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Letter Claiming To Be From Church Whose Preacher Said Gay People Should Be Shot Scares LGBTQ+ TikTok Influencer

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A water tank in Cedar Hill, Texas on March 30, 2020. Pete unseth, CC BY-SA 4.0, via Wikimedia Commons

Editor’s note: This article contains language that some might find disturbing. The purpose of this article on Stedfast Baptist Church is to report news that the ChurchLeaders editors believe is important for the church to know. This article is not an endorsement of the perspectives being reported. 


A letter claiming to be from members of a Texas church notorious for saying that gay people should be executed was reportedly sent to a TikTok influencer who identifies as LGBTQ+ and said that the letter was supposedly from new neighbors.

Among several key beliefs stated in the letter were “that Jewish people and Muslim people are pedophiles” and that “LGBTQ people are groomers and unclean and should be lined against a wall and shot in the back of the head.” The influencer, who was unnerved by the letter, asked followers for “suggested actions.”

“Not your usual content here,” said the TikTok influencer, who goes by the handle @enbyofcrows and whose name appears on the platform as “Crow.” Crow showed viewers a typed letter Crow said had been taped back together after the influencer’s wife ripped it apart in anger. Crow read the repaired letter aloud in a TikTok video, saying it was from neighbors who had moved in recently and lived directly across the street. 

“As devout Christians, we feel it is our duty to reach out to you and spread our faith. We are longtime members of Stedfast Baptist Church,” the letter began, explaining that “our church is one of a growing number of New Independent Fundamentalist Baptist churches spreading across this country.”

Stedfast Baptist Church Denies Sending Letter

Stedfast Baptist Church is a church that has made headlines in recent years for a number of incendiary statements. The church was evicted in February 2022 from a building it was renting in Hurst, Texas, after Pastor Jonathan Shelley said that gay people are “worthy of death.” The congregation then moved to Watauga, Texas. Stedfast was again evicted later that year, and the church subsequently purchased a building in Cedar Hill, Texas.

While in Watauga, church leader Dillon Awes said during a sermon that gay people “should be sentenced with death, they should be lined up against the wall and shot in the back of the head! That’s what God teaches.”

Shelley has repeatedly used homophobic slurs, said that Jewish people “want to destroy everything that’s holy and everything that’s righteous,” and has said that women don’t earn as much as men because “they’re not as good at working.”

RELATED: Church That Supports Executing Gay People, Denies Holocaust Purchases Building Following Multiple Evictions for Hate Speech

Crow first posted about the letter at the end of August and posted additional updates in the weeks that followed. The first of “five main points of belief” stated in the letter is “the King James Bible is the one true version, the inherent Word of God. All other versions are blasphemous. We believe this so strongly that we have Bible burnings as least once a year where we will burn all other versions of the Bible.”

“So far, not overly concerning,” said Crow. “Freedom of speech—get it.”

On Oct. 7, polemical news site Protestia posted a video purporting to show Shelley leading Stedfast members, including children, in burning copies of the Bible when the church was still in Watauga. In a statement to ChurchLeaders, Stedfast said the video actually showed Pure Words Baptist Church in Houston.

The letter went on to say, “We believe that Jewish people and Muslim people are pedophiles and should be cast into the fire,” and, “We believe LGBTQ people are groomers and unclean and should be lined against a wall and shot in the back of the head.”

Family of Slain Pastor Cries Out Against ‘Backed Up System’ After Years-Long Trial Delay

Ronald K. Mouton Sr.
Screengrab via KTRK

In June 2022, beloved Pastor Ronald K. Mouton Sr. was shot and killed in an apparent road rage incident. The suspect is currently free on a $500,000 bond. But the victim’s family continues to grieve and await the trial—now set for three years after Mouton’s death—that will hopefully bring justice and closure.

“I know we have to have patience and wait on a backed up system,” Mouton’s twin brother told ABC13. “Losing my brother was very important to me.”

Family Decries 3-Year Trial Delay After Murder of Beloved Pastor Ronald K. Mouton

A family, church, and community lost a beloved pastor in an apparent road rage shooting. Mouton was driving alongside another car on the Gulf Freeway in Houston, and the two drivers were arguing. A witness reported the other driver extended his hand, holding a pistol, outside the car window and shot the pastor, according to Click 2 Houston. Nearby surveillance footage showed a man running back and forth on the sidewalk before Mouton crashed his white car.

One month after Mouton’s shooting, Deshawn Longmire, an Uber driver, was charged with the murder. Police identified the man running back and forth on surveillance footage as Longmire.

Longmire originally told law enforcement that he wasn’t in the area at the time of the murder. But Uber records showed that Longmire was, in fact, at the location at the time of the incident.

Longmire’s trial was initially set for September 2024 but was delayed and set for April 2025. The recent postponement was due to a scheduling conflict with the defense attorney.

The family is frustrated with the trial delay, which the Harris County District Attorney’s office blamed on COVID-19 and Hurricane Harvey. The trial is set to begin in April 2025, nearly three years after Mouton was killed.

This isn’t the only trial experiencing delays. ABC13 reported that at the 208th District Court—the court handling Mouton’s case—34% of cases have been pending for more than a year. However, the National Center for State Courts states that 98% of felony cases—such as this one—should be settled within a year.

RELATED: Gateway Church Applying To Join ECFA Amid Class Action Lawsuit Over Allegedly Misallocated Funds

“It ain’t about not understanding death or not understanding that in this life, we leave one another. I get all of that,” Mouton’s twin brother told ABC13. “But to know that his killer has the freedom he has to be around this long, going on three years before it even goes to trial, while we’re suffering to see the end of this, that’s the part that hurts my family more than anything.”

Trump’s Eventful Weekend in California Features Pastor Greg Laurie, Dennis Quaid, and a Disputed Story of 3rd Assassination Attempt

Donald Trump Coachella
Pictured: Dennis Quaid (left), former President Donald Trump (center), Pastor Greg Laurie (right); Screengrabs via YouTube / @PBS NewsHour

“That sun is hot,” said former President Donald Trump before donning his signature red hat in Coachella, California, over the weekend. Trump held a rally on Saturday (Oct. 12) in the desert city made famous by music festivals, and several Southern California politicians and influencers were in attendance. 

After walking out to Lee Greenwood’s “God Bless the U.S.A.,” Trump began his characteristically freewheeling speech with the familiar talking points of crime and immigration, criticizing “Kamala, as she calls herself,” for the nation’s woes. 

While most of Trump’s criticism focused on Vice President Kamala Harris, Trump did pause at one point to call President Joe Biden “a weird dude,” in contrast to vice presidential candidate J.D. Vance, whom Trump said “has a very good brain.”

Again focusing on Harris, Trump said that he only refers to the vice president by her first name, wrongly pronounced, “because if I say ‘Harris,’ nobody knows who the hell I’m talking about.”

At the end of his speech, Trump argued that election day will “be the most important day in the history of our country” because “we stand on the verge of the four greatest years in the history of our country.”

