understand how others see the world to connect and lead effectively.

It’s not easy to lead above division, but it starts with understanding the playing field. And rather than taking sides, demonstrating grace when criticized, peace under pressure, and kindness to those in need.

  • Relevance understands people’s fears.
  • Relevance has compassion for the reasons why people are anxious.
  • Relevance recognizes the things people worry about.

What to Do When Other Christians Hurt You — 8 Responses

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What do you do when other Christians hurt you? Read on for sage advice.

When Martha complained to Jesus about Mary on His first visit to Bethany, Mary could have chosen to be offended by her sister. But there is no indication that she felt that way. She also could have taken offense when Judas and the disciples protested against her act of extravagant worship. But again, there is no indication that she did.

Don’t make the mistake of underestimating the pain that was inflicted upon Mary in both situations. Here was a woman who loved her Lord with all her heart, and she was unfairly criticized for it. Not by her enemies, but once by her sister and another time by some of the Lord’s own disciples.

It reminds me of the old adage, “No good deed shall go unpunished.”

The words of Elbert Hubbard come to mind: “To avoid criticism, do nothing, say nothing and be nothing.”

In both cases, Mary never opened her mouth to defend herself or her actions. In silence, she entrusted the matter to her Lord. And in both instances, Jesus rose to her defense.

Point: There will always be some Christians who will undermine and denigrate your good actions.

T. Austin-Sparks once wrote, “If you get upset, offended, and go off and sulk, and nurse your grievance, you will die.”

With that in mind, here are eight things I’ve learned about being offended by others that may help you when Christians hurt you:

(1) Christians will hurt your feelings.

Because of the fall, this will happen. Sometimes a person acts with malicious intent, desiring to hurt you because they don’t like you or they’ve chosen to be offended by you. Other times they will hurt you without realizing it.

I’m sure that when the other disciples chimed in with Judas’ complaint, they weren’t trying to hurt Mary. It was just the result of fleshly judgment.

(2) When Christians hurt you, your spiritual maturity will be revealed.

You will discover how real your relationship with Jesus Christ is when your feelings get hurt. You can be the greatest speaker, the greatest worshipper, or the greatest evangelist, but when your feelings are hurt, what you do at that moment and afterward will reveal the reality of your relationship with Jesus.

People have one of two reactions when their feelings get hurt: They deal with it before the Lord, or they destroy others.

Mary left it in the hands of Christ.

(3) God intends to use mistreatments for our good.

Recall the mistreatment that Joseph endured at the hands of his own brothers. Joseph took it from the hand of God, saying, “You intended to harm me, but God intended it for good.”

7 Practical Thoughts on Forgiveness in Leadership

communicating with the unchurched

Forgiveness in leadership is absolutely critical to leading people.

“You hate me! You pick and choose which members you love!” Years ago, those words were screamed in my ear over the phone by a church member who felt like I had not greeted them well on Sunday morning. In fact, they went on to tell me in the conversation that I only gave them one hug instead of two on that day and then they hung up on me. Maybe the moral of the story is always give your members two hugs on Sunday.

Seriously though, forgiving people and asking for forgiveness is tough work. Forgiveness is to the leader what oxygen is to the lungs.

These seven principles have helped me along the way when it comes to forgiveness in leadership.

1. Forgiveness in leadership requires so much energy that you can help yourself by having a soft heart and thick skin.

If you constantly take everything personally you won’t have any energy left to forgive in the situations that really hurt. Learn to let some stuff roll off your back. Focus on the people and issues that really need forgiveness.

2. Forgiveness in leadership is easier when you don’t define the person by what they have done to you.

The person that is hurting you is most likely a decent Christian who is caught up in the middle of a volatile situation. Don’t judge their whole life on what they are doing now to you. Take the kind of perspective on their life that you would want them to take on yours.

3. Forgiveness in leadership is a standard by which you can measure your Christian spiritual growth. 

How often do you say I’m sorry? It shows humility toward God and love for others when we are quick to apologize. When we wait to say I’m sorry or we don’t grant forgiveness quickly we are living from a source of pride.

