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It’s Getting Crazy (Again) for Pastors and Politics

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Should pastors address politics from the pulpit—or in any format that flows from their platform as spiritual leaders?

The word “pastor” is an old word that means shepherd, from the Greek, poimen. A pastor’s role is to do two things:

  • lead the flock, spiritually and directionally, as we communally obey Jesus’ Great Commission and Great Commandment, and
  • feed the flock, offering spiritual nourishment and protection from false belief systems.

I’m not a politician. I learned from a great example in Pastor Rick Warren, who said, “If I thought politics could save the world, I wouldn’t have become a pastor.”

One of the biggest reasons I’ve generally stayed out of partisan issues in my pastoral leadership role is because I believe it’s too easy to become a pawn. If I had promoted a candidate, that candidate in their humanness would have said or done something embarrassing, and my credibility would have been diminished.

At the same time, the gospel itself has socio-political implications, and we who guard and carry that gospel must concern ourselves with whether Christians within our culture properly relate the gospel to their surroundings.

Words like capitalism and democracy were in their infancy in biblical times and would take many centuries to develop. The writers of scripture could not have foreseen our current political climate. But they did write about topics like justice, poverty, caring for strangers, paying taxes, etc.

Pastors get to be translators of ancient wisdom and divine truth to our modern context, and that’s not an easy task.

I remember a conversation I had with a church member a couple of decades ago. He was of a completely different political persuasion than I was at the time. We talked about one president’s very public infidelity and another’s hasty rush to war without evidence of weapons of mass destruction.

We disagreed sharply on most points…And then I baptized him and his family members.

We continued to disagree AND attend the same church. We ate meals together, communing around our common faith in Jesus, AND then we voted for opposing candidates in elections.

That’s how it used to be. And in the push-pull, tug-of-war, respectful dialogue, we understood each other a little better and remained friends.

Today, things are different.

Street Ministry Ideas: Tips for Youth Evangelism and Outreach

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Street ministry ideas for youth ministry let teens put feet to their faith. Heading outside their comfort zone helps young people mature spiritually while sharing the Gospel. Through street ministry, your youth group can interact with and serve others.

Engaging with the community this way might seem intimidating. But it is transformative when done with intention and preparation.

Why Street Ministry?

Street ministry ideas let teens practice the Great Commission. “Go into all the world and preach the gospel to all creation” (Mark 16:15). When teens step beyond church walls, they gain confidence and empathy. When they introduce people from all walks of life to Jesus, their own faith flourishes. Evangelism also breaks down barriers between the church and community.

Preparing for Street Ministry

Before sending teens into the neighborhood, lay the groundwork for safe, effective evangelism. Consider these steps:

  • Pray and prepare spiritually. First, remember that street ministry isn’t just an activity. It’s a spiritual mission. So gather to pray for guidance and boldness. Teach teens to depend on the Holy Spirit for wisdom and sensitivity. Share devotions tailored to the work ahead.
  • Train via role-playing. Teens need practice sharing faith in respectful, compelling ways. Teach them how to ask good questions and listen with compassion. Role-playing helps them learn from one another. Offer training on sharing their personal testimony. Also make sure kids can answer common questions about Christianity.
  • Use a team approach. For safety and support, always have teens work together. Pair up experienced teens with those who may be nervous or new to evangelism. Make sure each team includes a responsible adult leader who can step in, if needed.
  • Follow safety guidelines. Before tackling street ministry ideas, ensure that teens stay in certain areas. Provide tips about recognizing potential danger. Share contact information for leaders and set meeting points and times. If possible, partner with local churches or ministries that have street evangelism experience.

6 Street Ministry Ideas for Teens

Try these creative street ministry ideas in your community:

1. Acts of Kindness

Street ministry ideas don’t need to be preachy. Simple acts of kindness show Christ’s love powerfully. For example, hand out bottled water on a hot day. Provide free coffee in a busy park. Give away flowers or encouraging notes. Teens can prepare care packages or hygiene kits for unhoused people.

Small gestures can lead to deeper conversations. After all, people wonder why teens are taking time to serve others!

2. Street Performances

Teens with musical or theatrical talents can use those to draw attention to the Gospel. Organize performances of music, spoken-word poetry, or drama. Then communicate God’s love and the hope of salvation.

Creative performances can open doors to conversations about faith. Have tracts or Bible verses ready to distribute to anyone interested in learning more.