Prior to Trump’s speech, the rally featured Southern California natives Pastor Greg Laurie and actor Dennis Quaid.

Pastor Greg Laurie Urges Christians To ‘Vote Biblically’

Laurie, who is a well-known evangelist and the founding pastor of Harvest Christian Fellowship, a multisite church based in Riverside, California, offered an invocation. 

“How many of you are proud to be an American today? Raise your hand up,” Laurie said. As the crowd cheered, Laurie nodded and said, “I thought so.”

“How many of you fly an American flag outside of your house? I do too,” he added. “Some of you fly really big American flags on your trucks; I’ve seen it.”

“You know, there are those who would try to marginalize us who are Christians and call us Christian nationalists,” Laurie went on to say. “And I consider myself a Christian patriot, and I’m proud of that.”

“We’re not trying to impose our faith on anyone else. We want the same First Amendment rights that all Americans have to stand boldly for our faith and say what is true,” Laurie said. “We’re not trying to push that on anyone, but we do want to share it.”

Explaining that “Jesus called us to be both salt and light,” Laurie argued that voting is an essential aspect of a Christian’s role of being a moral “preservative.”

“So I am urging everyone who claims to be a follower of Jesus Christ to vote and to vote biblically in this election,” Laurie said. “No election in my lifetime is as consequential as this one, so we all need to engage.”

RELATED: Donald Trump’s Favorite Bible Might Be on the Way to Oklahoma Schools

Laurie then led rally goers in prayer. 

“Father, America was your idea before it was the idea of any man,” Laurie prayed, going on to say that the United States’ wealth and prosperity has allowed it to “be a blessing to the world.” 

“Lord, you’ve blessed America, and we all have benefited from that blessing,” Laurie said. While Laurie prayed a blessing on all political leaders, he prayed “especially for our friend today, President Donald Trump.”

Christians Shocked That GloRilla’s Explicit Rap Debut Features Kirk Franklin, Maverick City Music, Chandler Moore

glorilla
Screengrab from YouTube / @theofficialGloRilla

When “Glorious,” the debut album from secular rapper GloRilla, dropped on Friday (Oct. 11), some Christians were shocked to see a collaboration with gospel musicians. The song “Rain Down on Me”—which features Kirk Franklin, Maverick City Music, Kierra Sheard, and Chandler Moore—is sandwiched between other tracks with explicit lyrics.

Some fans applauded the project, saying it could sow seeds of faith in listeners’ hearts. Others criticized the appearance of Christians working so closely with “sinners.” Franklin, Moore, and Maverick City previously faced backlash for collaborating with secular artists.

RELATED: ‘I’ll Do Better’—Kirk Franklin Tells Lecrae He’s Willing To Be Challenged About His Actions

GloRilla’s Rap Song Asks God To Rain Down Blessings

GloRilla, whose real name is Gloria Hallelujah Woods, goes by glorillapimp on social media. The 25-year-old native of Memphis, Tennessee, grew up a Christian home, sang in the church choir, and was homeschooled until high school.

On the “Tamron Hall Show” earlier this year, the rapper said she initially planned to become a gospel singer and that she and her mother pray for each other. “I always have to put God first in whatever I do,” said GloRilla, and not let “too much negativity get to me.”

Lyrics to “Rain Down on Me,” which features the gospel artists, ask God for protection from enemies plus a downpour of blessings. The first verse begins:

Feelin’ like I’m God’s favoritе,
and that’s the best feeling evеr.

Rain down on me, Father God,
I won’t use an umbrella. (Rain down on me.)

Forgive the ones who play with me,
apparently, they don’t know no better.

At times, I don’t know who to trust,
I randomly rebuke the devil.

It’s hard to talk about my blessings,
they be sayin’ I’m actin’ cocky.

Always and forever humble,
they just don’t wanna see me pop it.

Five feet and I’m praisin’ you
with every inch up in my body.

So I pray you watch my back,
along with those who say they got it.

Watch over my family, Lord,
and watch over all of my partners.

And even though he hate me, Lord,
watch over my baby father.

Watch over my haters,
they the ones that make me go the hardest.

I just want us all to win,
I just want us all to prosper.
Thank You, Lord.

In the bridge, GloRilla sings:

I know I’m a sinner, Lord,
and I know I might sin again.

So thank You for not givin’ up
and still givin’ me the strength to win.

Protect me from the evil
that I can’t see with my eyes.

And if it’s any blessing-blockers ’round me,
help me cut them ties. In Jesus’ name.

On another song, “Glo’s Prayer,” the rapper asks for God’s guidance about how to leave a man. “Prayin’ to the Lord to get this [expletive] off my mind,” she sings.

Fans React to Gospel Artists’ Collab With GloRilla

On social media, fans shared mixed reactions to Christian artists participating in an expletive-filled album. One wondered if it was a prank, while another wrote, “I dunno if this is what the Bible meant by being set apart.” Someone asked, “How is Maverick City on the same album as Sexxy Red? Like what are we doing?”

RELATED: Kirk Franklin and Chandler Moore Join Will Smith for Live Performance at the BET Awards

Alan Noble: Mental Health & Ministry—Being Honest With Ourselves & Other

Alan Noble
Image courtesy of PastorServe

As ministry leaders, how can we honestly approach our own mental and emotional struggles and create safe spaces for others to do the same? In this week’s conversation on FrontStage BackStage, host Jason Daye is joined by Alan Noble. Alan is a professor at Oklahoma Baptist University. He is the co-founder and editor-in-chief of “Christ and Pop Culture” and an award-winning author. His most recent book is titled “On Getting Out of Bed.” Together, Alan and Jason look at the reality of mental afflictions and how they relate to our spirituality. Alan then shares from his own experiences some words of caution and encouragement on how we can address mental health in ministry.

FrontStage BackStage Podcast With Alan Noble

View the entire podcast here.

Keep Learning

Looking to dig more deeply into this topic and conversation? Every week we go the extra mile and create a free toolkit so you and your ministry team can dive deeper into the topic that is discussed. Find your Weekly Toolkit here… Love well, Live well, Lead well!

The Past Few Years Have Left Clergy Burned out and Exhausted. But That Can Change, Say Experts.

clergy burnout
(Photo by Nataliya Vaitkevich/Pexels/Creative Commons)

(RNS) — America’s pastors are tired.

The decline of organized religion, the aftermath of a worldwide pandemic, political polarization — and the burden of caring for their congregation’s soul — have left many clergy feeling burned out and wondering how long they can hang on.

The title of a 2024 report from the Hartford Institute for Research summed up what clergy are saying: “I’m Exhausted All the Time.” Small wonder that about half of clergy had thought about leaving their congregation — or the ministry altogether — in recent years.

“This is a challenging time for all congregations. They’re getting smaller, they’re getting older, they’re not as vital as they once were, and then the pandemic traumas of closing and opening,” said Scott Thumma, director of the Hartford Institute and leader of a five-year study of how COVID-19 affected congregations.

