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Why is My Church NOT Growing?

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Here is an example of a common question I receive:

My church is not growing. People come, but they do not stay. We’ve analyzed all the majors and feel we are doing what we should, but they do not stay. Any thoughts please?

I receive something similar almost weekly. I wish I had answers every time. I don’t. Most of the time I know they can’t afford a consultant (or don’t think they can, but should consider the investment), so I try to give them a few suggestions, in the limited time I have, to think through their issues.

Here is an expanded version of my typical answer:

It’s hard to diagnose here without more information. I do believe God wants the church to grow. We are to make disciples, and part of discipleship is make more disciples. That in and of itself is growth.

A few quick comments first:

God is in charge of the numbers.

People can disagree with me (and do) when I say I believe healthy churches are growing. Some grow in different ways. Some internally and some by raising up people who go outside the church to make disciples. Regardless of how growth occurs, all of us must agree God is ultimately in control.

The Holy Spirt grows people and therefore the church.

We aren’t without responsibility in doing our part. We’ve been given an assignment to be a body with many parts, but we don’t ultimately grow people or churches.

Churches go through seasons, just as individual believers do.

There are seasons we grow more than others and seasons we are simply maturing to grow later.

There are no cookie cutter answers.

Just as God makes people unique, churches are unique because they are comprised of unique people.

With those clarifications, here are a few quick thoughts to help you discern your particular situation:

What Pastors Should Know Before Their Sabbatical

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Editor’s note: This article is by Martin Sanders, Director of the Doctor of Ministry program at Alliance Theological Seminary, Nyack, NY. and founder of Global Leadership, Inc. Warren Bird is the VP of research at the Evangelical Council for Financial Accountability, has co-authored 31 books, and is a frequent contributor to Outreach magazine.

The good news is that 35% of Protestant congregations say they provide their pastors with opportunity for a sabbatical leave. They affirm the value of a carefully planned period of time in which a pastor is granted space apart from normal ministerial responsibilities in order to spend an extended period of time in study, learning, and reflection.

The bad news is that not all pastors ask for or take a sabbatical, even when they qualify – most commonly, it’s available at the end of five or seven years of service. In Scripture, the Sabbath (from which the word sabbatical comes) was not a suggestion. Moses included it in his top 10, and Jesus challenged the ways it had become a chore instead of a blessing. Pastors need a rhythm of rest.

The worse news is that those pastors who do take a sabbatical too often come back reporting that they weren’t prepared and didn’t get the value out of it.

Over the years, I (Martin) have heard too many pastors say, upon returning from their sabbatical, “I didn’t take it soon enough” or “I was not prepared for the emotional roller coaster that I experienced.” I was getting phone calls from friends and former students in ministry asking, as they try to take a sabbatical, “Why am I so angry?” The most surprising piece was phone calls from spouses, “Will you call my husband or wife? We thought it would be a great time of relaxation and laughter, but we’re not enjoying each other. In fact, my spouse is no fun right now.”

In response, I started writing people I knew after their sabbatical and asking for their reflections on what happened. Here are some representative comments from 84 different reports:

– “I tried to accomplish too much; I stayed too much into the mode of doing.”

– “I didn’t spend enough time structuring it in advance.”

– “I regret that I didn’t spend more time just reading my Bible.”

– “I wish it had gone longer. I thought the available 3-4 months felt extravagant so I took less, but now wish I had done the full 3 or 4.”

– “I needed a good friend to process thoughts of the sabbatical, both during and after it.”

– “I wish I would have rested more and thought less, not working on projects or planning the future.”

– “I’m sorry I didn’t give more of myself to my family. It hurt to hear them say things like, ‘When you were home, you came home physically but your mind was somewhere else’ and ‘You didn’t look at me as we talked; your body was there, but not all of you.’”

– “I wasn’t prepared for the feelings that surfaced, such as frustration and anger.”

We believe it’s possible to sidestep or overcome each of those concerns. Here’s what to do:

Grace Community Church Fined $1,000 for COVID-19 Sign Violation

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The signs read: Attention: By entering the Grace Community Church campus, you assume the risk of contracting COVID-19, and you agree that the church cannot be held responsible if that happens. Please do not enter if you have an elevated temperature, a cough, or any flu-like symptoms. A county health inspector said that they were in violation because they were not placed in the proper areas. The county health inspector said the signs should have been placed in the front and the back entrances.

According to a report on Todd Starnes, the county also said the signs lack the instruction telling people to wash their hands or use sanitizer; nor do they say to wear face coverings or maintain social distancing.

Special counsel for John MacArthur and Grace Community Church Jenna Ellis posted on Twitter: “Apparently signs asking people not to enter if they have an elevated temperature or symptoms of Covid (located at every entrance & exit) aren’t good enough for LA County. The bullying and harassment continues. This is NOT about health. LA County just wants to shut down church.”

Because MacArthur’s Grace Community Church has refused to comply with indoor gathering restrictions from the state of California, the battle continues. This latest fine for Pastor John MacArthur and Grace Community Church comes a week after Los Angeles County terminated a lease agreement for a parking lot the church has used for over 40 years.

Some are hoping this week that the Los Angeles Superior Court will rule on what it heard on Friday September 4, 2020, when both Los Angeles County and Grace Community Church gave their arguments to the court. Los Angeles County’s argument says Grace Community Church is in violation of the county’s COVID-19 mandates, explicitly the county’s order of no indoor gatherings. Grace Community Church’s argument says the current mandates the county is attempting to enforce go against their constitutional rights to freely worship and gather indoors.

John MacArthur and Grace Community Church have dodged legal action four times from Los Angeles County due to holding indoor services and refusing to comply with the county’s orders. John MacArthur recently told his congregation “There is no pandemic,” referring to a recent report released by the CDC. MacArthur said, “I don’t want to offer myself as any kind of an expert, but a rather telling report came out this week and for the first time, we heard the truth. The CDC…said that in truth, six percent of the deaths that have occurred can be directly attributable to COVID. Ninety-four percent cannot. Of the 160,000 people that have died, 9,210 actually died from COVID.”

Rampant misinformation about the report was corrected by the CDC. Speaking to CNN, Bob Anderson, chief of mortality statistics at the CDC, explained that the misinformation being spread was a case of misinterpreting standard death certificate language. “In 94 percent of deaths with COVID-19, other conditions are listed in addition to COVID-19. These causes may include chronic conditions like diabetes or hypertension,” Anderson said in a statement. The six percent of deaths account for those certificates that list COVID-19 only as the cause of death.

The State of Our Theology in 2020 Is Pretty Concerning

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In its biennialState of Theology” survey, Ligonier Ministries uncovered rampant confusion about basic Christian beliefs and a continued need for clear biblical teaching. The 2020 State of Theology survey, commissioned through Lifeway Research, was completed in early March, just before the pandemic caused widespread shutdowns. Three thousand U.S. adults, including 630 professing evangelicals, responded to 35 statements about faith-based and ethical issues.

While many findings raise alarms for church leaders, they also point to the ongoing importance of ministry among Americans. 

2020 State of Theology Reveals Causes for Concern

Survey responses about Jesus’ identity, biblical truth, and salvation are especially noteworthy.

More than half (52 percent) of American adults and 30 percent of evangelicals “strongly” or “somewhat” agree that Jesus was a great teacher but not God.

Almost half (48 percent) of survey respondents and 15 percent of evangelicals say the Bible isn’t literally true.

More than half (54 percent) of U.S. adults and 23 percent of evangelicals say religious belief is a matter of personal opinion, not objective truth.

Fifty-six percent of all respondents and 84 percent of evangelicals say righteousness comes not through works but through faith in Jesus.

Sixty-three percent of all respondents and 42 percent of evangelicals agree with the statement “God accepts the worship of all religions, including Christianity, Judaism, and Islam.”

Regarding social issues, 88 percent of evangelical Christians label abortion a sin, 21 percent say gender identity is a matter of choice, 17 percent say modern science disproves the Bible, and 11 percent say the Bible’s condemnation of homosexuality no longer applies.

In response to the statement “Learning about theology is for pastors and scholars only,” only 15 percent of U.S. adults and 10 percent of evangelicals agree. That, say researchers, offers hope that Americans are open to learning about matters of faith. “Particularly with the fears and concerns occasioned by COVID-19,” they write, “people may now be giving more thought to ultimate matters of eternal significance.”

A Call to Action 

Results from the 2020 survey underscore the need for solid, Bible-based ministry, say Ligonier representatives. Specifically, they point to the importance of teaching Christology, the doctrine of Jesus’ identity.

“This survey shows that people inside the church need clear Bible teaching just as much as those outside the church,” says Chris Larson, president and CEO of Ligonier Ministries. “With biblical illiteracy and doctrinal error on the rise, we remain committed to contending for the faith once delivered to the saints.”

Dr. Stephen Nichols, Ligonier’s chief academic officer, says the results “shed light” on many longtime concerns of Christian churches. “As the culture around us increasingly abandons its moral compass, professing evangelicals are sadly drifting away from God’s absolute standard in Scripture,” he says. “The church does not have the luxury of idly standing by. This is a time for Christians to study Scripture diligently, engage confidently with people in our culture, and witness fearlessly to the identity and saving work of Jesus Christ in the gospel.”

Complete 2020 “State of Theology” results are available here. Church leaders can take the survey themselves and—new this year—also can create a private group survey for congregants.