3. Question of the Day

With creative props, teens can make evangelism fun and engaging. Use a whiteboard or “Question of the Day” booth. Ask thought-provoking questions like “What gives you hope?” or “Who do you think Jesus is?” Teens can engage with people’s answers and discuss faith in natural ways.

4. Gospel Bracelets

Another idea involves making and handing out Gospel bracelets. Each color represents part of the salvation story. Teens can give these away while explaining the good news of Jesus.

Reflecting on Lausanne Congress 2024: A Call to a Diverse, Holistic Gospel

Lausanne diversity
Photo by Shelagh Murphy (via Pexels)

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

As I reflect on the Lausanne Congress 2024 in Seoul, I feel like experienced a forestate of the new heavens and new earth. I was surrounded brothers and sisters from 202 nations; it was a beautiful multiethnic, multi-generational gathering of global church leaders for the sake of the gospel.

In many ways, this congress is a vivid reminder of the picture we see in Revelation 7:9—a great multitude from every nation, tribe, people, and language standing before the throne of God.

The Gospel: Beyond Personal Salvation

I appreciated one of the themes that emerged from Lausanne 2024; it was the reminder that the gospel is more than personal salvation. As followers of Jesus, we cannot reduce the gospel to just a transaction between the individual and God. Yes, salvation is deeply personal and wonderful, but it is also cosmic (Col 1:19-20). The gospel is the good news that through the life, death, and resurrection of King Jesus, the powers of sin, death, and evil have been defeated. It is the announcement that Jesus is Lord over all creation, and he is making all things new (Revelation 21:5). And as his followers, are called to declare and display the gospel (Matt 28:18-20; 2 Cor 5:18-19). We are all everyday missionaries.

The full name of the Lausanne Movement is the Lausanne Committee on World Evangelization. I agree with Lausanne North American Director, Dr. Ed Stetzer that,

A stronger statement on the priority of evangelism would help the Seoul Statement. These statements will influence a generation, far more than the congress itself, so let’s make it stronger and not leave #L4Congress without the world knowing that we know mission drift happens—and is already happening in many places in evangelicalism. Let’s help an entire generation know that we are deeply committed to holding evangelism central to the mission.

Evangelism is the heartbeat that empowers the Body of Christ to declare and display King Jesus.       

The Good News is about his Son. In his earthly life he was born into King David’s family line, and he was shown to be the Son of God when he was raised from the dead by the power of the Holy Spirit. He is Jesus Christ our Lord. Through Christ, God has given us the privilege and authority as apostles to tell Gentiles everywhere what God has done for them, so that they will believe and obey him, bringing glory to his name. (Romans 1:3-5 NLT)

A Gospel That Heals

In our fallen world, where pain and suffering seem to have the loudest voices, the gospel speaks a word of healing (Luke 4:16-18). At Lausanne, it was clear that the gospel isn’t simply about escaping earth to get to heaven but about bringing the kingdom of God to bear on earth. The gospel provides present power in the here and now, offering healing and reconciliation. This is a message our fractured world desperately needs. From the lingering effects of the global pandemic to the ongoing racial and ethnic divisions in various societies, we live in a time when the need for healing is undeniable. But that healing isn’t just individual; it is communal and systemic.

The African and Latin American leaders I encountered at Lausanne spoke powerfully about the role of the church in evangelism, ethnic reconciliation, and addressing social injustice. They reminded us that the gospel calls us to stand with the oppressed, advocate for the marginalized, and be agents of reconciliation in a world that is torn apart by division. Their passion reminded me of Jesus’ words in Luke 4:18, where he declared that He came to proclaim good news to the poor, release to the captives, and recovery of sight to the blind. Our Savior is a healing Savior, and His church must be a healing community.

A Global Family on Mission

Lausanne 2024 also reaffirmed that the church is a global family on a global mission. Sometimes, in our Western context, we can fall into the trap of thinking that the church is primarily a Western institution. But the congress was a powerful reminder that the center of gravity in global Christianity has shifted. The majority of Christians today are from Africa, Asia, and Latin America. This is not something to fear or resist but to celebrate and embrace.

Declaring, Displaying, and the Future of Lausanne

Lausanne Integral
Screengrab via YouTube / @Lausanne Movement

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

I’ve often said that history doesn’t repeat itself, but it does often rhyme.