4. Forgiveness in leadership has a powerful way of taking the steam out of an argument.

How many conflicts become inflated because people won’t apologize? I’ve found that those people who are coming to the office for a big battle are disarmed by a prompt and sincere apology.

5. Forgiveness in leadership very rarely needs to be accompanied with an unsolicited explanation.

This is tough because we always want to make an excuse or give a rationale for our behavior. Just practice the discipline of asking for forgiveness and stopping. To be sure, sometimes the explanation is required but most often it’s not. Practicing this will help you even when you are the one who has been hurt. Because in ministry sometimes you can’t give the other party all the information you know.

6. Forgiveness in leadership is the natural overflow of a life saturated in the gospel

This is more than a catchy statement, it’s true. Walk your thoughts through the components of the gospel concerning the situation. Remember God’s original intention was for us to live in constant dependence on him. Remember that the problem you are having is because both of you are sinners. Remember that Christ came to redeem the worst of us. Remember that we can be restored.

7. Forgiveness in leadership does not mean forgetting, it means releasing.

It’s not profitable to try and force yourself to not remember being hurt. What you can do is choose not to hold the offense against the person. This is not easy but it is the most Christ-like thing you can do in life and ministry.

This article originally appeared here.

Ed Stetzer: ‘Cancel’ the Salvation Army? I Think Not.

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In the end, it appears everyone gets a turn to face our new cancel culture. Left or right, our new pressures of ideological purity and tribal buzzwords eventually set their sights upon even the most absurd of targets. Case in point is the recent war conservatives have decided to wage on the Salvation Army.

That’s right, the Salvation Army— the folks who care for the poor while others, left and right, try to cancel them.

In Religion News Service, I explained:

Yet beyond its evident good work, the Salvation Army is a powerful example of how the church must endure against the buffeting of a polarized society. In this new day of cancel culture, the Salvation Army seems to be consistently hit from both sides of the ideological divide.

Let me elaborate further here, as others seemed to have seized the moment for their own purposes, at the expense of the Salvation Army and the people they serve.

Crusading in the WSJ

Last week in the Wall Street Journal, Kenny Xu, a crusader against affirmative action, took aim at the Army in the latest skirmish in our cultural war on how to handle race, racism, and past injustices.

Yet, it’s not really about the Salvation Army—it’s about scoring political points at their expense, and at the expense of the poor.

I’m grateful Xu at least recognized the historic and broad respect the Salvation Army has earned over its more than 150-year history.

But in the same breath, Xu transitions to a litany of hyperbole and mischaracterization that has become emblematic of our political and cultural discourse. At the heart of Xu’s concern is that “an internal coalition of woke ideologues now endangers the organization’s reputation.” Worse, at one point Xu suggests that their concern for justice is, at some level, financially driven as they “court more corporate giving.”

Seriously?

The similar refrain of dismissing authentic concerns with cheap buzzwords and slandering motivations is as tiresome as it is routine. But because it proves effective in sparking outrage, the cancellations continue.

I am deeply appreciative of the Salvation Army. I hope you will join me in appreciation of its historic model of integral mission, showing that evangelism and justice are integral to the gospel. Moreover, in a season of cultural tribalism, the Salvation Army actually provides a powerful example of how the Church must endure against the buffeting of a polarized society. In this new day of cancel culture, the Salvation Army has responded to criticism from both sides of the ideological divide with charity, truth, and an unwillingness to compromise their mission.

Canceled from the Right

It’s not surprising that the Salvation Army would be criticized from the left, given the Army’s commitment to the gospel, traditional sexual ethics, and more.

Now, however, the Salvation Army has come under criticism from the ideological right. This anti-woke crusade, reflected in the piece by Kenny Xu charging Salvationists with “radical woke overtones against American Christians” shows that some who on the one hand say they are opposed to cancel culture are nevertheless willing to discount the historic and devoted service to the gospel by the Salvation Army.

The current criticism comes as the Salvation Army tries to engage issues of race—using Christian language suggesting that Christians might consider repenting for racism, which seems a pretty biblical practice. (For one example, consider Southern Baptist resolutions repenting for past slavery and ongoing racism.)