Church Sues WA: ‘No one should be forced to cover abortions’

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A church based in Bothell, Washington, is suing Insurance Commissioner Myron “Mike” Kreidler and Gov. Jay Inslee for the right not to provide abortions in its health coverage. Cedar Park Assembly of God, with the help of Alliance Defending Freedom (ADF), brought its complaint to a district court in March 2019. The court dismissed the suit in May 2020, and on Sept. 2, Cedar Park Church filed a brief with the U.S. Court of Appeals for the Ninth Circuit.

“No church should be forced to cover abortions, and certainly not a church that dedicates its ministry to protecting and celebrating life like Cedar Park does,” said Elissa Graves, who serves as legal counsel with ADF. “Cedar Park believes and teaches that every human life begins at conception and is worthy of protection until natural death, so providing insurance coverage for abortions is clearly not something the church can or should be forced to do.”

Cedar Park Church Appeals Lower Court’s Decision

Washington State Senate Bill 6219, which went into effect June 7, 2018, requires Cedar Park Church to provide coverage for abortions and abortifacients if its insurance plan also provides maternity coverage. The church’s brief states that Cedar Park chooses to provide maternity coverage “for religious reasons and because the ACA requires the church to do so.” Cedar Park has over 185 employees and multiple campuses and ministries, including a funeral home and chapel, an auto repair shop, and a counseling program. Moreover, the church is responsible for Cedar Park Christian Schools, which has a child care program and multiple campuses with students from preschool age to 12th grade. 

Should Cedar Park Church refuse to comply with Senate Bill 6219, the penalties are severe. If the church were to try to avoid the law by eliminating maternity coverage, it would face fines of $100 per plan participant per day it refused to comply. Furthermore, says the brief, “Any person who violates Washington’s abortion-coverage mandate is guilty of a gross misdemeanor and may be fined up to $1,000 and imprisoned up to 364 days, in addition to other potential penalties.”  

The church is unable to self-insure because to do so would be cost-prohibitive. “After evaluating self-insurance,” says the brief, “Cedar Park discovered that it would cost roughly $243,125 more annually to become self-insured and that this number is expected to double within a few years due to increased plan use.” Purchasing group health insurance, therefore, is the church’s only realistic option.

The brief notes that Cedar Park’s insurance provider, Kaiser Permanente, has expressed a willingness to remove abortion from the church’s coverage if it could do so without violating state law. It was only after the new law went into effect that Kaiser added abortion coverage to the church’s plan. 

Senate Bill 6219 provides no exemptions for houses of worship that object to the law because of their religious beliefs, despite the fact that Washington law does provide such exemptions for “health care providers, religiously-sponsored carriers, and health care facilities.” The bill’s sponsor, Sen. Steve Hobbs, reportedly did not see a need to write religious exemptions into the bill and said that if religious institutions had a problem with it, they had the “option of suing.”

The brief argues that when the lower court dismissed Cedar Park’s suit, the court was guilty of “misconstruing facts from outside the complaint” and that “even looking to extrinsic facts, the district court misread them.” 

ADF lawyer Kevin Theriot told CBN News that he believes Cedar Park Church has a good chance of winning the case. In a similar ADF case, Skyline Wesleyan Church v. California Department of Managed Health Care, the 9th Circuit ruled in favor of the church in question. Theriot also believes “the chances are very good” that Cedar Park’s case could end up in front of the Supreme Court. Because ADF’s legal services are free, he encouraged any church facing a similar situation not to let concerns over legal costs stop them from standing up for their beliefs.  

Christians Shouldn’t Be Fully Committed to Either Party, Evans Says

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Over the weekend, Pastor Tony Evans of Oak Cliff Bible Fellowship in Dallas, Texas jumped into the “shark-infested waters” of politics to give a message about “God’s perspective on your vote.” The 71-year old pastor instructed his congregants not to be “fully committed” to one political party thinking that God is on the side of that party. Evans advocated Christians adopt the practice of “Kingdom voting” for the upcoming presidential election.

God is a “Kingdom independent,” Evans explained in his September 6th message. “Just because you’re a Christian, just because you belong to Israel, doesn’t mean he’s on your side when it comes to the battles.” Preaching from Joshua 5, Evans reminded listeners that not even Israel, God’s chosen nation, could claim God was unequivocally “on their side” when they were approaching Jericho. 

Kingdom Voting Is Outside the Two-Party System

Reading from the passage, Evans explains that a pre-incarnate God showed up before the famous battle of Jericho and made it clear he represented a third, distinct side:

Now when Joshua was near Jericho, he looked up and saw a man standing in front of him with a drawn sword in his hand. Joshua went up to him and asked, “Are you for us or for our enemies?”

“Neither,” he replied, “but as commander of the army of the LORD I have now come.” Then Joshua fell facedown to the ground in reverence, and asked him, “What message does my Lord have for his servant?” The commander of the LORD ’s army replied, “Take off your sandals, for the place where you are standing is holy.” And Joshua did so.

Evans related this story to the current political divisiveness plaguing the United States and said, “I’d like to suggest there is a Kingdom worldview to approaching this subject and your vote.” 

He likened the stance of the commander of the Lord’s army to that of a referee in an NFL game. In football, there are two teams playing against one another, and then there is a third team: the officials or referees, who are obligated to another kingdom. They represent the NFL. Their job is to bring order to what otherwise would be a chaotic conflict, Evans explained. The officials must adjust their personal opinions and reorient their desires to represent a higher authority, and they live and judge by the official rule book they’ve been given.

Unfortunately, Evans said, far too many Christians “change books.” Instead of looking to the Bible for how to vote or how to engage in politics, “they go to their political posturing. They go to individual perspectives, histories, and make arguments there.” 

When engaging in politics, Evans says, we’ve got to stop using the part of the book that we like while ignoring the whole counsel of God. 

“It is unfortunate today that we’ve had Christians put on Republican jerseys. Other Christians who put on Democratic jerseys,” Evans lamented. When in reality, neither party can fully represent the Kingdom worldview by which the Christian should live. For this reason, Evans instructed his congregants to be “Democrat light” or “Republican light.” The problem is that “no political party only votes God’s way,” Evans explains. “Some pick righteousness, others pick judgment, justice. Some pick life, emphasis in the womb, some life, justice to the tomb.”

What Is Kingdom Voting?

A third way Evans identifies is Kingdom voting, which he defines as “the opportunity and responsibility of committed Christians to partner with God by expanding his rule in society through civil government.”

Going back to the example of Joshua, Evans said when Joshua heard that the commander of the Lord’s army wasn’t for either side, Joshua fell down to the earth and worshipped. In other words, explains Evans, “He took a knee.” Taking a knee symbolizes your allegiance to a cause; it represents submission. Unfortunately, “we have Christians who will take a knee for the social cause but won’t take a knee for the Kingdom of God.” 

Evans asks: “Are you willing to take a knee in spite of your political persuasion? Are you willing to take a knee to the King and His Kingdom?” 

In Joshua chapter 6, we see that after Joshua took a knee, he got an answer showing the Israelites how to win the battle.

Kingdom voting is an important concept for the church to grasp because, as Evans believes, “We wouldn’t have a racial divide in this country if it weren’t for the church.” 

“The church is the cause. The good thing is it’s also the cure for the racial divide creating havoc for our society.” If we were to extrapolate this reasoning to our political divisiveness as well, Evans implies that perhaps the church can also heal the political divide.

"Innocence Lost" Helping Victims of Childhood Sexual Abuse

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The young mother who sat across from Pastor Stephens nervously smoothed her slacks and looked everywhere in the room except at him. She twisted the tissue in her hands to shreds. She and her husband, who seemed equally ill at ease, appeared exhausted. The pastor wondered what crisis they might be facing. A sick child? Marital problems? Addiction? Whatever the issue, it was taking an obvious toll.

The pastor gently encouraged them to share when they were ready. Huge, silent tears slid down the wife’s cheeks for a few minutes until she took a deep breath. Slowly, she shared the secret she had promised never to reveal: she had experienced childhood sexual abuse at the hands of someone she had trusted. By the time she was finished she looked frail and small, as if she had somehow physically regressed to her age at the time this person had violated her.

Pastor Stephens realized he was hearing similar stories with increasing frequency. And with good reason: statistically, at least one out of four females and one out of six males will experience some form of sexual abuse by the time she or he is 18. Someone will sexually solicit one in five minors while they are surfing the Internet. Almost 40 million people in America are survivors of childhood sexual abuse.1

Definition of Sexual Abuse

According to mental health professionals who treat sexual abuse victims, sexual abuse is one of the most crippling experiences a child can endure. This violation occurs when a child of any age (including adolescents) is exploited by an older or more powerful person for his own satisfaction while ignoring the victim’s immaturity or inability to fully understand the situation. Despite a persistent myth, strangers harm only a small number of children. Family members abuse 30 to 40 percent of victims, and another 50 percent have been abused by someone outside the family whom they know and trust — a family friend, church member, teacher, or coach.

Sexual abuse takes many forms and does not necessarily involve penetration or physical harm. Overt forms include sexual kissing, fondling, other inappropriate touching, oral sex, or penetration with body parts or objects. Sometimes the adult performs sexual activity on the child; sometimes the adult asks the child to perform sex acts on the adult; and sometimes both parties engage in sexual activity with each other. Statistics about sexual abuse cover all these behaviors (usually without discriminating about the specific abusive activity).