Racial divides and political issues have disrupted faith communities, said Thumma. All these factors have undermined the relationship between religious leaders and their congregations, leading to clergy burnout and discouragement.

That has made it crucial for clergy to pay attention to their mental health, experts say.

While burnout and poor mental health for clergy may often be gradual, the recovery process requires a lot more intentionality, said Rae Jean Proeschold-Bell, director of the Duke Clergy Health Initiative at Duke University.

That’s why it’s important for clergy to monitor feelings of being overwhelmed so they can be addressed before becoming a larger issue, she said.

Making plans for incorporating intentional practices can help clergy decrease stress and regain spiritual well-being. During the pandemic, the Duke Clergy Health Initiative partnered with the United Methodist Church for a study on mindfulness practices.

Clergy took eight classes on mindfulness techniques. They participated, on average, for 28 minutes a day for six months. They saw a reduction in stress and an improvement in their heart rate variability — the heart’s ability to recover.

Proeschold-Bell recommended that clergy try a practice called the Daily Examen, which has been practiced by Catholics and other contemplative Christians.

“There’s a little bit of gratitude. And then review the last 24 hours of the day with gratitude, but also to notice what emotions came up for them during that review,” said Proeschold-Bell. “Pray on that with God, and if they felt like they needed forgiveness for anything, to ask for forgiveness from God. And if they needed guidance, pray for that guidance. And then they closed it out with, again, gratitude for the day.”

Other intentional practices include exercise, taking time to eat nourishing foods and getting enough sleep. The most important thing is taking time away from work and its stressors so clergy can connect and meet their physical and psychological need, experts say.

Therapy can also help, said Gary Gunderson, professor of faith and the health of the public at the Wake Forest School of Divinity. Therapists can be great resources for clergy to talk about the issues they are facing without judgment for struggling.

“Pastors and priests, people in ministry, people in caring professions, they carry a lot of suffering,” said Dr. Mary Beth Werdel, director of the Pastoral Mental Health Counseling program at Fordham University.

Practical Steps to a Small Church Discipleship Strategy

small church discipleship
Adobestock #616818227

As a pastor of a smaller church, you know the joy of seeing someone come to Christ. But let’s be honest—when it comes to actually discipling that new believer, it can feel like you’re winging it. You might even have a pit in your stomach, knowing you don’t have a clear plan. Been there, done that.

The good news is: It doesn’t have to be that way. You can create a simple, powerful discipleship strategy that’s customized for your church, without having to reinvent the wheel.

Here are five practical steps to help you create a clear discipleship strategy for your small church.

1. Get Clear on What a Disciple Is

Before you can create a strategy, you need a clear definition of what you’re trying to produce. Ask yourself: What does a mature disciple look like in my church? If we don’t know what we’re aiming for, we’ll never know if we’ve hit it.

The Bible teaches that a disciple isn’t just someone who attends church, but someone who:

  • Knows God’s Word (head)
  • Lives out what they believe (hands)
  • Is transformed in their heart and character (heart)

In my NewStart Discipleship resources, I break this down into what I call Head, Hands, and Heart discipleship. We want people to know, live, and feel the way Jesus taught. It’s simple, but it’s effective.

2. Create a Simple Discipleship Pathway

In smaller churches, it’s easy for people to fall through the cracks if you don’t have a system in place. You need a clear, step-by-step discipleship pathway that any new believer can follow. The key here is to make it simple and make it obvious.

For example, in my NewStart Discipleship Journal, I designed a 50-day Bible reading plan that helps new believers get the foundational teachings of the Bible. Each day, there’s a simple video that explains what they’re reading and helps them apply it. It takes a new believer from confusion to clarity in under two months.

Here’s a quick video demo of how I use that tool with new believers, and what it does for them:

Here’s what you need in your pathway:

  • A clear entrance (How does someone begin the journey?)
  • Specific steps (What will they do next?)
  • A clear destination (How will you know when they’ve completed the process?)

How Much Time Should You Spend on Sermon Prep?

Sermon Prep
Adobe Stock #995425679

How much time should we pastors spend preparing a sermon? Recently I watched a video where a famous pastor answered that question. His response, “I study and read all the time and it takes me about one to two hours to put a sermon together.” Yikes! When I heard that, I felt guilty because there’s no way I can do sermon prep that quickly. I’m sure this pastor’s heart was right, but I wish he had qualified himself more. I doubt very many of us are that speedy. Here are some thoughts on sermon prep time

In Haddon Robinson’s book Biblical Sermons, he wrote that experienced preachers he surveyed spent an average of 16 hours in sermon prep. That sounds more like it to me. That’s probably my average and I’ve been preaching for 25 years.

How Much Time Should You Spend on Sermon Prep?

It depends on…

  • how long you’ve been in ministry. If you been in ministry several years, you have a backlog of study material. If you haven’t you will probably need to set aside more study time. I did in my early ministry years.
  • how well you’ve catalogued your previous study notes, sermons and materials.
  • how well you manage your time.
  • what’s happening around you…sometimes unexpected family and ministry demands arise that require our time that we otherwise would have spent on sermon prep. No need to wallow in guilt when that happens.
  • your personality…some pastors have the gift of gab and can ‘make up stuff on the fly,’ some of us don’t; some personalities require the preacher to process what he wants to say more thoroughly.

A Deficit of Discipleship: The American Church Is Off-Mission

American church
Adobe Stock #354554805

The American church is off-mission. That may seem like a ridiculous statement considering the number of growing megachurches and multisite churches around the country. How could the American church be off-mission with record crowds? Well, let’s go back and look at the church’s mission statement:

Jesus said: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:19-20, NIV).

Regardless of how churches can rephrase and reframe their mission statements, this is the mission: to go and make disciples. The American church is not called to make converts. In fact, to lead people in a prayer without offering them a pathway and companions for the journey is irresponsible. The American church is not called to make leaders. In Jesus’ view, the first would be the least. This doesn’t sound like western leadership. It sounds like discipleship. The American church is not called to make volunteers to staff the weekend services. In fact, to reduce the ministry of the church body to guest service roles is an affront to the New Testament church. The American church is not called to draw crowds. The American church is not called to build buildings. The American church is not called to make money. We are called to make disciples.

But, how can megachurches or any church for that matter make disciples?

Disciples Aren’t Processed. They’re Crafted.

Many churches attempt to convert their crowd into some form of discipleship through an assimilation process. Take this class. Make this commitment. Sign this card. Yet an assembly line process doesn’t work with people. They aren’t raw materials. They don’t all start from the same place.

Who are you the most like? What is your default? While we would all like to say, “Jesus,” the reality is that you and I are more like our parents than any other people on the planet. We think like them. We talk like them. We parent like them. We relate like them. Our habits are like them. Their example is ingrained in us. Some of us had great parents. Some of us had loving parents who did their best. Some of us had parents who were complete nightmares. Regardless of what type of parents we had, what’s ingrained in us is difficult to overcome. Even the example of the best parents can be improved upon. No one’s parents are perfect.