The Slippery Slope of Families Attending Church Less

communicating with the unchurched

There is a trend happening in churches. Families are attending church less frequently.  In most cases, families that used to attend twice a month are now attending church once a month. Families that used to come once a month are now only showing up at Christmas and Easter.

There are many reasons why this is happening.  Here are a few key ones…

Sports.  Kids are more often involved in sports leagues and traveling teams.  Nothing wrong with sports.  I played sports when I was in elementary and high school.  But not on Sunday.  On Sunday, nothing trumped being in church.

Many parents today do not share that same value.  Anytime there is a sports event on Sunday…church gets left out of the picture.

Busyness.  Families are very, very busy.  This means they have a smaller margin for activities.  In many cases, the small margin they have is used for kids’ activities such as dance, sports, karate classes and on and on we could go.

Whereas Sunday used to be looked at as a day to focus on worshiping God, today it is the overflow day where families catch up with things they couldn’t get to during the weekdays.

Another factor with being so busy, is being tired.  But Sunday, parents are exhausted from their busy week and just want to rest.  They look at what it will take to get the kids up, get everyone dressed and then drive to the church and they decide to skip.

Online.  Online church services are such a great way to spread the Gospel and grow people in their faith.  But it can also be an outlet for families who don’t feel like going to church in person on Sunday.

“Let’s just watch online today” has become a valid option for families.

Priorities.  Church has been removed as the top priority on Sunday.  Families look at church as just another option and if the other options aren’t appealing on a Sunday, then they will go to church.

Family situations.  Many children have parents who are divorced.  Many time, this means they can only attend church when they are with one of the parents.  This translates to attending church every other week.

I believe that when families skip church they are entering a slippery slope.

They are sending a message to their children that church is not important.

They are sending a message to their children that says church is just another option on Sunday and participation is optional.

They are sending a message to their children that Jesus is not worth worshiping on Sunday.

They are sending a message to their children that Jesus is a part of our life, but not the center of our life.

Feed My Sheep

communicating with the unchurched

“Come and have breakfast,” Jesus said to His disciples when He appeared to them for the third time after His resurrection (John 21:12). In all His resurrected glory, Jesus condescended to invite His friends to a meal, and it’s in this context that we read about Jesus’ final conversation with Simon Peter.

Jesus asks three times, “Simon, do you love me?” The standard interpretation of this passage is that just as Simon Peter had repudiated Jesus three times—denying even knowing Him, let alone loving Him—Jesus counters with this threefold interrogation: “Simon, do you love me?” But there’s at least one other possible interpretation for this repetition. Specifically, perhaps what we find here is the principle of emphasis by repetition.

To make a point emphatic, Jesus often prefaced His words by saying, “Verily, verily,” or “Truly, truly, I say unto you,” before a profound teaching. We see this again and again in Scripture whereby the truth of a statement is given emphasis by repetition. The Apostle Paul says, “Let him be anathema . . . anathema” (Gal. 1:8–9). The seraphim cried to one another before the throne of God, “Holy, holy, holy” (Isa. 6:3). And the cry is heard in Revelation, “Woe, woe, woe,” when God’s wrath is revealed (8:13).

Whatever the interpretation, whether it’s linked to Peter’s denial or the principle of emphasis by repetition, this is a text that every church member and pastor needs to hear.

Perhaps one of the most common and favored metaphors in Scripture for the people of God is the metaphor of sheep. We immediately think of Psalm 23, where David draws from his own experience as a shepherd and attributes to God the qualities of a shepherd: “The Lord is my shepherd” (v. 1). This metaphor carries over to the New Testament, where Jesus declares Himself to be the Good Shepherd (John 10).

How fitting it is to liken God and His Messiah to the role of the shepherd. Anyone in Palestine would have known how dependent sheep were on their shepherd. To be honest, it bothers me a bit that the people of God are compared to sheep. It’s not really a very complimentary metaphor if you know anything about sheep.