Many victims discount their experiences because it was “just one time” or “I wasn’t hurt or anything like that.” Older victims, especially teens, tend to assume responsibility for the abuse, particularly when they know the perpetrator, which is usually the case. Unless forcible intercourse was involved, adolescents sometimes believe the sexual activity was consensual, or that they did something to invite it at the very least.

Nothing could be further from the truth. No matter how provocative or seductive the child or adolescent, it is always the adult’s responsibility to maintain proper boundaries. The imbalance of power between an adult and a child or teenager — even an older teen 16-18 years old — is simply too great for the younger person to truly consent to sexual activity.

Sexual abuse may also be physically pleasurable, which is enormously confusing for the victim. “How can it be abuse when it felt good and my body responded?” survivors often ask, especially post-puberty abuse victims who are aware of sexual responses. God created the body to respond automatically to sexual stimuli, and the reaction does not discriminate between healthy touch and exploitive touch. Sexual response, no matter how pleasurable at the moment, does not negate the reality of abuse.

Family Environment Where Sexual Abuse Occurs

Sadly, childhood sexual abuse does not happen in a vacuum. Often, the experience has its roots in a family that is beset with multiple problems — problems that both cause the abuse and then contribute to its coverup. In situations of incest, when the perpetrator is a relative, the family harbors a terrible secret. Mental health professionals consider familial abuse particularly damaging because of the breach of relationship and the complicated family dynamics in which incest occurs.

Further, most non-offending parents fail to protect the child because their own problems distract them. Often one or both parents struggle with alcoholism or another addiction. Sometimes there is domestic violence. Perhaps infidelity or some other marital issue preoccupies the parents and keeps them from focusing on the children’s safety.

Even when the perpetrator is outside the family, such as a youth leader, coach, or family friend, sexual abuse victims still may not find their family a safe haven where they can report the abuse. Often dysfunctional families operate according to unspoken rules such as not talking about real issues, not dealing with feelings, or creating a closed system where children are isolated from outside influences. Parents may simply be too overwhelmed with their own issues to be emotionally available for their children, which leaves the victim to cope alone. It’s hard for a child in this kind of environment to share that someone has sexually abused her.

Experts believe that the family response to abuse is more important than the abuse itself in terms of the long-term effects. Survivors who disclose their abuse and then their families do not believe them or help them are at greater risk for psychological, emotional, social, and physical problems often lasting into adulthood. Victims often feel the family’s failure to support and provide healing resources is an additional, usually deeper, betrayal than the abuse itself.

Effects of Sexual Abuse

Survivors often say that sexual abuse creates “a hole in the soul.” Sexual abuse is a deep violation of all that ought to be safe, and it affects every aspect of a person’s being: physical, mental, emotional, relational, and spiritual. Most survivors do not realize their problems stem from their sexual abuse. Many suffer from undiagnosed mental health issues or physical problems like gastrointestinal distress or unexplained body pain.

Survivors of childhood sexual abuse share certain characteristics in common. The most crippling is an overwhelming sense of shame. Victims do not believe something bad happened to them; they think they are bad personally and that is what caused the abuse. The debilitating shame perpetuates the secret and keeps victims silent. Over 30 percent of survivors never disclose the abuse to anyone. Of those who do disclose, approximately 75 percent disclose accidentally. Almost 80 percent initially deny abuse or are tentative in disclosing. Additionally, more than 20 percent of those who disclose eventually recant even though the abuse occurred.

Sexually abused people have problems with trust. Victims expect to be hurt, and they can be extremely critical, demanding, and easily disappointed in an effort to protect themselves. Because the vast majority of perpetrators are people the child trusted, experience has shown them people are not trustworthy. Survivors have difficulty believing someone, including a pastor, is safe and willing to help. A pastor must earn the victim’s trust and be patient while the victim regularly tests that trust.

Control is another big issue with survivors. Some become perfectionists as a way to cope. Because they are powerless during the abuse, victims often feel a desperate need to control themselves, their surroundings, and other people. This characteristic often makes interpersonal relations difficult.

Sexual abuse victims usually have trouble regulating their emotions, especially anger and fear. Sometimes survivors overreact to small transgressions with unreasonable anger. At the other end of the spectrum are those victims who are so afraid of the rage within that they shut down emotionally. Underneath the anger is deep-seated fear. For example, victims are often afraid of the dark, of their nightmares, of being alone, of being touched, of people, or of authority figures in general.

Untreated trauma survivors often struggle with addiction. Seventy to 80 percent of victims cope with a shattered sense of self by medicating their pain with alcohol or drugs. In fact, untreated sexual abuse is a main predictor of relapse in chemical dependency recovery. Other addictive behaviors include socially acceptable ones like workaholism or codependency, which is focusing on others in an unhealthy way.

Sexual abuse survivors seem to have a higher rate of two specific addictions: first, to sex (including pornography) and relationships; and second, to food. Many therapists believe a possible reason for these particular problems is that they involve core survival behaviors. We are created as sexual beings, and we must eat to sustain life. Both sex and food are also self-nurturing, which blunts the burning ache within.

Almost all survivors are confused aboutsex. They mistake sexual activity for love and vice versa, and so they are often promiscuous or unfaithful. They use sex or an intense relationship as a way to get love because their abuser (especially for incest victims) probably said, “I do this because I love you.” Other perpetrators couch sex within an otherwise positive, loving environment. Most survivors, as a result, are unable to be truly intimate (emotionally) in a committed relationship.

Childhood sexual abuse victims suffer disproportionately from mental health issues like depression, anxiety, and post-traumatic stress disorder. In fact, one of these difficulties, along with substance abuse, is the most common presenting problem for survivors, not specifically the sexual abuse itself. Often the abuse is only revealed after the person is stabilized in regard to the psycho-behavioral problem that brought her into treatment.

Finally, sexual abuse survivors struggle with spiritual issues. If during a child’s early years the significant adults in her life harm her — especially her parents or other trusted authority figures — she transfers those negatives into her view of the Heavenly Father. If the abuser was a member of the clergy, the effect is especially catastrophic. The victim loses faith in a loving, trustworthy God, and she questions His role in her life. If God did not protect her, where can she turn?

Implications for Pastors

These truths about childhood sexual abuse and its effects have enormous implications for pastors. They will keep a pastor from telling a victim, “That was such a long time ago. Why don’t you just get over it and move on?” These truths will remind a pastor that survivors are often sexually promiscuous or struggle with chemical addiction, so he can address the underlying issue and not just the obvious behavior problems. They will also prevent him from shaming the survivor for her sinful actions, and thus adding to her despair.

Equally important, the informed pastor will realize he must always refer sexual abuse victims for additional help. As outlined above, survivors are deeply wounded individuals who suffer from a wide array of physical, mental, and behavioral issues that require specialized professional help. The pastor can be an important cheerleader for the healing process. Most clergy, however, lack adequate training to assist further. Unfortunately, many pastors fail to understand the limitations of their role in working with sexual trauma survivors, and with the best of intentions they end up doing more harm than good.

How Pastors Can Respond Effectively to Sexual Abuse

So how does a pastor appropriately respond to victims of childhood sexual abuse? The first and most important step is to believe the survivor’s story. Adults rarely fabricate this experience. Because of the shame involved, victims do not subject themselves to the potential rejection and scrutiny of being a survivor without reason.

Next, honor the person’s pain and the coping methods she is using to survive. Historically, the church has often been guilty of shooting its wounded. In their zeal to respond aggressively to sin, church members have failed to offer grace and compassion to wounded people. The wise pastor will put first things first, by clearly responding to the travesty of the sexual abuse before addressing any resulting issues.

Remember that victims have experienced spiritual wounds, and they accept their ambivalence or anger toward God. Provide a supportive environment for spiritual processing of the survivor’s experiences. Avoid putting a religious bandage on a gaping wound. Allow the victims to grieve and model a different way of relating to their Heavenly Father.

Be supportive of the way she is working through recovery. Do not criticize the time and money spent on therapy or self-help groups. Do not rush the victim through the healing process or encourage her to forgive before she is ready. Recognize that the victim’s relationships with family are often complicated, especially if the family did not protect the victim or does not believe the abuse occurred. Many victims are estranged from family, at least for a time. Respect the boundaries they need to feel safe.

Finally, be sure to refer the survivor for outside professional help. Assemble a list of Christian counselors in your area who are specifically equipped to treat sexual abuse victims. (For a list of qualified Christian counselors in your area, call the Office of Ministerial Enrichment, 1-417-862-2781, ext. 3014). Know about helpful books, support groups, and other resources. A number of excellent Christian books and other materials are available.

Hope for Healing

Though childhood sexual abuse is a debilitating experience with potentially lifelong effects, it is not a life sentence. The Great Physician offers healing and hope to the abused. There will always be scars, but individuals can move from victims to survivors; and what a perpetrator did for harm, God can transform into good. The experience of sexual abuse can become but one part of the survivor’s history, and the person can ultimately see how those threads have blended into the overall tapestry. The educated pastor can be a first responder and one of God’s healing agents in the restoration process.  

Notes

1. All statistics are taken from www.darkness2light.org. This site contains a wealth of material, including references to the original sources for all statistical information.

by Marnie C. Ferree, M.A., LMFT
Bethesda Workshops
Marnie C. Ferree, M.A., LMFT, is director, Bethesda Workshops, Nashville, Tennessee.
Published in the Summer 2009; issue of Enrichment Journal. Used with permission.