Then, in addition to parents, we can add experiences, tragedies, pain, addictions, suffering, career paths, relationships, and so many other things that shape our lives. Discipleship is not making widgets on an assembly line. Widgets are made from pure, raw materials. Disciples are made from broken and sinful people who long for transformation. But, it doesn’t disappear all at once. As Pete Scazzero says, “Jesus may be in our hearts, but grandpa is in our bones.”

Steeplejacking: A Hostile Takeover in Worship?

steeplejacking
Adobe Stock #5263672 & #442379844

Steeplejacking is a term that describes the attempt to infiltrate, influence and take-over an existing congregation. In the corporate world steeplejacking could be compared to a hostile takeover. It is often initiated by marginalizing what a congregation has done or is presently doing in order to coerce it into making radical changes.

Steeplejacking: A Hostile Takeover in Worship?

It is irrefutable that adjustments to worship practices are often necessary as a church considers the cultures and contexts of those present and those not present yet. But in an effort to initiate some of those changes, leaders sometimes push to do anything different than what is being done presently. The consequence is those who have been around for a while feel as if they are losing the church they have known and loved. So even when change motives are pure, it still seems like their church is being steeplejacked.

Many of those congregational veterans are probably not that averse to all worship change but are just feeling sidelined as those changes are being considered without them. It seems to them that their opinions are no longer considered and their convictions are overlooked as antiquated. So their decades of blood, sweat, tears and tithes are facing foreclosure and eviction.

The automatic assumption is that worship change always requires incorporating something completely new. So churches are often good at asking revolutionary questions like, “What’s broken and how do we fix it?” But maybe they should also be asking reevaluation questions like, “What’s working and how can we do more of it?”[1]

Max Lucado: Thoughtfully Teaching on the End Times

Max Lucado
Image courtesy of PastorServe

As we preach, teach, and disciple others, how can we keep an eternal perspective in mind and thoughtfully address the end times? In this week’s conversation on FrontStage BackStage, host Jason Daye is joined by Max Lucado. Max is a speaker, best-selling author, and the pastor of Oak Hills Church in San Antonio. Max’s books have sold nearly 150 million copies worldwide. His latest is titled, “What Happens Next?” Together, Max and Jason look at our ministries from an eternal perspective, considering our ministry legacy and finishing well. Max then provides some incredible wisdom about how we can thoughtfully approach preaching on the end times.

FrontStage BackStage Podcast With Max Lucado

View the entire podcast here.

Keep Learning

Looking to dig more deeply into this topic and conversation? Every week we go the extra mile and create a free toolkit so you and your ministry team can dive deeper into the topic that is discussed. Find your Weekly Toolkit here… Love well, Live well, Lead well!

Why Biola Started What Could Be the First Interdisciplinary AI Lab at a Christian University

biola
L: Biola University students work in the AI Lab. R: Dr. Michael Arena. Images courtesy of Dr. Michael Arena

Some educators might be—understandably—concerned that artificial intelligence (AI) is going to destroy their jobs. However, Biola University is a Christian institution that is leaning into the challenges and opportunities AI presents by exploring how to use AI’s disruption in the most redemptive way possible.

“We have launched what we think is the first interdisciplinary AI Lab in a Christian university,” said Dr. Michael Arena, dean of Biola’s Crowell School of Business. Arena is on the faculty of the AI Lab and spoke to ChurchLeaders at Gloo’s second annual AI and the Church Hackathon that took place in Boulder, Colorado, from Sept. 13-15. 

RELATED: Gloo Holds 2nd AI & the Church Hackathon, Focusing on ‘Redemptive Technology’

Arena acknowledged there are qualities that make AI “scary dangerous,” particularly when it comes to the possibility of technology replacing human relationships or our relationship with God. When it comes to post-secondary education, Arena said that “a lot of faculty, a lot of staff are like, ‘Oh no, this is going to destroy education.’”

It would be easy to see the dangers of AI and conclude “we’ve got to run from this and hold it off, extend its implications as long as ever.” On the other hand, educators could respond with a “proactive stance…and engage in it and better understand it and learn.” It could have a destructive impact on education, Arena said, “but it actually might also make education better.”

Biola University’s AI Lab Is a Resource Hub

At this year’s AI and the Church Hackathon, more than 200 attendees from the U.S. and other countries came together on 40 teams to compete for cash prizes by creating AI solutions that will support human flourishing and thriving churches. A number of thought leaders sat down with ChurchLeaders to discuss the purpose of the hackathon and how believers and church leaders should view and engage with AI.

“How do we steward AI? How do we lean into it? How do we truly better understand it and engage with it, as opposed to run from it?” Arena asked. 

Arena’s purpose in attending hackathon had to do with “catching the energy, connecting, building the network of like-minded people both in tech and ethics and really just sort of amplifying and accelerating the way we can develop AI.” His particular focus was on how to “develop students to use AI from a business standpoint.” 

Arena believes Christians should draw some clear lines on how AI should and should not be used. “I think we ought to declare some things,” he said, noting that AI “will never, ever substitute a human relationship.”

Also, while AI can be an extremely useful tool for pastors for some tasks, such as gathering information, Arena said, “We should never allow AI to strip us away from the revelatory power of praying for the Holy Spirit’s presence while we’re studying Scripture.” 

“As Christians, we’ve got an obligation to start thinking about, how do we safeguard AI?” he said. “But also, how do we get really, really disciplined about what we’re uniquely made to do and what parts of ourselves are we not willing to give up? Not because AI can’t do it but because we shouldn’t let AI do it.”

RELATED: Pastors, Don’t Let Your Fear of AI Cause You To Miss This Moment, Say Experts

Pastor Jesse Lusko Shared Gospel Message With Actor Joaquin Phoenix

joaquin phoenix
Jesse Lusko preaches on Oct. 5. Screengrab from YouTube / @counterculturechurch

In a recent sermon, Oregon Pastor Jesse Lusko shared an inspiring account of talking to actor Joaquin Phoenix about Jesus. On Sunday (Oct. 5), Lusko described the encounter with his father’s favorite actor—the day before his father’s funeral several months ago.

Editor’s note: This article contains references to sexual abuse.

While concluding a sermon series about Jonah, Lusko, pastor of Counterculture Church in Portland, preached about vengeance and forgiveness. Being victimized can turn people into hateful “mirror images” of their oppressors, he said.

As an example from pop culture, the pastor pointed to the Batman villain Arthur Fleck. After being beaten down repeatedly, Fleck “finally snaps and decides he’s going to get his vengeance,” so he becomes the Joker. Lusko then segued into his run-in—and gospel-centered conversation—with the actor who played the Joker.

 

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Joaquin Phoenix Hears About Jesus From Jesse Lusko

This spring, after Lusko’s father died of cancer, the pastor gathered with family members—including his brother, fellow pastor Levi Lusko—for a funeral. The day before the service, Jesse Lusko entered a coffee shop, where a friend informed him he’d been standing in line with Joaquin Phoenix.