By this I mean that if we want to understand how the future will unfold, we need to be diligent students of the past. If we don’t pay careful attention to learn from both the wisdom and mistakes of generations before us, we will likely repeat those same mistakes time and again.

As we look at the history of the modern Christian mission movement over the course of the twentieth century, we see a history marked out by ecumenical gatherings convened around the world for the purpose of bringing clarity, consensus, and fostering cooperation throughout the body of Christ. When leaders from around the world gathered for the 1910 meeting of the International Missionary Conference in Edinburgh, Scotland (a congress that is often cited as the inauguration of the modern mission movement), the mission leaders in the room were so convicted over the centrality of evangelism to the Church’s identity and responsibility in mission, that at the request of John Mott, they dreamed together over how to evangelize the world in their generation.

Over time additional global meetings were convened—Tambaram (1928), Willingen (1952), and New Delhi (1961)—and significant progress was made in global mission thought and work. The dominant view of a “From the West to the Rest” approach to missionary work was replaced by one that was more mutualist, emphasizing the cultural particularities in cross-cultural mission work. But the primacy role of evangelism also waned significantly from through these gatherings, causing many evangelicals to express concerns that there was such an overemphasis Ion justice and mercy work in our mission theology that the centrality of actual gospel proclamation was being lost. This caused many evangelicals to feel left in a place of liminality.

The Lausanne Movement was formed, in part, to address this shift. As I emphasize with my students each year at both Wycliffe Hall and Talbot School of Theology, where I teach a class in Oxford on these issues each May, the initial impetus that drew Lausanne’s founders together was a concern that the mission/s movement that came before it lost its focus on evangelism and experienced significant theological drift.

The Birth of the Lausanne Movement

Lausanne wasn’t created in a vacuum and before 1974, there was 1966.

Gathering the World Congress on Evangelism in Berlin, Billy Graham cast a vision for evangelicals that founded upon the centrality of evangelism in the mission of the church when he said,

I am convinced if the church went back to its main task of proclaiming the gospel and getting people converted to Christ, it would have a far greater impact on the social, moral, and psychological needs of men than any other thing it could possibly do. Some of the greatest social movements of history have come about as the result of men being converted to Christ.

This conference ignited a conversation that, eight years later, produced a gathering of 2,700 delegates representing 150 nations gathered in Lausanne, Switzerland, to unite evangelicals for the evangelism of the world under the theme, “Let the Earth Hear His Voice.” It was through a common conviction for the priority of the evangelistic task that evangelicals from around the globe united to form the Lausanne Committee on World Evangelism (i.e., the Lausanne Movement).

Common Mission, Different Views

This doesn’t mean that the Lausanne Movement has complete consensus on the relationship between the proclamation of the gospel and the demonstration of the gospel. There have always been room for people like Billy Graham who saw evangelism as the chief concern of the church, or of David Bosch who viewed gospel proclamation and demonstration as “seed relates to fruit; evangelism remains primary but it generates social involvement and improved social conditions among those who have been evangelized.”

Lausanne has also been a movement deeply influenced by leaders like René Padilla, Samuel Escobar, and Orlando Costas who argued for a more integrative shape of mission which holds proclamation and demonstration as inextricably linked and equally important.

And, of course, John Stott at the 1966 Berlin congress sympathized more with Graham but later came to argue for the holistic mission advocated for by Padilla and others. Still today there exist a wide range of nuanced missiological perspectives on the relationship between evangelism and justice work and Lausanne has managed throughout its existence to hold this tension, though imperfectly at times, for the sake of evangelical unity and participation in mission. This is stated most succinctly in the rallying cry of Lausanne: “Let the Church declare and display Christ together.” This cry encapsulates the tension of the nuanced views within its movement while underscoring our common bonds in the word together.

Understanding Integral Mission

What has been characteristic of the missiology of Lausanne over the last half century has been its unwavering commitment to “integral mission.” Lausanne defines integral mission as, “‘the task of bringing the whole of life under the lordship of Jesus Christ and includes the affirmation that there is no biblical dichotomy between evangelistic and social responsibility in bringing Christ’s peace to the poor and oppressed.” Integral mission is the conviction that declaring and displaying the gospel are inextricably linked. Separating them is like trying to separate God’s love from his holiness—it simply cannot be done. Lausanne promotes this holistic view, ensuring that the gospel is both declared in words and lived out through actions.