Wade Mullen: How to Recognize Spiritual Abuse in the Church

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Dr. Wade Mullen is a professor and researcher at Capital Seminary & Graduate School in Lancaster, Pennsylvania. He also serves as an advocate working to help those trapped in the confusion and captivity that mark abusive situations. His personal experiences and ongoing research on the signs of spiritual abuse enable him to write with both care and expertise about this very important topic. His book, entitled Something’s Not Right: Decoding the Hidden Tactics of Abuse—and Freeing Yourself from Its Power, is available from Tyndale.

Key Questions for Wade Mullen About Signs of Spiritual Abuse

-What was your experience with abuse? How did you come to recognize it as such?

-What is “impression management” and how do we watch out for it without becoming cynical?

-How can we protect ourselves from experienced abusers, especially when in ministry we’re often looking for the best in others?

-What are healthy ways of structuring a church to avoid being set up for abusive situations?

Key Quotes from Wade Mullen About Signs of Spiritual Abuse

“I think many of us have this perception of abuse that is related to some kind of violent event…what I’ve come to realize over time is that abuse is much broader than that.”

“Abuse in its very basic form is using something or someone wrongly. And there are many ways somebody can be abused.” 

“Impression management is simply shaping people’s perception of yourself or of something that you want them to believe about your institution or whatever it might be. Impression management is putting up a front so that other people like and accept you. A very common example is when somebody flatters you.”

“Charm can very quickly transform into anger if the person is being deceptive and trying to coerce you.”

“I think the most practical thing we can do to protect ourselves from deception just breeding and becoming worse and worse is speaking truth in love at the first sign of deception.” 

“What I’ve often found is that the person who is promoting themselves…will often be very defensive if they’re called out or challenged in some way.”

“Small deceptions will continue to worsen and that can eventually devolve into more severe types of behavior that cause people injury.”

“I don’t think it’s just the cult leader who’s [seeking power through starting a church]. I think it’s the person who simply wants a crowd perhaps to praise them or they just want some kind of control over other people.”

Kanye and Joel Osteen Walk on Water at ‘Sunday Service’

communicating with the unchurched

Kanye West and Joel Osteen appeared to walk on water as they teamed up this past Sunday and brought West’s ‘Sunday Service‘ to a suburb in Fayetteville, Ga.

The sunset service had about 150 invited guests; one of those guests being Georgia native rapper 2 Chainz. The entire service took place in the middle of a pond. As the choir walked out, they gave the illusion they were walking on top of the water. Obviously, there was some type of transparent platform that was installed to recreate the account where Jesus walked on the water in Matthew 14:22-33 and Peter asked, “Lord, if it is you, command me to come to you on the water.”

Televangelist and pastor of Lakewood Church in Houston, Texas, Joel Osteen first walked out on the water and said, “Sometimes God asks us to do things that we don’t think we can do. Watching these fine men and women singing, it looks like they’re walking on the water and my mind goes back to that time where Jesus invited Peter to walk on the water. I can imagine Peter thought ‘Jesus what are you talking about? That’s impossible! I can’t do that!’ ”

Osteen explained, “I think we all have that at times in life when we think ‘Man, God’s telling me to do something…I feel it down on the inside.’ But we don’t feel qualified; we don’t have the experience. I can’t sing like them. I can’t invent like Kanye. That’s for somebody else…but God doesn’t put a dream in your heart and then not give you the ability to do it.”

The Lakewood Church pastor told the people gathered on the shore that he has learned in life “that you have to choose between your comfort and your calling. Peter heard the calling, but Peter was comfortable in the boat with the other disciples…It’s easy to stay in the boat. If God asks you to do something uncomfortable, on the other side of that [un]comfort is a new level of your destiny. God will open doors that no man can shut. You’ll see Him take ya’ where you’ve never dreamed.”

Joel Osteen then gave testimony of how he came to be the pastor of Lakewood Church. Days later, after preaching for the first time at his father’s church (where he used to run the behind-the-scenes technology), his father unexpectedly died of a sudden heart attack. Osteen said that “when he stepped out into his own shoes and started walking in my own anointing, that’s when the church began to grow. You are anointed to be you; don’t try to be like somebody else.”

Once Osteen finished his sermon, Kanye and his children walked out together. The artist sang a few songs with the choir and then returned to shore.

Some Criticized the Theatrics

Not everyone applauded the ‘Sunday Service’ walk on water visuals. People took to Twitter to express how they felt, some citing false prophet type stuff and accusing that Osteen and Kanye were mocking Jesus.

Thoughts from One Depressed Pastor to Many, Many Others

communicating with the unchurched

It’s just hard!

Those are three of the nicest words I’ve ever heard.

When you’re hurting and sad and you don’t even know exactly why you’re so sad, but someone, instead of offering solutions or guilt trips or “snap out of it” advice just comes along and validates what you’re feeling, it’s powerful.

It’s. Just. Hard.

I’ve been a pastor for 23 years now, but I, like every other pastor I know, was completely unprepared for leading a church through a global pandemic in a time of tremendous social unrest and political division.

To add to the issues, I’ve personally dealt with depression and anxiety for well over a decade now. The church I serve, Grace Hills in Bentonville, Arkansas, happens to have an enormous heart for the hurting. We are a body of the broken that exists for the broken. We’re finding healing together. So I’ve felt very safe and very encouraged by my church family through this season.

Having said that, I’m still struggling far more than normal to keep my chin up and stay engaged. And I’m not alone. Christianity Today addressed this widespread issue in a recent piece, and Baptist News did the same.

It’s a roller coaster. Most churches were able to shut down for a few weeks back when the coronavirus started to spread, but when weeks turned to months, we watched the trend affect offerings, kids’ events, summer camps, small groups, and pretty much everything else we do.

Plenty of churches made the shift to online ministry, but we’re all acknowledging the limitations. My first Sunday back in our building with a limited-sized audience of masked attenders felt pretty awesome. I commented to our staff that I hadn’t realized just how much I’d missed preaching to humans. There’s an interaction and a camaraderie that you just can’t capture speaking to a camera. But we still don’t offer kids’ ministries and we have no idea if or when anything resembling “normal” will ever return.

And then there’s the social and political division.

I feel pretty passionately about racial and social justice issues and I have for many years. I’ve articulated my position on racial inequality and injustice as well as my support for the Black Lives Matter movement (not the positions of the organization that goes by that name, as I clarify in my position paper).

I’ve honestly been surprised at the backlash toward the racial justice movement by evangelical Christians, and again, I know I’m not alone in those feelings.

Did I mention it’s an election year, too, here in America? Therefore the 24-hour news cycle remains chaotic for all kinds of reasons. Everything is politicized now from mask-wearing to whether it’s wise to sing in a Sunday crowd or not.

So what’s my solution to it all? I have NO idea. But here’s what I do know…

It’s just hard.

And that’s where I want to speak to you for a second. I’m assuming if you’re reading this, you’re likely a pastor, or a ministry leader, or a very active volunteer in your church. Maybe you just stumbled here completely on accident, so I’ll include you in this admonition as well.

It’s okay that it’s hard.

It’s okay that you don’t have all the answers. No one does.

It’s okay if you stumbled clumsily through the transition to online ministry.

It’s okay to wish you’d been more prepared.

It’s okay to be you and to have your own mix of views and values on things, so long as you’re willing to dialogue with love and respect about it all.

It’s even okay if people leave. The church is, by nature, a sending organization, not a keeping one. People will leave.

It’s okay that it feels personal. People will tell you it’s not personal, but let’s get real. It feels personal.

It’s okay that you keep running out of energy during the week.

And (this one is important, don’t miss it)…

It’s okay to grieve.

Whenever I preach a funeral, I always make sure to encourage the family to embrace grief rather than to run from it. Grief is a gift from God that helps us cope with the losses we feel.

There is definitely a time for pulling yourself up by the bootstraps and getting your head back in the game and going full throttle again… but this might not be that time yet for you.

And that’s okay.

I don’t have a ton of wisdom about how to do ministry awesomely during this current season. But what I do have, I give to you — permission to hurt and the affirmation that it’s just hard.

During this time, I’ve leaned heavily on Paul’s words to the Corinthians…

We now have this light shining in our hearts, but we ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, not from ourselves. We are pressed on every side by troubles, but we are not crushed. We are perplexed, but not driven to despair. We are hunted down, but never abandoned by God. We get knocked down, but we are not destroyed. Through suffering, our bodies continue to share in the death of Jesus so that the life of Jesus may also be seen in our bodies. That is why we never give up. Though our bodies are dying, our spirits are being renewed every day.

2 Corinthians 4:7–10,16 NLT

Or, in the words of that group of theologians known as Chumbawamba,

I get knocked down, but I get up again
You’re never gonna keep me down

It’s just hard.

And that’s okay.

This article from a depressed pastor originally appeared here.

Jesus the Theologian

communicating with the unchurched

Jesus the theologian. Jesus Christ is the greatest theologian of all time; He read, interpreted, and applied the Scriptures in a masterful way, and taught others to do likewise. While we’ve already considered Jesus as a learner and teacher, it may help us at this point to think further about theology—the knowledge of God—and it’s relation to our Lord.