Because Phoenix was his father’s absolute favorite actor, Lusko said hello and shared how much his father admired Phoenix’s work. The actor offered condolences and revealed that his own father had died of cancer too.

“I also shared with him my dad’s story of coming to Christ,” Lusko said during his sermon. “That my dad had experimented with tons of drugs, that he’d hitchhiked around the United States, that his mom had died of brain cancer, that his stepdad was murdered by his business partner.”

“That’s all a true story,” said Lusko. “My dad had come to Christ, and Joaquin was blown away by that story.”

RELATED: Impromptu Worship Service Breaks Out Among Contestants From ‘The Voice’

Later that day, Lusko saw the actor again, in a hotel gym. Phoenix ended up “chasing me down” and requesting a photo together, the pastor said, because he was touched by the story of Lusko’s father.

The two men talked about Joaquin Phoenix playing Johnny Cash in “Walk the Line.” The 2005 movie depicts how Cash’s producer balked at the musician playing for criminals at Folsom Prison, fearing it would alienate his Christian fans. “We believe in Jesus,” Lusko told Phoenix. “We believe in his grace. My dad believed in that, and I just want to pray God’s greatest grace over you.”

Forrest Frank, Sean Feucht, and Lauren Daigle React to Hundreds of Ole Miss Students Getting Baptized at Unite US Event

Jennie Allen Ole Miss
Screengrab via Instagram / jennieallen

Unite US keynote speaker Jennie Allen recently shared that hundreds of students from the University of Mississippi responded to a call to put their faith in Jesus and be baptized.

“He’s doing it again and again! It’s too good,” Allen posted on social media beside an image of a student she had just baptized.

“Ole Miss, you absolutely blew us away tonight,” Unite US said on Instagram. “The Pavilion was packed with 6,500 college students hungry for something more. College students, we are so proud of your boldness to let go of the things that have been holding you back from all God has in store for you.”

RELATED: ‘God Is Moving’—Unite Keynoter Jennie Allen Shares Video of Baptisms at University of Tennessee

“We are cheering on every single student who made the life-changing decision to follow Jesus tonight–this is just the beginning,” the post continued. “God is on the move in this generation!” The posted featured images of students getting baptized in the back of pick-up trucks.

According to its website, United US is a “movement of college students united to lift the name of Jesus” that started on Sept. 23, 2023, after “thousands of students gathered at Auburn University’s Neville Arena” to lift of the name of Jesus. Since then, the movement has gained momentum, allowing it reach other campuses across the nation.

 

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Christian artist Forrest Frank, who just won this year’s New Artist of the Year award at the Gospel Music Association’s Dove Awards, posted that he was able to witness first hand what God is doing at the 13th ranked party school in the nation. “7k students from one of the top party schools showed up last night to represent Christ and get freed,” said Frank. “Huge thanks to @jpokluda @jennieallen for letting me tag along at @unite_us…can’t wait to see what God does next!!”

RELATED: ‘Over 12,000’—Sean Feucht, Saddleback Church, Zoe Church Participate in ‘Largest Synchronized Baptism in History’

Worship leader Sean Feucht replied to Frank’s post, saying, “That’s POWERFUL brother!!!!!! We’re seeing this too! There is SO MUCH HOPE for the campuses of America right now!!!”

A Christian College President Reflects on Lausanne 4

Lausanne
Daderot, CC0, via Wikimedia Commons

Editor’s note: This article is part of forum discussing the fourth Lausanne Congress. It is not an official Lausanne Movement forum but an opportunity for Lausanne delegates to share their thoughts about the fourth Lausanne Congress, the Seoul Statement, and the future of the mission. You can read the entire series, from diverse voices around the world here.

I serve as president of Gordon College, a 135-year old Christian institution that is deeply intertwined with the story of global ministry and American evangelicalism. My office was formerly occupied by Harold John Ockenga, first president of the National Association of Evangelicals.

It was an honor to be a part of the fourth Lausanne Congress (L4), a beautiful demonstration of the church across the world, celebrating together and focusing on the timeless principles of the Bible and the good news of the Gospel. It was mentioned that there was more diversity assembled in Incheon than at the Olympics. Two hundred and five nations sent athletes to the 2024 Olympics, and a similar number of regions sent delegates to the Lausanne Congress, perhaps more given that over 6,000 joined virtually. Lausanne’s manifestation of the church—not defined by geography nor by time—can lift evangelicalism above the internecine debates which often inhibit the Great Commission in the United States and elsewhere.

Whether the term evangelical is preferred or not, the global church rooted in core Christian faith beliefs celebrated communion, recited the Apostle’s Creed, worshipped and prayed together, and responded to an ongoing call to action. For the many Christian colleges and organizations wrestling with how to describe their Christian identity and mission, the Lausanne movement and documents provide a consistent articulation of serious, orthodox belief and faithfulness rising above the material and political agendas that may confuse or dilute the power of the gospel. 

And yet, controversial opinions around the Seoul Statement created a buzz alongside the activities in the convention hall, partially due to a different process than had been deployed for the Lausanne Covenant of 1974, Manila Manifesto of 1989, and the Capetown Commitment in 2010. These documents are important assertions of the evangelical approach to spreading the gospel and reaffirming the core beliefs of the church around the world. When these documents, including the Seoul Statement, demonstrate agreement, there is a beautiful reflection of unity around the authority of Scripture and the church worldwide.

When there is controversy or disagreement, we can also celebrate the opportunity for deeper discussion toward understanding. One need not be discouraged by the differences over the Seoul Statement or disagreements over topics such as Israel-Palestine, climate change, the Holy Spirit, or even dispensational eschatology. When these conflicts and differences over strategies for collaborative action are discussed, the Church can model productive disagreement rooted in a common source of truth. 

For today’s college students, there are not many exemplary moments like these that can show a process, even one evolving in real time, that brings those differences to the surface and calls on the courage of participants to respect their differing opinions. The Lausanne movement can allow for contrary opinions but point back to a common source of truth that guides obedience and experience. We have seen in recent years many ministry leaders yielding to the temptation toward political or cultural disagreement that sour many on the truth and beauty of the Gospel.

At Gordon, our campus research on rising generations suggests that the entrepreneurial spirit of young Christians leads them away from older models of Christian organizations and toward ownership of new initiatives of Christian spiritual formation. This was on display at the Lausanne Congress as younger participants were fully engaged in worship and collaborative action. Our college students are often compelled to grow deeper in their walk with Jesus Christ by artistic creativity such as we witnessed by painters Bryn Gillette and Lexie Newsom as well as music by Korean church choirs, the Gettys, and Isaiah6tyOne worship band. We heard testimonies from the Younger Leaders Gatherings and from those who were engaged with worship and the arts.

As younger Christians steer away from traditional structures of faith engagement, there are opportunities for them to shape the Church of the future in positive directions. At Lausanne, the focus on the arts, the workplace, collaborative action, and the work of the Holy Spirit in revival and repentance showed that the church of the future may take a different form but can still promote the Gospel. 