Integral mission is a crucial evangelical imperative because it recognizes that the often-made distinction between what is “physical” and what is “spiritual” (i.e., immaterial) is theologically errant. Christ has come to save the whole of a person, body and soul alike. Integral mission restores the credibility of the church’s witness by addressing injustice and poverty alongside spiritual conversion and transformation. This is the promise of the resurrected Christ to which our gospel preaching testifies. It recognizes that the Jesus took on flesh and performed works of healing and mercy and service while speaking of declaring that the kingdom of heaven was at hand—and calling men and women to follow him. The two go hand in hand and must never be separated.

It calls us to consider the ditches on either side of the missional journey—an irrelevant gospel on one side only concerned with the saving of the soul and disregard for the plight of the person, and an anemic gospel on the other side concerned only with the temporal condition and disregard for the promise of eternal life in relationship with Christ. We journey on mission with Jesus keenly aware of the perils of these two ditches, keeping in mind the words from the second Lausanne Congress in 1989 in Manila: “The authentic gospel must become visible in the transformed lives of men and women. As we proclaim the love of Christ, we must be involved in loving service, as we preach the kingdom of God we must be committed to the demands of justice and peace.”

The Perils of Repeating the Past

I’ve often used the analogy that gospel proclamation and gospel demonstration are the two big rocks of Christian mission. Both are essential, and one cannot be emphasized at the expense of the other. Jesus’ message of good news was accompanied by acts of mercy and healing, a model for the church’s mission today. The nascent Christian church went out from the upper room at Pentecost under the power of the Spirit proclaiming the gospel and demonstrating the gospel—both in their acts of service and generosity and in demonstrations of the Spirit’s power in healing and deliverance as a testimony to the truthfulness of the gospel those early Christians proclaimed. This reflects the Lausanne call to “declare and display Christ together.”

Tod Bolsinger: How Not To Waste a Crisis

tod bolsinger
Image courtesy of PastorServe

As pastors and ministry leaders, when we come up against a challenge or crisis, how can we reframe our perspective so that we do not waste the opportunity that challenge presents? In this week’s conversation on FrontStage BackStage, host Jason Daye is joined by Tod Bolsinger. Tod is the founder and principal of AE Sloan Leadership. Tod also serves as the executive director of the DePree Center Church Leadership Institute and as an associate professor at Fuller Seminary. He’s the author of the best-selling book “Canoeing the Mountains,” as well as several other books, including “How Not To Waste a Crisis.” In this episode, Tod and Jason explore some of the common default modes that we move to as leaders when we face a crisis. Tod shares how we can reframe these situations so that we can better serve the kingdom and the people to whom we’re called to minister.

FrontStage BackStage Podcast With Tod Bolsinger

View the entire podcast here.

Keep Learning

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

Dallas Jenkins Announces New Shows Featuring Stories About Moses, Joseph, Acts—And Bear Grylls

Bear Grylls Dallas Jenkins The Chosen
Bear Grylls and Dallas Jenkins discuss new show "The Chosen in the Wild With Bear Grylls" at ChosenCon 2024. Photo credit: ChurchLeaders

Last weekend, nearly 6,000 fans of the hit series “The Chosen” gathered together at The Chosen Insiders Conference, better known as ChosenCon, in Orlando, Florida.

During the conference, attendees heard from cast members, directors, and the show’s creator Dallas Jenkins.

This was the second time ChosenCon has been held, and the conference almost doubled in size from its first meeting last year in Dallas.

 

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On Friday night (Sept. 20), Jenkins surprised attendees with the announcement that his new 5&2 Studios has five new projects in development. He said he has been working on some of them “under your nose.”

Standing beside his wife, Amanda, Jenkins reassured fans that while their productions are growing and expanding, their mission to spread the gospel remains the same.

RELATED: ‘Random Two Thumbs Up’—Country Music Star Blake Shelton Loves ‘The Chosen’

“So you might be wondering, before I announce all these projects, ‘Well, how is this actually gonna be made? How is this funded? How are you gonna remain who you are?’” Jenkins said. “And I just wanted to remind you and to reassure you…regardless of who they are funded by, absolutely nothing changes.”

“Our Bible consultants must approve of every single project that we do,” Jenkins said. “The creative control, the control of all of the content, is 100% ours—ultimately mine.”

“And every new project that we do, whether I’m the one directing it or not, everything must pass that test of being faithful to God, faithful to the Scriptures, honoring of the gospels, and the entire Bible,” Jenkins continued, adding that this will “never change.”