Theology: God’s, Ours, and the Redeemer’s

Older theologians were prone to view theology on two levels. The first level pertains to God himself, and it is denominated as archetypal theology. Franciscus Junius says it “is the divine wisdom of divine matters.”[1] Whereas we are eyewitnesses of created things and obtain knowledge of God by them, this is not the case with God’s wisdom or knowledge. Divine wisdom and knowledge are not obtained. As Junius says, “[The divine] wisdom produces intellect, reason, conclusions, knowledge, and wisdom itself in others” but “[it] is not born from them.”[2]

Archetypal theology is the comprehensive divine knowledge of God and all things in relation to God. This means that the Bible does not, and cannot, give us comprehensive knowledge of God. Only God comprehends God (1 Cor. 2:10-11); the finite cannot contain the infinite. We may and do apprehend some knowledge of God, but our finitude (and sinfulness) precludes us from knowing God as God knows God in himself and all things in relation to him. It also means that the knowledge the Bible gives us is accommodated to our creaturely capacities.

Accommodated knowledge is what we call revelation. God knows himself perfectly and eternally. He does not learn about himself in any sense. He does not derive his knowledge of himself or anything else from outside of himself. In fact, his knowledge is in no sense derivative. He does not learn. He does not study. He does not accumulate data from outside, meditate upon it, and then draw conclusions. He knows himself perfectly and eternally, as well as all things in relation to him. Archetypal theology is perfect, flawless, infallible, uncreated, eternal. This infinite knowledge of God possessed by God alone is the “ultimate pattern for all true theology.”[3] The Lord Jesus knows God in this sense but only according to his divine nature.

The second level of theology is reffered to as ectypal theology. Junius defines this type of theology as “the wisdom of divine matters, fashioned by God from the archetype of Himself, through the communication of grace for His own glory.”[4] Our theology is not eternal as to its form; it was “fashioned by God,” though it does reflect the Eternal’s knowledge. It came into existence, though being “created according to the capacity of the one communicating it”[5] and “communicated to things created, according to the capacity of the created things themselves.”[6] We know divine effects (i.e. creatures) according to our creaturely capacities. Likewise, ectypal theology was created by God for us, in accordance with our receptive and interpretive capacities. It is revealed knowledge, one in which creatures can grow.

Ectypal theology may be considered on various levels. Adam, the first created man, had a theology before the fall. He possessed knowledge of God by virtue of being created in God’s image and through that which God had made. He also possessed knowledge that was revealed to him directly by God. But he fell into sin and plunged the rest of us into a state of moral pollution and condemnation. Though man after the fall has knowledge of God, it is not the same as Adam’s before the entrance of sin. Some are born and die only knowing God by virtue of being created in God’s image (though fallen), along with that knowledge that comes through creation itself—and even this knowledge they suppress (Rom. 1:18ff).

Others are born again, and are given true knowledge of God by the gracious work of the Holy Spirit (normally) in conjunction with the written Word of God, the Bible.[7] Once these men die, their knowledge of God is no longer tainted by corruption. So among men, there is pre-fall and post-fall theology. Within post-fall theology there is the theology of the lost and the theology of the saved. Within the theology of the saved there is the theology of pilgrims (i.e., believers on the earth) and the theology of the blessed (i.e., glorified souls). For the saved, there is one more stage of theology. It is that which is to come in the world-to-come (Eph. 2:7).

But there is one man who walked among us who had a unique theology; one never tainted by sin: Christ Jesus. This is the theology of the Redeemer, according to his human nature. He did not need to be born again. He did not suppress truth. Our Lord Jesus was without sin. This does not mean that our Lord knew everything at age two that he did at age thirty, but it does mean that he did not sin with the knowledge of God possessed via being fully man. Being fully human, Jesus grew in his knowledge of God by reading the Hebrew Scriptures and discussed them with others.

Since claiming our Lord learned anything, let alone Holy Scripture, seems odd, let us consider this a bit more. Our Lord Jesus Christ grew in wisdom as a boy in such a way that shocked others. Jesus grew in the skillful use of knowledge. Notice Luke 2:40 and 52Luke 2:40 says, “The Child continued to grow and become strong, increasing in wisdom; and the grace of God was upon Him.” Luke 2:52 says, “And Jesus kept increasing in wisdom and stature, and in favor with God and men.” In between those two verses the twelve year old Jesus is found in the temple (Luke 2:46-52). At the age of twelve, his learning astonished even the teachers at the temple (Luke 2:47). The sinless, incarnate Son of God grew in wisdom as a boy. By the ministry of the Holy Spirit upon his human soul, he was enabled to grow in wisdom like no other boy in history before or since.

Our Lord Jesus, however, “kept increasing in wisdom” and the “grace of God was upon Him” (Luke 2:5240). These statements bracket the incident at the temple concerning his knowledge and understanding. This increase in wisdom and grace was a constant experience of our Lord, according to his human nature. He kept increasing in his ability to skillfully use the knowledge he obtained. This implies that he grew in his knowledge of the Word of God and came to realize that and how it spoke about him. Mark Jones comments:

“Jesus came to a growing understanding of his Messianic calling by reading the Scriptures. He had to learn the Bible just as we must. Of course, he is the greatest theologian who has ever lived. His reading of the Bible would have been free from the problems that beset Christians who wrongly interpret passages and bring their own sinful dispositions to the text. Nevertheless, we must not imagine that Christ had all of the answers as a baby and merely waited to begin his ministry at the age of thirty without putting in hard yet delightful work on a daily basis in obedience to his Father’s will. As Christopher Wright notes, the Old Testament enabled Jesus to understand himself. The answer to his self-identity came from the Bible, ‘the Hebrew scriptures in which he found a rich tapestry of figures, historical persons, prophetic pictures and symbols of worship. And in this tapestry, where others saw only a fragmented collection of various figures and hopes, Jesus saw his own face. His Hebrew Bible provided the shape of his own identity.’ …he had to study to know what to do. While he was never ignorant of what he needed to know at any stage of his life, he nevertheless was required to learn.”[8]

When Jesus begins his public ministry, it is clear that he knows his relationship to the OT; he knows he is that to which it pointed all along. He knows who he is and he knows what he is supposed to do. “My food is to do the will of Him who sent Me and to accomplish His work” (John 4:34b). According to his human nature, our Lord came to learn this and confessed it: “Then I sayd, Lo, I come (In the beginning of the booke it is written of me) that I should doe thy will, O God” (Heb. 10:7 Geneva Bible [1599]). This is why Hamilton is right, when he says, “On the human level, Jesus learned the interpretive perspective he taught to his disciples from Moses and the Prophets.” This is not to deny that he had other revelation given to him via other means (e.g., Matt. 3:17Mark 1:11Luke 3:22John 5:20). It is simply to affirm that what he learned from the Old Testament was vitally connected to the fact that he increased in wisdom.

Jesus the Teacher

The NT documents come to us as inspired by the Holy Spirit of truth (i.e., the Spirit of the exalted Christ). The authors of the NT books end up following Jesus’ own principles of Bible interpretation. Why is this? The simple answer is that he taught them these principles, or at least illustrated them while discussing the Scriptures with them. Jesus’ own view of the OT as it related to him was communicated to the disciples. Consider Luke 24:25-27 and 44-49.

“And He said to them, ‘O foolish men and slow of heart to believe in all that the prophets have spoken! Was it not necessary for the Christ to suffer these things and to enter into His glory?’ Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures…

“Now He said to them, ‘These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then He opened their minds to understand the Scriptures, and He said to them, ‘Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem. ‘You are witnesses of these things. ‘And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.'”

The latter text is probably the most comprehensive statement from Jesus in the Gospels concerning his understanding of the OT and his relation to it. Notice Jesus’ audience for these words (Luke 24:33–the two disciples on the road to Emmaus, the eleven, and others with them). It is important to recognize the importance of the eleven being there and hearing these words. Surely this brief lesson on Jesus’ relation to the OT triggered much thought and discussion among them (Acts 6:4?). They had heard it before (or at least were witnesses to the interpretive methods of Jesus applied to Scripture [for possible examples see Luke 4:16-19John 5:3945-47]) though maybe not in these exact words. Luke 24:49 is important to note at this juncture. He told them to wait in the city of Jerusalem until he sent forth the promise of his Father, the Holy Spirit. A special endowment of the Holy Spirit’s activity awaited them. Once this happened, recorded for us in Acts 2, the Apostles testified boldly and clearly that Jesus was the Christ, the anointed servant of the Lord as promised in the OT, the One who suffered and entered into glory in accordance with the teaching of the Scriptures, and the One to whom it pointed (Matt. 2:13-15Mark 1:1-3Acts 2:14-363:17-269:1-19[9]; 15:12-19; 26:19-23; Rom. 1:1-45:141 Pet. 1:10-12). The Spirit of truth helped them remember what Jesus said (John 14:26) and to interpret the Scriptures the way our Lord Jesus did. Just as the Spirit of God helped the man, Christ Jesus, understand the Hebrew Scriptures as pointing to him, so the Spirit of God helped Christ’s apostles to the same end.

Our Lord learned hermeneutics, interpreted the Old Testament, and taught others how to do the same.


Notes

[1] Junius, A Treatise on True Theology, 107.

[2] Junius, A Treatise on True Theology, 108.

[3] Muller, Dictionary of Latin and Greek Theological Terms, 300.

[4] Junius, A Treatise on True Theology, 113.

[5] Junius, A Treatise on True Theology, 116.

[6] Junius, A Treatise on True Theology, 117.

[7] I say “normally” because there are some who had the true knowledge of God before Holy Scripture, the Word of God written, was given (e.g., Adam, Eve, Abraham, etc.).