I remember playing golf once in Michigan, and out of nowhere came a flock of sheep without a shepherd—right in the middle of the fairway. It didn’t matter what we did; we couldn’t get rid of those sheep. They were running around aimlessly like lost sheep because there was no one to guide them.

And yet God borrows from nature to describe His own people, and not in a very complimentary way. With respect to the things of God, for the most part, we are like sheep—somewhat dense. All of this makes up part of the background of Peter’s final encounter with Jesus.

Jesus calls Peter to demonstrate his love for Him by feeding His sheep. The first thing we need to learn from this text is that the people of God consist of Christ’s sheep. Jesus said, “Feed my sheep” (John 21:17). They are His lambs. When someone is installed as a pastor in a church, he is tasked with taking care of the lambs that were bought and purchased by Jesus. There is no greater sacred trust than to have God entrust His people to a pastor’s care.

But what does it mean to feed Christ’s sheep? What does it mean to tend them? Food, of course, is the primary substance by which our bodies are nurtured. What Christ is saying to His disciple is essentially this: “I am holding you responsible to nurture My sheep. You are to feed them.”

Ed Stetzer: The Church and Donald Trump: We Need Christ at the Center of Our Services, Not Democrats, Republicans or Any Other Politician

Church and Donald Trump
Donald Trump addresses the First Baptist Church Dallas congregation. Screen grab: WFAA-TV

The First Baptist Church of Dallas, Texas, was for many years one of the most prominent churches in the Southern Baptist Convention. It was brought to prominence in the 20th century under legendary pastors George Truett and W.A. Criswell, whose two pastorates spanned 97 years. The church still carries much weight, especially among older and more traditional Southern Baptists. 

First Baptist Church and Donald Trump

The current pastor, Robert Jeffress, regularly leans into political partisanship. He has frequently appeared on Fox News speaking about politics and evangelicals, in recent years spending his time and energy to defend Donald Trump during his campaign and presidency. This week, Jeffress welcomed the former president to address the congregation after his sermon and give a brief Christmas message. 

During the introduction, Jeffress described himself a “close friend” of the former president and stated that President Trump “is the most pro-life, pro-religious liberty, pro-Israel president in the history of the United States of America.” He added Trump was “a great friend to all Christians.” After his introduction, President Trump was greeted with cheers and a standing ovation.

In prepared remarks, Trump spoke about the Christmas season, although at times he departed from his script to speak politically about problems in the nation. At one point he remarked, “Our country needs a savior right now, and we have a savior — that’s not me, that’s someone much higher up.” 

I contemplated on whether to write about this event. For those of you who read me, you know I’ve expressed concerns about Trump’s engagement of evangelicals. Truthfully, I didn’t have a big issue with most of what the former President said. 

Who is the Center?

But then again, it was a corporate worship gathering where Jesus should have been the central focus. And that is my issue. What transpired between Pastor Jeffress, FBC Dallas’ congregation, and Trump on a Sunday morning exemplifies where some evangelicals and some evangelical churches have deviated from the primary focus and primary mission of Christ’s church. 

Now, I get that Democrats do this as well—and it is also a mistake. That’s why I have been publicly critical there in those situations, most recently when Vice President Harris blatantly politicked in Virginia churches. They are both wrong, yet I am an evangelical and this is a President, so it is worth our attention as well.

Samuel Perry, in his Time article entitled, “How Trump Stole Christmas—And Why Evangelicals Rally to Their Savior,” summarized the service:

Jesus was celebrated, yes. But the entire Christmas service was built around Trump’s advent: lines wrapped around the building starting 3 hours before the event; security screening for everyone in the main sanctuary; Trump’s smiling face on every program. The former President was introduced or acknowledged four separate times during the service, each one to thunderous applause.

As is often said, “When you mix politics and religion, you get politics.”

Don’t Let Politics Become Idolatry

I should immediately caution that I believe strongly that patriotism and political engagement are vital components of a healthy democracy. I love my country and I love seeing people—regardless of age, party, or culture—get involved in the political process. However, these good things began to transform into idols when we instill in them our hope and faith.

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