Jenkins shared that an animated series, titled “The Chosen Adventures,” and a six-episode unscripted adventure series, titled “The Chosen in the Wild With Bear Grylls,” will be released within the next year.

In addition to Seasons 5, 6, and 7 of “The Chosen,” future projects will include a three-season series that follows the story of Moses, a limited series about the life of Joseph, and next chapter of “The Chosen” based on the Acts of the Apostles.

Protestia Founder JD Hall Guilty of Felony Embezzlement, Must Repay Former Church $15k

J.D. Hall
Screengrab via YouTube / @Jordan Hall

Disgraced former pastor J.D. Hall, who was disqualified from ministry in 2022, has been found guilty of felony embezzlement. Earlier this month, a Montana judge handed down the ruling in Richland County District Court.

Hall, founder of Protestia (formerly Pulpit & Pen), was ordered to pay his former parish, Fellowship Baptist Church (FBC) in Sidney, Montana, more than $15,400. Under the terms of Hall’s deferred sentencing agreement, the felony will be removed from his record if he complies with orders for three years.

JD Hall: ‘I Have Deeply Hurt the Church I Loved’

In a court-ordered apology, Hall wrote an admission of guilt to FBC:

It’s with my deepest regret and full admission of my own personal failures, and to be clear, sins, that I have deeply hurt the church I loved and formerly served for so long a time. I pray that resolution of this issue might bring healing and wholeness with your body. As I move forward to a different, better, and more quiet life, with these things behind me, I pray that you are able to move forward with your very important mission as well.

As part of his plea agreement, for the next three years Hall must report to a probation officer, abstain from drugs and alcohol, and can’t own any weapons. Hall lost the support of FBC because of an addiction to Xanax. He was arrested on DUI and firearms charges after a traffic stop. According to police, they also investigated Hall for assault with a weapon in a domestic violence incident.

Court documents indicate Hall used church funds improperly, for personal and political purposes. Prosecutors alleged that the total exceeded $100,000 during a five-year stretch. According to records, Hall spent FBC money on personal travel, a gun safe, family cell phones, and employees of his political blog.

In court, former FBC treasurer Joyce Nesper testified that some of Hall’s expenditures were for “political trips that should not have been paid for by the church.” She said Hall had taken over some financial tasks at FBC and once offered to pay her husband’s medical bills—something she now suspected Hall did so she “did not have the need to look at bank statements.”

JD Hall Cited His ‘Evangelism Strategy’

In addition to his influence among religious conservatives, Hall was active in Montana’s Republican political circles. He founded a political action committee and a conservative news blog, the Montana Daily Gazette. In 2022, Hall declared bankruptcy after settling a libel lawsuit involving a false story about a trans activist.

Regarding the embezzlement charges, Hall argued that some expenditures were marked improperly by church staff. Money that went toward his podcast helped further his “evangelism strategy,” he said, noting that he was working to “bring religion to politics and invade political events with religion.”

NICC: The Flesh & Sanctification Explained

the flesh
Source: Lightstock

In Christian counseling, the integration of spirituality and neuroscience provides a fascinating pathway to understanding and transforming the human experience. This article explores Neuroscience Informed Christian Counseling® (NICC), a unique therapeutic approach that blends biblical wisdom with cutting-edge psychological science.

We delve into the concepts of the “flesh” and “works of the flesh” from a biblical perspective, reinterpreted through the lens of NICC’s distinctive views on the Core Self and Constructed Self. Furthermore, we examine the transformative therapeutic process within NICC, which parallels the scriptural processes of sanctification—crucifying the flesh, renewing the mind, living by the Spirit, and putting on the new self.

This approach not only aligns psychological practice with spiritual growth but also leverages the mechanisms of the nervous system, designed by God, to facilitate profound personal and spiritual healing.

The Flesh

From a Neuroscience Informed Christian Counseling® (NICC) perspective, the concepts of the “flesh” and “works of the flesh” as discussed in the Bible can be understood within the broader framework of the Core Self and the Constructed Self, which are central to NICC.

In the Bible, particularly in Pauline epistles like Galatians 5:19-21, the “works of the flesh” are described as manifestations of a life led apart from the Spirit of God. These works include behaviors like sexual immorality, idolatry, enmity, jealousy, and others that are contrary to the fruit of the Spirit.