[8] Jones, Jesus Christ: An Introduction to Christology, 32.

[9] Cf. Seyoon Kim, The Origin of Paul’s Gospel, where Kim argues that Paul’s hermeneutic was permanently altered on the Damascus road.

This article about Jesus the theologian originally appeared here.

Biblical Practice of Gleaning Is Saving People From Hunger During Pandemic

communicating with the unchurched

Though it’s often associated with the Old Testament story of Ruth and Boaz, gleaning has found fresh relevance during a 21st-century pandemic. The process of collecting extra crops to feed hungry people is bolstering many American communities while providing perks to farmers. 

On Sunday, PBS NewsHour featured a cooperative effort among New York’s Sycamore Farms, Cornell Cooperative Extension, and St. Mary’s Outreach, based at an Episcopal church in Newburgh, New York. Reporter Michael Hill shared how thousands of pounds of fresh produce now goes to good use in a poor community that’s classified as a food desert.

Gleaning: Sharing the Bounty 

Sycamore Farms owner Kevin Smith regularly participates in a thriving farmers market in New York City’s Union Square. Instead of discounting his produce at day’s end, Smith now lets a Cornell Extension team sort through the remnants and distribute them throughout the region.

Cornell Extension’s gleaning program transports almost 200 tons of fresh food to local pantries each year, according to director Stiles Najac. “We move food as quickly as we need to to make sure that it is eaten while fresh,” she says. The gleaning process is time-consuming due to “a wide variety of quality” of produce, and COVID-19 precautions present additional obstacles. “I would like to get volunteers into the field,” says Najac, but social distancing and other safety protocols have “kind of slowed us down.”

The pandemic also is affecting the distribution of gleaned produce. At St. Mary’s Outreach, food recipients are screened for symptoms, required to wear masks, and instructed to maintain physical space from others. But that doesn’t hamper their excitement about the bounty that’s available.

“I’m so amazed that they have an abundance of vegetables,” says one recipient. Another shares, “It’s a great privilege to come here…and I’m not ashamed of it because I’m going to go home and I’m going to eat very good.”

The Gleaning Solution

The Association of Gleaning Organizations says almost 200 gleaning programs exist throughout North America. Founding member Shawn Peterson estimates that gleaners gather about 50,000 tons of food yearly. With more volunteers and financial resources, he notes, an even larger portion of the 10 million tons of on-farm food loss could be prevented—and an additional 130 million people could be fed.

Gleaning is often left out of the conversation about food recovery and hunger relief,” says Peterson, a sixth-generation farmer. “We are working to change this.” To encourage more farmers to participate, some states provide tax credits on top of the federal tax write-off for donating crops to nonprofit groups.

Since the pandemic began, Cross-Lines Community Outreach, a social-services agency in Kansas City, Kansas, has doubled the number of households that use its food pantry. Manager Sarah Kaldenberg says the coronavirus shutdowns have increased some people’s feelings of helplessness, but gleaning provides tangible answers—and hope. “I think gleaning is kind of a way to say there are solutions,” she says. “There’s actually food in our country to feed these people.”

Because of the pandemic, one in six Americans could experience food insecurity in 2020, according to Feeding America. The food-bank network lists ways you and your church can fight hunger during September, which is Hunger Action Month.

Feucht Takes Worship to the Streets After Seattle Closes Park

communicating with the unchurched

Bethel worship leader Sean Feucht had to adapt his plans to hold a worship event at Seattle’s Gas Works Park on Labor Day when the city temporarily closed the park “due to anticipated crowding.” Feucht accused city leaders of targeting Christians while ignoring rioters. Meanwhile, the Seattle Police Department (SPD) arrested 22 protestors Monday “on suspicion of assault, arson, obstructing and failure to disperse.”

“We made it to Seattle, and unfortunately, the city decided to barricade the entire park for our peaceful worship and prayer gathering,” said Feucht in a post ahead of Monday’s event. “So we decided we’re going to move into the street, and we’re calling it a worship protest…It’s going to be epic!”

On Sept. 4, Seattle Parks and Recreation issued a statement saying, 

Gas Works Park will be closed all day September 7 due to anticipated crowding that could impact the public health of residents. Out of concerns for the safety of all those who visit Gas Works Park we have opted to close the entire park for the day. Seattle Parks and Recreation does not allow unpermitted public events to take place in Seattle parks and asks the public continue to adhere to current public health guidelines so that we can keep our parks open. As first amendment gatherings have taken place during the pandemic, the City of Seattle continues to reinforce the Governor’s guidelines should folks choose to attend an event: stay home if sick, wear your mask, and keep at least six feet of space between yourself and others.

In a post on Facebook the next day, Feucht wrote, “This is the height of hypocrisy for the city of Seattle to turn a blind eye to riots, looting, and AntiFa, while refusing to let Christians gather in a public park to sing and worship. First the government shuts down churches. Now it’s shutting down parks to stop us from worshipping. Time to stand up church!” 

Sean Feucht is a worship leader and political activist who has been holding outdoor services throughout the U.S., repeatedly defying local guidelines for large gatherings. He sees what he is doing as a second “Jesus People Movement” and believes the government has no constitutional right to stop these services. Attendees often do not wear masks or practice social distancing. Feucht held one of these events on Sept. 5 in front of the state capitol building in Sacramento, California, a gathering he says 12,000 people attended.

Prior to the service, Feucht said that people would be coming from all across the nation and that his team would have to block off a few streets for it. 

Monday afternoon before holding his worship protest in Seattle, Feucht posted footage of homeless camps and tweeted, “The city of Seattle is leaving the park open for homeless camps, but trying to shut it down to tax paying Christians? That’s un- American! Let’s bring praise and worship to the homeless residents of gas works park and the rest of Seattle tonight! See ya soon!”

The Seattle Times reports that hundreds of “mostly maskless worshippers” turned up for the gathering, which was held on a street next to the temporarily closed park. One attendee expressed her appreciation for the event, saying, “People need hope, especially right now during the craziness of life. The government is not going to give you hope, seemingly. Jesus is the answer.”

Students Paint ‘Black Preborn Lives Matter’ Outside Baltimore Planned Parenthood

communicating with the unchurched

The phrase ‘BLACK PREBORN LIVES MATTER’ was painted on the street outside of the downtown Baltimore Planned Parenthood by pro-life activists early Saturday morning.

The group behind the effort was Students for Life in America, an organization that calls itself “one of the nation’s most active pro-life organizations and the largest youth pro-life organization.”

“We are the only national pro-life organization dedicated to training and equipping college, high school, medical, and law school students,” the organization states on its Facebook page. “Our approach is uniquely effective, and the methods we have developed are a combination of time-tested techniques and cutting-edge technology.”

Police Do Not Press Charges

Police officers arrived on the scene shortly after the pro-lifers began to paint, but they did not make the painters remove the message, nor did they issue any citations.

Baltimore police Sgt. Vincenzo Julio said “[The message painted] will remain here unless the city wants to come take it out, and that would be outside the police department.”

The pro-life Students for Life in America street painters wore shirts that read ‘BLACK PREBORN LIVES MATTER’ and gave them to the police officers that arrived on the scene.

On their website, studentsforlife.org released a statement explaining why they painted the ‘BLACK PREBORN LIVES MATTER’ slogan outside of the Planned Parenthood:

“The effort comes at a time in which Planned Parenthood’s racist past and present are making headlines. Even Planned Parenthood past and present employees acknowledge the racist roots and history of the nation’s No. 1 abortion vendor, which seems to be impacting their current working environment. Consider that though only 13 percent of the female population, African American women make up 38 percent of all reported abortions. Perhaps that is because 4 out of 5 Planned Parenthood vendors are within walking distance of minority-dense neighborhoods, according to a Supreme Court amicus brief.”

They took a photo outside of the Baltimore Planned Parenthood, holding up a sign that read, “President Trump, Help Us Save Black Lives. Defund Planned Parenthood.”

Christian Author Jen Hatmaker Files for Divorce

Hatmaker
Screengrab Youtube @TV Star Newsy

New York Times best-selling Christian author Jen Hatmaker and her husband of 26 years, Brandon Hatmaker, filed for divorce on August 21, 2020. Jen posted this update on Facebook:

I first thank you for the kindness you have shown these last two months. We are in a moment with no handbook and without…

Posted by Jen Hatmaker on Monday, September 7, 2020

 

Jen’s post reads:

I first thank you for the kindness you have shown these last two months. We are in a moment with no handbook and without a single clue how to navigate this privately, much less publicly. I don’t know how to hide grief, so I haven’t, and I am grateful for your absolute decency these last few weeks. I don’t know how to say this, and I still cannot believe I am even saying it, but Brandon and I are getting divorced. Although the details are ours alone, this was completely unexpected, and I remain stunned as we speak. I am shocked, grief-stricken, and broken-hearted.

Although this community is impossibly dear, beloved to me, in case you are an interloper who revels in the pain of another, I beg you to spare us your cruelty. We have suffered so greatly. (Hateful comments that harm our family will be deleted.) The kids and I are getting away to retreat for awhile, and I ask for your kindness…and for some room to breathe. Please respect the privacy of our children and our extended family. Our loss is not for public devouring. We are real people managing this in our real life in real time, and we are doing the absolute best we know how to do.