As the 50-year legacy of Lausanne was celebrated and invoked often, it made clear that Christian organizations started in 19th and 20th centuries must adapt or die. We have found this true in the realm of Christian higher education and it applies to the array of evangelical mission-driven organizations, many of which were present at Lausanne. The story arc of post-Enlightenment modernization and industrialization shaped the way that Christian churches, missionary movements, parachurch organizations, and colleges were founded over the last century or more.

This organizing impulse created a benevolent empire during the Second Great Awakening, which was repeated in the founding of global missions outreach in the late 19th and early 20th centuries, youth ministries in the mid-20th century, and media-focused evangelistic ministries in the latter 20th century. However, with a rising rate of controversies and moral crises over the past four decades, confidence in personality-driven ministries has rapidly declined.

In place of many of the evangelical subculture of organizations will be a renewed emphasis on integrating Christian faith into the workplace and endeavors across the business, scientific, and nonprofit landscape. The Christian workplace faith movement is already decades old and growing rapidly with pointed challenges for the public reading of the Bible, openness to integrating Christian principles into business practices, and a robust debate on the role of faith and reason in corporate and scientific spaces. Aligned with this emphasis on the workplace as one of the more effectives venues for declaring and displaying Christ is the emphasis on action to address the most pressing issues of our day, including gap areas which the state of the Great Commission identified as stagnant areas of engagement in need of new energy. 

Lausanne and the Brown Church: An Asian-Latino Reflection on the Inspiration, Pains, and Public Witness of L4

Lausanne
Lightstock #402159

Editor’s note: This article is part of forum discussing the fourth Lausanne Congress. It is not an official Lausanne Movement forum but an opportunity for Lausanne delegates to share their thoughts about the fourth Lausanne Congress, the Seoul Statement, and the future of the mission. You can read the entire series, from diverse voices around the world here.

As a professor and pastor, Lausanne was a privilege to attend because it brought together my identity as an “evangélico” in the tradition of Samuel Escobar and René Padilla, and my research and teaching on the Brown Church. Fifty years ago, when asked by Billy Graham to serve on the planning committee for the first Lausanne, Escobar worried that “Lausanne would cheer a ‘mutilated Gospel,’ an American middle-class gospel tainted by the ‘American way of life’ and loyalties to conservative politics” (Kirkpatrick, A Gospel for the Poor, 19). 

Despite his concerns, Escobar went ahead with his participation: “I think that our presence and our contribution in this committee…is worth the time, work and patience involved in it” (Kirkpatrick, 19). In his now-famous plenary talk at Lausanne I, René Padilla introduced the world to the concept of “misión integral,” or holistic mission, which had been recently been developed by Latin American evangelicals in the context of military dictatorships, poverty, and civil war: “Concern for man’s reconciliation with God cannot be separated from concern for social justice…the mission of the church is indivisible from its life. I refuse, therefore, to drive a wedge between a primary task, namely the proclamation of the Gospel, and a secondary task (at best) or even optional (at worst) task of the church” (Kirkpatrick, 21).

According to Padilla, any dichotomy between social action and evangelism is a false dichotomy. Christian mission is like a plane with two wings—one wing consists of the verbal proclamation of the good news of Jesus Christ and the other the embodiment of the Gospel through justice and love of neighbor.  If either wing is missing, the Gospel plane will crash.  

The unflagging advocacy of Padilla, Escobar, John Stott, and others, led to Lausanne’s current stated approach of Proclamation and Action. With much enthusiasm, I came to Incheon to follow in the footsteps of these three heroes of mine, be inspired in faith and action, and explore the current state of the global Evangelical movement. To be honest, I was warned by some friends that I might encounter the same “mutilated gospel” and “American middle-class gospel” that Escobar described five decades before. 

The joy of Lausanne for me was connecting with new friends and family members of the global church. It was like a big family reunion. For the first time in my life, I truly worshipped together with people of every tribe, language, nation and tongue. Africa, Asia, Latin America, the Middle East, Europe. U.S. North Americans were only 500 out of the 5,000 gathered.  It was a living picture of Revelation 7:9.

I also came to see firsthand what Andrew Walls, Samuel Escobar, Philip Jenkins, and others have been saying for the past several decades—the pendulum of Christianity has now shifted to the Global South. As Western Christianity sadly faces decline, Africa, Asia, Latin America, and immigrant churches in North America are the new vital centers of global Christianity. This pattern has repeated throughout the past 2,000 years all around the world—for a time Christianity flourishes in one geographic center, followed by decline and rebirth in a new cultural center. The Gospel cannot be stopped, Christianity is infinitely translatable, and the Gospel is a “liberator of culture” (Walls, “The Missionary Movement,” 3, 22). As the Great Commission extends to the ends of the earth, Christ sanctifies us individually, and our cultures corporately, allowing our cultural treasures to shine more brightly as a sweet offering to our Savior for eternity (Revelation 21:26). 

Comprised of sisters and brothers from Niger, Ghana, Singapore, the Philippines, and the US, my table group was a highlight celebrating the new reality of Christianity’s geographic pendulum shift. Unplanned and unexpectedly, I even met a brother whose parents were part of my grandparents’ ministry in China in the 1940s. My grandfather, Calvin Chao, planted InterVarsity in China in the 1940s and was called the “Billy Graham of China.” One of the biggest highlights was celebrating communion together led by pastors from Korea and Japan, and as a sign of the healing which Christ can bring between nations centuries at war. Revelation 22:2 experienced now, a foretaste of the future, God’s restoration of all things and healing of the nations. 

Like any family reunion, however, it’s just a matter of time before familiar dysfunctions rise to the surface. They are always painful and always come with a sting of surprise, although in hindsight they should have been expected. This happened at Lausanne, too. I share some of these pains now because I want the Lausanne family to heal and grow, and I care deeply about the Church. I also share these honest words because, as a UCLA professor since 2005, I know that our Christian public witness is on the line. As shared by Dr. Anne Zaki, such truth telling is costly but necessary. 

As Latinos/as sometimes we get invited to speak in predominantly white ministry spaces because, at best, conveners intuit that our voices have a meaningful contribution to make, or, at worst, because they feel obliged but don’t really understand the value of our diverse perspectives. For Lausanne, I have no reason to believe that it was the latter, but it still turned out quite badly.

Like her father 50 years ago, Dr. Ruth Padilla DeBorst was invited as a plenary speaker to speak about justice and the social implications of the Gospel. Dr. Padilla is one of the leading theological voices representing the Latino community in the global church today, and she is the modern heir of the misión integral movement begun by Rene Padilla and Samuel Escobar.  

Dr. Ruth Padilla shared a compelling message on the topic of justice on Monday night of the conference. In fact, it was the only plenary talk on the subject. Her talk was wide ranging, and several sentences of her 15-minute presentation spoke to the deadly injustices occurring among the Palestinian people. To the dismay and deep anger of myself and many others, Lausanne sent out an email several days after Dr. Padilla’s talk, apologizing for it (even though Lausanne leadership was given an advance copy which they approved), and shaming her publicly in front of the 5,000 physical attendees and thousands more participating in the conference virtually. 