In NICC, this can be interpreted as the expression of the Constructed Self at Worst (s@w), which encompasses the maladaptive Internal Working Models (IWMs) formed from trauma, sin, or negative life experiences. These IWMs guide how individuals relate to themselves and the world in ways that are misaligned with both their Core Self and God’s design​​.

The Core Self in NICC is seen as the non-thought, non-verbal felt sense of being that exists from the earliest moments of life, influenced by the “DNA of the soul”—a unique spiritual blueprint endowed by God. This core is inherently aligned with qualities such as compassion, curiosity, calmness, and confidence, and it represents the God-given identity, reflecting the imago Dei, and potential within each individual​.

When individuals operate out of the Constructed Self at Worst, they are essentially living out the “works of the flesh,” as these actions reflect a life led by unhealthy patterns and the painful experiences that have shaped them, rather than the fruit of the Spirit. The role of NICC, then, is to help individuals transform these maladaptive IWMs towards the Self@Best, aligning more closely with the Core Self, thus fostering behaviors that reflect the fruit of the Spirit.

This transformation process involves recognizing and reworking these unhelpful patterns through a therapeutic context that integrates biblical truths and spiritual practices, promoting healing and growth that reflect both psychological health and spiritual maturity​​. This aligns with the scriptural admonition to “walk by the Spirit, and you will not gratify the desires of the flesh” (Galatians 5:16), highlighting a life transformed by the renewing power of God’s Spirit working in and through us.

Sanctification

In Neuroscience Informed Christian Counseling® (NICC), the transformation from Self@Worst to Self@Best can be seen as a spiritual and psychological process of sanctification, where the mechanisms of the nervous system—designed by Jesus—play a crucial role. This transformation parallels biblical concepts such as “crucifying the flesh,” “renewing the mind,” “living by the Spirit,” and “putting on the new self,” as described by Paul in his letters (e.g., Galatians 5:24, Romans 12:2, Galatians 5:25, Ephesians 4:24).

Crucifying the Flesh

In NICC, “crucifying the flesh” involves acknowledging and addressing the maladaptive behaviors and emotional patterns (works of the flesh) that arise from unhelpful Internal Working Models (IWMs). These IWMs are developed through sin, negative experiences, and traumas that drive us away from God’s design. The therapeutic process includes:

  • Identifying these patterns as they manifest in daily life and interpersonal relationships.
  • Engaging in therapeutic practices that help deconstruct these patterns, allowing for the painful emotions and false beliefs they engender to be processed and healed.
  • Using techniques such as Memory Reconsolidation, which involves activating old memories and introducing new, corrective emotional experiences within the context of a secure therapeutic relationship, effectively “rewriting” the emotional tone of these memories.

Renewing the Mind

Paul’s directive to “renew the mind” (Romans 12:2) can be understood in NICC as transforming our mental frameworks—our IWMs—from those that foster the Self@Worst to those that support the Self@Best. This involves:

  • Cognitive restructuring through the integration of biblical truths and psychological insights that reshape how individuals perceive themselves and their relationships.
  • The practice of mindfulness and reflective meditation on Scripture to cultivate a mind attuned to the Spirit’s voice, fostering decision-making and emotional responses that align with the will of God.

Living by the Spirit

In NICC, “living by the Spirit” emphasizes the continuous reliance on the Holy Spirit’s guidance throughout the therapeutic process. It involves:

  • Engaging in prayer and spiritual disciplines that invite the Holy Spirit’s active participation in healing the deeper wounds of the heart.
  • Developing a sensitivity to the Spirit’s promptings that help guide the transformation process, making it possible to choose actions and reactions that reflect the fruit of the Spirit rather than the works of the flesh.

Putting on the New Self

Ephesians 4:24 talks about “putting on the new self, created to be like God in true righteousness and holiness.” In the context of NICC, this involves:

  • Embracing the Core Self, which reflects the image of God imbued in each person, characterized by attributes such as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.
  • Practicing new ways of being that align with this Core Self, supported by the transformation of IWMs and character structure towards what can be considered the Self@Best.

Youth Pastor Sentenced to 50 Years in Prison After Impregnating a Child

Marvin Scales
Screengrab via the Texas Public Sex Offender website

A former youth pastor has been sentenced to 50 years in prison after pleading guilty to multiple child sex abuse crimes. Marvin Scales, 53, of Waxahachie, Texas, is not eligible for parole and will be required to serve the entire sentence. 