If you pray, pray for us. Hold us so dear to your hearts. We have felt your prayers these last few weeks. We have experienced your mercy. Thank you for being good to us. Know that we are deeply surrounded by love and have not been alone a single second in two months. Please help protect us and keep us safe as we try to heal and rebuild.

Yours,
Jen

Brandon and Jen Hatmaker became very popular when they hosted the HGTV show, “My Big Family Renovation” that documented the Hatmaker family renovating their 1908 farm house. You could say it was “Fixer Upper” before there was “Fixer Upper.”

The Hatmakers have known each other since college. On her site, Jen writes, “I’ve been married to Brandon since 1993 when we were two college kids playing at adulting, and we have five kids which is a very large, very real number. Brandon and I founded Legacy Collective in 2015, a giving community that funds sustainable initiatives all around the world.”

Jen Hatmaker Has Championed Causes

Two of their children are adopted and Jen appeared on TODAY early this year speaking out against racial inequality. She said her Ethiopian daughter asked her why “white people thought they were better than black people,” and it caused Jen to break down and start speaking out.

Jen has published dozens of books, including Interrupted: When Jesus Wrecks Your Comfortable Christianity, Of Mess and Moxie: Wrangling Delight out of This Wild and Glorious Life, and her newest book Fierce, Free, and Full of Fire: The Guide to Being Glorious You.

In April of 2016, Jen said on social media that she had “opened her arms” to the LGBTQ community: “Here are my arms open wide. So wide that every last one of you can jump inside. … There is nothing ‘wrong with you,’ or in any case, nothing more right or wrong than any of us, which is to say we are all hopelessly screwed up but Jesus still loves us beyond all reason and lives to make us all new, restored, whole. Yay for Jesus! Many are concerned that sentiments like these might be enabling someone to stay in their sin—which would not, in fact, be very loving to the person in the long run.”

Later that year in October of 2016, she revealed that her views on same-sex marriage had changed and that she believed that a same-sex union could be “holy.” After announcing her support for same-sex marriage, LifeWay pulled her books from their shelves, and many responded questioning her newfound belief that same-sex marriages were holy (in God’s eyes). Former lesbian Rosaria Butterfield responded to Jen in a blog post and said that although Jen’s words are meant to be encouraging, “If I were still in the thick of the battle over the indwelling sin of lesbian desire, Jen’s words would have put a millstone around my neck.”

Prayers for the Hatmaker Family

Jen’s followers knew that there was trouble at home for the Hatmakers. On July 31, 2020, Jen posted a Facebook post requesting that her followers please pray for her and her family. While some called her post cryptic and speculated her marriage was in some kind of trouble, she reassured them not to worry, but to please pray. She asked in the message,

Don’t pry or ask or push, even out of sincere concern. Please don’t blow up our phones and inboxes and DMs (or our friends’). Just hold us close to your heart in great love. As I reengage our online community here, I’ll be whatever I am that day, so thanks for the space to be a human person. I’ve always known you were a soft place to land. Thank you for loving us in all things, at all times, through all moments.

Sadly, the Hatmakers’ marriage is ending in divorce. And the call is to continue to pray for them. As Jen wrote in her Facebook response to her marriage ending, the one thing a Christian can do: “If you pray, pray for us. Hold us so dear to your hearts.”

Correction: A previous version of this article stated that Jen and Brandon Hatmaker were married for 27, not 26, years. 

It’s Time to Rally for the One Thing That Can Truly Change Everything!

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What brings true and lasting change? For us, as believers, it’s not politics, policies and protests. It’s the proclamation of the Gospel of Jesus Christ with our lives and lips! Henry David Thoreau once said, “For every thousand hacking. at the branches of evil, only one strikes at the root.” Only the Gospel of Jesus Christ can strike at the root of evil. Only the Gospel of Jesus Christ can bring true unity to our churches, our communities and our country.

That’s why Dare 2 Share is promoting a unifying message of hope during a season there is far too much division in our country.

By providing a rally point on 10/10/2020 through an event called Dare 2 Share Live, tens of thousands of teenagers will be inspired and unleashed in their communities to pray for their cities, serve the underprivileged in their communities and share the good news of Jesus in their circles of influence. This catalytic event, comprised of multi-denominational, multi- ethnic churches, will be a unifying rally call to churches across nation at a very polarizing time.

Between the pandemic, protests and political unrest teenage depression, anxiety and suicide among teens are at an all-time high. I believe we must do something radical to change the spiritual trajectory of this current generation of teenagers. Only the good news of Jesus can set them free from all they’re going through! That’s what Dare 2 Share Live is all about. It’s about unifying a generation with the hope of Jesus and then mobilizing them to reach their peers until every teen everywhere has every last chance to put their faith in Jesus. The answer to what ails our country is found in Jesus and Jesus alone.

On October 10th, 2020 thousands upon thousands of teenagers will rally together in hundreds of churches across the nation to bring peace, unity and hope. Through powerful worship, inspirational talks, hands-on training, and cutting-edge technology, teenagers will be unleashed to serve the poor and reach their peers in their local communities. Now more than ever with violence, distancing, isolation, and depression rampant, students are stepping out with the message of life, serving and bringing the Gospel to make a difference because the Gospel changes everything.

Utilizing technology that students are accustomed to, the event is structured to train teens to relationally share Christ, and then empower them to reach out to both their local communities and their social networks. Dare 2 Share President, Debbie Bresina shares, “This is the largest youth population in history. By leveraging technology, these young people have the opportunity to ignite a significant movement of Gospel conversations in one day.”

At the event last year, almost 8,000 teenagers attended at 128 sites. This year, on October 10, Dare 2 Share LIVE will be broadcast from the flagship event in Denver, Colorado and is on track to be streamed to hundreds of churches nationwide. Churches have the option to have their own live worship band and emcee trainer in addition to receiving the feed from Denver with prominent speakers and artists such as Gabrielle OdomVertical WorshipZane Black Jerrod GunterThe Skit Guys and yours truly.

In this one-day event, Dare 2 Share LIVE is seeking to engage hundreds of churches across the nation to generate tens of thousands of gospel conversations in one day. The results could change a nation from the inside out. The results could bring deep unity, where there has been deep division, true justice where there has been true injustice and lasting hope where there has been lasting hopelessness.

Sign up your youth group to receive the stream for Dare 2 Share Live here.

For more information on the organization of Dare 2 Share, visit dare2share.org
For press inquiries and interview requests, please contact David Marlatt, davidmarlatt@dare2share.org.

When Looking for a Church, Beware the “Right Fit”

communicating with the unchurched

“I’m looking for a church that’s just like me.”

Few people would say it quite so crassly, but the sentiment is common. I often hear people say they’re looking for a church that has “the right fit.” By which people mean, “I’m looking for a church that provides the ministries I am looking for, full of people I can identify with, and where the style reflects my personal preferences.”

There are good reasons for joining and leaving a church, and not so good reasons. There are sensible reasons and sinful reasons. But among the most common is what I often call a spiritualized version of natural selection.

I’ve given up trying to recall all the times someone has said to me, “Murray, there aren’t enough young families at your church.” Or, “There are too many children.” Or, “The youth group is too small.” Or, “Where are all the elderly people?” Or, “The church is too large.” Or, “The church is too small.” “The music is too new.” “The music is too traditional.”

No doubt, you’ve also heard all these reasons, and perhaps used them yourself. But here’s the problem: these categories don’t come from the Scriptures.

Why do we place so much value on finding people our own age or people who share our social preferences? On one level, such predispositions are natural. College students are naturally drawn toward other college students. Families with children find it easy to mix with other families who have children. None of this is wrong, but the gospel brings people together not on the basis of natural and intuitive networks but on the basis of the supernatural work of God’s Spirit.

WHAT PAUL SAYS ABOUT LOOKING FOR A CHURCH

The church in Ephesus faced a great cultural divide between Jews and Gentiles. Paul reminded them of who brought them together:

Remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ. For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you who were far away and peace to those who were near. For through him we both have access to the Father by one Spirit. Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. (Eph. 2:12–20)

To the Galatians, he said something similar: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” (Gal. 3:18)

God didn’t choose us according to the rules of natural selection, but according to supernatural grace. When we judge our church according to the whims of natural selection, we’re cutting against the means by which a church is formed and grows.

New Testament churches consisted of an array of people from different cultures and classes. Rich and poor, men and women, Jew and Gentile—they were all members together, called to serve one another in love. This made the church attractive to surrounding people. Here was a place where status didn’t divide, and where otherwise dissimilar people found the deepest and most stable bond.

WHAT CRITERIA MATTER WHEN LOOKING FOR A CHURCH?

There are of course some criteria that matter when it comes to joining a church. Theology, for example, is quite important. There needs to be sufficient theological alignment; otherwise, you’ve already set the trajectory for an unhappy ending. Language is another important factor. It’s difficult to talk and listen and build relationships when you don’t share the same tongue. And we mustn’t neglect location. If you’re traveling 40 minutes each way on a Sunday, how involved can you be in the life and health of that church? Are your neighbors and friends (who presumably live near your home and whom you’re inviting to church) also prepared to travel that distance?

When we allow the Bible’s vision of church to inform and transform our expectations, the gains are immeasurable. We begin building a church on grace. We prove to the world that Christ is true, and that he is enough for lasting unity. We demonstrate the breadth and beauty of gospel reconciliation, and we undermine the rampant individualism that diminishes the beauty of the church, denies the power of the gospel, and hamstrings gospel-centered grace and growth.