Franklin Graham Says Kamala Harris’ Policies Are ‘Anti-Christ’; Claims Harris Has No ‘Evidence of Faith in Her Life’

Franklin Graham Kamala Harris
Left: Cornstalker, CC BY-SA 4.0, via Wikimedia Commons; Right: Lawrence Jackson, Public domain, via Wikimedia Commons

Evangelist Franklin Graham took aim at Vice President Kamala Harris in a recent statement to Premier Christian News, going as far as to say Harris’ policy positions are “anti-Christ.”

Graham, who is the son of famed evangelist Billy Graham, is the president and CEO of Samaritan’s Purse and of the Billy Graham Evangelistic Association (BGEA). He is also a long-time supporter of former President Donald Trump. 

Graham has stood behind his support of Trump amid criminal indictments and sexual abuse allegations, and he told Premier Christian News that it would be “a great problem for the church if [Harris] was elected” because he “hasn’t seen any evidence of faith in her life.”

While Graham contends that his support for Trump and opposition to Harris is keeping with his father’s beliefs and values, a diversity of opinion exists on the matter, including within the Graham extended family.

RELATED: ‘As the 47th President, [Trump] Will Keep His Word,’ Franklin Graham Says Before Leading Prayer at RNC

Evangelicals for Harris, a political advocacy group seeking to mobilize American Christian to vote for Harris, has featured archival footage of Billy Graham in its attack ads about Trump. In these ads, Evangelicals for Harris use the late evangelist’s words to argue that Trump is morally unfit for leadership. 

Jerushah Duford, a granddaughter of Billy Graham and niece of Franklin Graham, has lent her voice to support the group. In a Zoom call in August, Duford said that the 2024 election is a “pivotal point in our country’s future.”

“One of my grandfather’s favorite verses was Micah 6:8. What an incredible reminder of what the Lord requires of us: to do justly, to love mercy, and to walk humbly,” Duford said, seeking to draw a contrast between the Christian values of her grandfather and Trump having “bragged about assaulting women” and his “excuses for Jan. 6” and “for convicted assault and 34 felonies.”

“I’ve always stated that my president doesn’t have to be a Christian,” Duford said, “but I am and will be watching for my faith leaders to support actions that reflect mercy, justice, and humility, and for my faith leaders to rebuke actions that are the antithesis of that.”

RELATED: ‘He’s Wrong’—Trump Reveals Franklin Graham Told Him His Speeches Would Be Better If He Didn’t Cuss

Franklin Graham has taken exception to the likeness of his father being used to attack Trump and support Harris. In a social media post, he said, “The liberals are using anything and everything they can to promote candidate Harris. They even developed a political ad trying to use my father @BillyGraham’s image. They are trying to mislead people.”

Don’t Leave Them Alone: How Your Church Can Faithfully Support the Bereaved

grief support
Image courtesy of Church Initiative

Grief touches every church family. And those grieving a loved one’s death are often silently walking around with heavy burdens that you and your church leaders aren’t aware of. These unseen burdens affect their spiritual walk, emotional well-being, and ability to engage fully in the life of the church. 

Grief, even when experienced by those with faith in God, is complex and ongoing, and it’s not something that people necessarily “get over” or “get through” in a short time. Deep grief can last months and even years after a death. As pastors and church leaders, we’re called to recognize that our congregants desperately need more than a comforting sermon, a few weeks of people coming around, or a sympathetic hug—they need structured, continued support and care. 

But what does this look like within your congregation?

Understanding Grief

Grief is not just an emotional response; it impacts every aspect of life—spiritually, mentally, and physically. It can shake the very foundations of even the strongest Christian’s faith, raise challenging questions about God’s goodness, and leave individuals feeling isolated in their pain. 

Many believers are under the misconception that strong faith should make them immune to deep sorrow or that believers should quickly move on from loss. Yet on the inside, they are likely confused, discouraged, and desperately screaming, yet they often don’t want to admit to others just how much they’re struggling or doubting. However, as we know from Scripture, grief is a natural and profound human experience under the sovereign hand of God. Grieving people need to be able to freely express their pain and with no specific time constraints.

You Might Feel Ill-Equipped for Effective Grief Care

For pastors and church leaders, addressing grief can feel challenging. Pastors may feel unprepared, under-resourced, or unsure of how to offer more than immediate consolation, especially for those church leaders who have not experienced deep loss themselves, not to mention those who might lack the time to dedicate attention to these specific needs or have already over-booked their counseling load. The usual routines of pastoral care might not suffice for someone grappling with long-term sorrow. 

A Christ-centered grief support program can bridge this gap, providing tools and a framework to help leaders walk alongside their congregants in their time of need.

The Need for Faith-Based, Structured Grief Support

Grieving people in your church and community are searching for relief, comfort, and answers. Believers often turn to their faith, while those without a relationship with the Lord may grasp for whatever help they find first. But what kind of help is available to them in your community?

In times of grief and upheaval, even those without faith are more likely to seek spiritual solutions. Churches are uniquely positioned to offer hope and healing through Christ—something that secular resources often overlook.

Without biblically-centered grief support, people might miss out on the deeper, spiritual healing that comes only from God’s promises and the Christian community. While secular grief groups might provide emotional and practical help, they lack the spiritual dimension that a Bible-teaching church can offer.

Faith in Christ provides a framework to understand and redeem pain. Grief without Christ can feel like an endless cycle of loss, but Christian grief-support points toward hope, resurrection, and healing in God’s love.

The Seoul Statement: What Is It and Why Is It What It Is?

Seoul Statement
Screengrab via YouTube / @Lausanne Movement

Editor’s note: This article is part of forum discussing the fourth Lausanne Congress. It is not an official Lausanne Movement forum but an opportunity for Lausanne delegates to share their thoughts about the fourth Lausanne Congress, the Seoul Statement, and the future of the mission. You can read the entire series, from diverse voices around the world here.

An overlooked feature in the early response to the Seoul Statement is that it is, well, a statement. It is not a covenant, a manifesto, or a commitment, but a statement. As such, it differs not only in content and focus from the documents produced by the earlier Lausanne Congresses but also in purpose.

Unlike the three earlier Congress documents, the Seoul Statement does not attempt to combine a statement of faith with a call to mission action and commitment. Instead, the statement seeks to set out a carefully considered set of theological issues that were judged to be of particular concern at the present moment for undergirding faithful Christian mission in the decades to come. The challenge from the Lausanne leadership was to be biblical but also prophetic; to be faithful to Scripture but also to discern those areas where the faithfulness of Christ’s church is likely to be most severely tested as it seeks to obey Christ’s commission in years to come.