When Susan and I were living in London, we joined a small group made up of members from our church. I was only 23-years-old, the youngest in the group. The oldest was well over 80. Each week, twelve people from very different walks of life gathered in someone’s living room. There were students, workers, retirees, singles, married couples, those with children, and those without children. The fact that we had little in common didn’t detract from the group. In fact, the opposite was true. Together we had Christ—and our unity in Christ was enough. We learned to love and encourage one another. After all, that’s what the gospel does. It brings people together who otherwise would never connect—let alone build deep, lasting friendship.

It may sound counter-intuitive, but joining a church as one of the few young people—or the only family with young kids—might be used by God to bring more young adults or more families into a church. Instead of try and walk out, why not trust and commit?

Simply put, finding a church filled with people “like us” can be a bad idea. Sometimes, the “right fit” isn’t what’s best. Instead of focusing on these details, let’s join and serve churches that look like Jesus and push us to become more like him as we sacrificially love those who aren’t like us.

This article about looking for a church originally appeared here.

Your Church Needs an Intergenerational Communication Plan

communicating with the unchurched

My family recently went through a scare that made me think about an intergenerational communication plan. My daughter and some of her friends were in our local mall when a shooting occurred. It was, as you can imagine, a terrifying experience for all and we are grateful that we were able to get to the girls as quickly as we did and the impact on them was frightening but minimal. I bring this up only to illustrate a point.

When the event happened, all of us immediately turned to our phones to get the news to find out what had actually taken place. My husband and I jumped on Facebook, the girls jumped on Instagram, and our family in other states turned to Google for information.

As a result, the information we were gleaning about a single event had a very different feel and unique content depending on where we accessed it.

My information came almost entirely from local news stations, my daughter and her friends were seeing a lot of “first hand” videos and testimonies, and my out-of-state family was getting Associate Press updates.

The result? We all had bits and pieces of information about the incident but none of us had the whole story.

It was as if we all had pieces to a puzzle, some more than others, but none of us had the entire picture. It took coming together, talking to each other, and giving enough time and space for information to be made public for the puzzle to come together.

Not surprisingly, this example of information gathering is a characteristic of the generation gap we experience in America. The advancement of technology has impacted how and with whom we communicate.

Information is distributed through a variety of means from digital to print, radio to television, word of mouth to public speaking. However, more and more, the move from traditional print materials, radio news, and face-to-face conversations towards digital, video and public voices is changing the landscape of information distribution and consumption.

Due simply to a lack of access or lack of ability to use digital constructs, older adults can be unintentionally excluded from certain forms of digital communication (Source). Conversely, due to a lack of lack of access or lack of knowledge to use non-digital constructs, younger generations are unexposed to things like print media and in-person interactions. These technological and communication differences act to perpetuate the digital divide between generations.

Research gathered by Pew Research show that over 90% of young adults ages 18-29 are active on social media as compared to only 35% of older Americans, 65 years of age and older.

  • Sprout Social reports that 72% of 13-17 year olds and 64% of 18-29 year olds use Instagram while only 21% of 50-64 year olds and 10% of 65+ year olds use Instagram.
  • Of 271,000,000 Twitter users who are active every month the number of users between 51 and 60 years was roughly 2,981,000 or about 1% of the users.
  • Princeton and New York University researchers found that eleven percent of users older than 65 shared an article consistent with the study’s definition of fake news. Just 3% of users ages 18 to 29 did the same.

Changes in technology and communication have consequently exacerbated the gap between the youngest and oldest generations leading to a continued growth in age segregation and generational divide.

Rather than create an inclusive space that leads to more conversation, the lack of intergenerational connectivity has caused more isolation.

Churches can fall into this same pattern of generational hit-or-miss communication by choosing avenues that appeal to certain age groups while neglecting others. In her book Faith Formation 2.0, Julie Anne Lytle looks at the different generations that are typically represented in an average church and how they tend to communicate. She offers the thought that if we are not communicating an event or offering communication in at least seven unique formats, we are missing someone in our audience.

How does that play out?

Let’s say that the church is hosting a Combined Worship services where all church members, regardless of age or preferred worship style, will attend. In order to ensure that this is communicated to the entire audience a church will want to:

  1. Announce the service from the pulpit
  2. Place an announcement with date, time, and description in the bulletin
  3. Send an email (or two) to the entire congregation
  4. Place all pertinent information on the website in more than one location
  5. Include information on social media platforms
  6. Send a text message to members who have indicated text as a preferred method of communication
  7. Offer a personal invitation to members (visit the youth group, drop by a Sunday School class, phone call, etc.)

That may feel like overkill but each generation will tend to access the information in different ways and if one avenue is overlooked, there is a potential that someone may never know the event is happening.

There is a tee shirt that is frequently worn in KidMin circles that simply says, “It was in the bulletin!” Often, children’s pastor and youth ministers express frustration that members will tell them that they didn’t know an event was happening. But that truly could be because the information wasn’t offered in a format that is normally accessed by that person or group of people so, in their mind, the event was never announced.

Fortunately, once we realize the importance of intergenerational communication platforms and how to access generations, we have a much better chance of bridging the gap and finding ways to bring generations together.

In fact, just as was highlighted above, each generation likely brings an important piece to the puzzle and together we can see the whole picture. Creating space in our churches for this to happen is one way we can begin to integrate the ages in our faith communities and move forward in serving the Lord and each other together.

This article about an intergenerational communication plan originally appeared here.

Should We Meet in House Churches?

communicating with the unchurched

Pastor John, in episode 912 of this podcast—titled: “Paying Pastors, Church Buildings and Weekly Sermons?”—you skipped right over the question about house churches and meeting in buildings. And many savvy listeners wrote in to point that out to us—nothing gets past our listeners! So do you have any particular views when it comes to whether or not the church should meet in house churches?

OK, not a problem. Yes, I have views. I think the Bible has something to say. I will summarize my view in six observations. I don’t think they are very controversial. I think they are easily supportable. So, here we go—and people can judge for themselves.

1) First, the church in the New Testament as the New Testament teaches about the church is people, not places. The word church in the New Testament is a translation of the word ekklesia, which means “called out ones” or “assembly.” It never refers to a building or place. The English word church is an interesting word. Where did that come from? It came from the old English kirch or kirche like in the Scottish kirch, and it comes from the Greek kuriokos which means “belonging to the Lord.” So, the word church means “belonging to the Lord” in its etymological origin, and could refer to a place or could refer to a people. So, that is where the English word church comes from and doesn’t prove anything about where a people should meet.

But in this whole discussion, it is utterly crucial to keep in mind that, in the New Testament, nothing is said about the church’s place and much is said about the church as people. And just to give a few examples, in Matthew 16:18, it says, “Now there were in the church at Antioch prophets and teachers,” meaning, among the people, those were some of the gifted folks. So, that is my first observation. The church in the New Testament is always—without exception—people, not places.

2) My second observation is that the New Testament portrays local churches, that is, local assemblies, gatherings of the universal church in a local place and the expression of the universal church gathered in a local place. It portrays these churches often as gathering in homes. So, in 1 Corinthians 16:19, “[I write to] Apphia our sister and Archippus our fellow soldier, and the church in your house.” So, it is clear that, in the earliest days of the church, the church regularly met in homes.

Help Kids to “Taste and See” How Good God Is

communicating with the unchurched

You and I probably have a lot in common. As a parent and kids’ pastor, I want kids to taste and see how good God is, awakening them to run after Him for a lifetime. Psalm 34:8 says, “Open your mouth and taste, open your eyes and see—how good GOD is, Blessed are you who run to him” (MSG).

The Bible helps kids see and taste who God is. It’s vital we make learning from the Bible a priority for boys and girls while also showing them why it’s important. How can we do that?

1. Lead by example.

You’ve heard the saying, “Do as I say, not as I do.” Now, we all know that’s a terrible philosophy to have. But often parents inadvertently lead that way by their actions. If we want our kids to fall in love with God’s Word and be excited to learn from it, then we must lead by example. We must be excited to learn from it and continue to grow in our relationship with God because of how His living Word speaks to us.

Let your kids see you reading your Bible. Use an actual physical Bible, one that’s not on your phone or tablet so they don’t think you’re on Facebook or looking at Pinterest. Read together with your kids from various books of the Bible. Make it fun and exciting for them!

2. Inspire them to discover.   Kids are inundated with do’s and don’ts. “Don’t touch that; go do your homework; don’t act like that in public.” Kids don’t want to read and hear about more do’s and don’ts. God didn’t intend the Bible to be a book of do’s and don’ts, so we shouldn’t make it that. It does guide us but it also inspires us! Help kids understand that the Bible is a written account of connected events that tell a true story—a story of hope, redemption, and an amazing future.

It’s the story of God’s love for them and of His son Jesus who wants to have a relationship with them. When we’re able to shape kids’ perspective of what the Bible is, they will approach it differently and will have a desire to learn from it!

My favorite Bible for kids is the Fire Bible for Kids. It allows kids to discover God’s Word in an interactive and engaging way. I love how it brings Bible stories to life with kid-friendly study notes, book introductions at the beginning of all 66 books, and colorful illustrations. There’s also a free companion app that has 3-D characters, games, puzzles, and quizzes that keep kids engaged in learning. Pair it with the Fire Bible for Kids Devotional that includes a daily devotion and also has a free companion app. You can sample a week of free devotions at www.MyHealthyChurch.com/firekidsapp.  

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