Before turning to the way in which this understanding of purpose gave rise to certain features of the Seoul Statement, let me say a bit more about what the statement is not. First, though it is a statement, it is not a statement of faith, for the simple reason that the statements of faith embedded in the previous Congress documents (especially those of the Lausanne Covenant and the Cape Town Commitment) have served and continue to serve the Lausanne movement well. Thus, there are a number of core doctrinal commitments to which the Statement does not devote extended attention, though all are present in a narrated form in the opening section of the Statement. 

Second, though the Seoul Statement is a document prepared for a Congress on world evangelization, it says relatively little about mission practice and does not issue in a call to mission action. This was because the Seoul Statement, unlike previous Congress documents was released with a companion document—the State of the Great Commission Report. During the Congress, this latter document served as the basis for the call to Congress participants to commit themselves to collaborative action in a number of areas identified as strategically important in the ongoing task of obeying Christ’s commission.

Whatever one thinks of this particular feature of L4, it is important to see that, in distinction from previous Congress documents, this was not the aim of the Seoul Statement: to the extent that it can be understood as a call to anything, it is a call to faithfulness.   

This particular focus of the statement is evident in every section, but Gospel faithfulness must, of course, must begin with the Gospel itself. So that is where the statement begins. There are many places in the world in which Christians have struggled to communicate the Gospel and struggled to live lives formed by the Gospel, because the story within which the good news of a crucified and risen Messiah makes sense has been distorted or poorly understood. This is a story that moves from creation to new creation and addresses the fundamental problem of human rebellion against God and the consequent refusal of the good of his creation. The stories about the world told by modern-day gnostics, the prophets of prosperity, or the ideologues of populism, progressive secularism, or garden-variety liberalism render the world in a very different way and diagnose the primary problem of humanity in very different terms.

Too often Christians have unwittingly inhabited one of these alternative stories and inevitably end up telling a distorted Gospel. Unless Christians turn from these alternative stories and consciously inhabit and skillfully tell the story about God and his world told in Scripture, Christian discipleship will falter and Christian mission to make disciples will fail. 

That the Seoul Statement begins with an attempt to distill the story of Scripture—to show rather than tell—had a (hopefully) short-term downside. The early reaction to the statement tended to overlook what the Statement shows and to focus instead on what was said (or not said) on particular issues. Following the elucidation of the gospel as “the story we live and tell,” in Section I, the remaining sections can be understood as an attempt to draw out particular implications of the fact that the Gospel means what it means inside a particular a story, that is, as a story that we tell as we live and live as we tell—a story we only tell as well as we live and only live as well as we tell. This is to claim no more than what is already foundational within the Great Commission: Christ gives his commission to make disciples to disciples.

It is a mistake to try to work out whether it is more important to be a disciple or to make disciples. The Statement should thus be read as an attempt to provide theological grounding for faithful discipleship both as a presupposition and as an aim of Christian mission.  

Here in North America, much of the early reaction to the Statement looked especially for how it would define mission, and, in particular, how it would define the relationship between verbal proclamation of the Gospel to pursuit of social justice. This was understandable, given the fact that the relationship between these two activities has been central to discussions of mission within Lausanne since the original Congress. This helped give rise to 50 years of missiological discussion of “integralism,” “prioritism,” or “integral prioritism.” So many early readings of the Statement naturally looked for how it would speak about this discussion.

Ray McCauley, Founder of South Africa’s Largest Congregation, Dies at 75

Ray McCauley
Pastor Ray McCauley preaches virutally in May 2020 during the COVID-19 pandemic. (Video screen grab)

NAIROBI, Kenya (RNS) — Tributes are pouring in for Ray McCauley, an influential, if controversial, pastor and spiritual leader for many South African Christians, who died this week at age 75.

McCauley, a former co-chairman of the National Interfaith Council of South Africa, died Tuesday (Oct. 8) at home surrounded by friends and relatives, days after celebrating his birthday, according to a statement released by his family.

“It is with deep sorrow and profound sadness that we announce the passing of Pastor Ray McCauley, the founder of Rhema Bible Church (and) an evangelical leader,” Pastor Joshua McCauley, his son and the current senior pastor of Rhema, said in the statement.

RELATED: Tony Morgan, Founder of The Unstuck Group, Dies After Suffering Heart Attack

Although the cause of death has not been made public, some reports suggest he had been battling a long-term illness. He is survived by his widow, Zelda; his son, Joshua; and three grandchildren.

In 2022, McCauley had appointed his son and daughter-in-law, Tara McCauley, as the incoming senior pastors of Rhema but had continued in a supporting role, helping shape the future of the church, according to the younger McCauley.

“He always believed the best is yet to come and that God is a generational God whose heart is to see the gospel preached from generation to generation,” said the senior pastor in a church statement, which described Ray McCauley as a spiritual mentor to many and a servant leader.

Pastor Ray McCauley preaches at Rhema Bible Church in Randburg, South Africa, in May 2024. (Video screen grab)

The church will hold two memorial services — a comfort service on Thursday and an honoring service on Oct. 17. He will be buried on Oct. 19.

Born on Oct. 1, 1949, in Johannesburg, McCauley was a professional bodybuilder in his youth. He won Mr. South Africa accolades several times, and in 1974 he won bronze in the Mr. Universe competition in London. He also worked as a nightclub bouncer.

But his passion for bodybuilding and fitness faded when, as he described it, a spiritual transformation led him to Kenneth Hagin’s Rhema Bible Training Center in Tulsa, Oklahoma.

After completing studies at the center, the bodybuilder-turned-pastor returned to South Africa and established the Rhema Bible Church in 1979. The mostly white neo-Pentecostal church later defied apartheid, convening nonsegregated church services. In 1990, Rhema was one of 97 churches to sign the anti-apartheid Rustenburg Declaration.

Pastor Ray McCauley. (Photo courtesy of Rhema Bible Church)

According to a media statement on Rhema’s website, 500 churches have been planted globally through the work of the church, and 10,000 students have graduated from the church’s Bible school. With more than 45,000 members today, it is the single largest congregation in the country.

On Wednesday, Cyril Ramaphosa, the South African president, celebrated McCauley’s impact on the country.

“Pastor Ray’s passing leaves our deeply spiritual nation bereft of a remarkable leader whose impressive legacy lives on in the faith of hundreds of thousands of believers within and beyond the Rhema community,” he said.

According to the Rev. Mzwandile Molo, the acting general secretary of the South African Council of Churches, the loss to the nation of such a significant Christian voice is deeply felt, especially at a time when the nation continues to need a clear moral voice.

“In the post-apartheid society, his was a voice, amongst many, that not only called for the moral renewal of the country but spent his time in prayerful action for such a renewal,” said Molo in a statement.

Tumi Senokoane, a professor of theological ethics at the University of South Africa, described McCauley as a leader who had revolutionized the church in South Africa, making it modern and multipurpose.

“He understood that the church is there to serve the community, and for that reason, he had activities that spoke to the needs such as giving food to the hungry and investing in Christian education by establishing a Christian college,” Senokoane told RNS.

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