Editor’s note: This article refers to reports of child sex abuse, which some readers might find triggering and/or disturbing.

Authorities began investigating Scales in August 2023 after Waxahachie police were alerted that a 14-year-old girl was in labor and Scales was “overly involved” in her delivery, according to Fort Worth Star-Telegram.

A DNA test confirmed that Scales was the father of the child. Soon, other underaged victims came forward, saying they attended the church where Scales was the youth pastor. 

RELATED: NY Pastor Sentenced to 3 Years in Prison for Possession of Child Sex Abuse Material

Authorities have not released the name or location of the church in order to maintain the anonymity of the abuse survivors. 

Prosecutors said that Scales would frequently take students on overnight trips and host sleepovers at his home. Victims told investigators that Scales would frequently have sex with them during these overnight stays. 

Scales also had an “extensive security system installed at his home,” according to NBC-DFW. Several sexual assaults were recorded via the security system, and Scales kept the recordings.  

The discovery of the security footage enabled investigators to uncover more assaults. However, prosecutors were not able to identify all the victims in the footage. 

Scales was already a registered sex offender in Texas. Authorities said that a simple background check would have alerted church leaders to his past crimes against children, which include indecency with a child by contact and aggravated sexual assault of a child.

RELATED: MO Pastor Charged With 2 Counts of Promoting Child Sex Abuse Material

Scales was convicted of these crimes in 1998 and was sentenced to 10 years in prison. The victims were an 11-year-old girl and a 13-year-old girl. 

Learnings From Lausanne, Part 5: Declaring and Displaying

Lausanne Day 5
Photo courtesy of Philip Miller

As day five of Lausanne 4 draws to a close, my heart is drawn to the moving presentation the Korean church gave of God’s faithfulness and sovereign hand in unleashing a gospel movement in and through their people.

Read my previous reflections here, here, here, and here.

The Korean church shared the “twelve stones of remembrance” of what God has done. From the revival of 1907, to the missionary movement of becoming the second greatest sending nation in the world, they told the story of God’s gospel transformation. Through it all, I was struck by their reoccurring theme of gospel declaration united with gospel display. The Korean church has boldly proclaimed the message of the good news of Jesus, even in the face of strong persecution. And the Korean church has displayed the love of Christ in their social concern bringing medical care, educational advancements, advocacy for human rights, and societal transformation. The Korean church teaches us the power of the gospel when it is both declared and displayed.

Missiologists call this integral mission. It’s when good news and good deeds are united as one. It means sharing and showing the love of God. Integral mission is powerful. If the good news is not accompanied by good deeds, a watching world can easily dismiss our message as inauthentic. If good deeds are not accompanied by the good news, we give people hope for their earthly lives, while never conveying to them the hope of eternal life. Declaring and displaying are inseparably bound together.

Jesus calls us to “go and make disciples of all nations” (Matthew 28:19) as his witnesses (Acts 1:8), which requires verbal proclamation of the good news that Jesus has died in our place and for our sins, rising again to make us right with God forevermore. After all, “how are they to believe in him of whom they have never heard?And how are they to hear without someone preaching?” (Romans 10:14). We must declare the good news.

Jesus also tells us to “let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (Matthew 5:16). Love of God requires love of neighbor (Mark 12:30-31). Faith without works is dead (James 2:14). We are to adorn the gospel with the goodness of our lives (1 Peter 3:3-4). Good deeds create good will that opens hearts to the good news. We must display the good news.

But how do these two things relate? Are they two co-equal callings? Is one more important than the other? Does one flow into the other? Is this an infinite loop? Or is there an organic connection between them?

I’d like to suggest that there is an organic relationship between declaring and displaying. Imagine a fruit with a giant seed at its center, like an avocado or a peach. The good news of the gospel message is like the seed at the center, and the flesh surrounding it is like the good deeds of gospel demonstration. When that fruit falls to the ground, the power of reproduction lies in the seed at the center. However, that seed needs the nutrients of the surrounding flesh to take root and grow.

Thus, gospel proclamation must be enfleshed by gospel demonstration to take root and flourish in someone’s life. The flesh surrounding the seed is what gives the fruit its aroma and makes it taste so good. Without good deeds adorning the good news, it will likely fail to take root. We can take this analogy further. Once the seed of the good news falls into our lives, takes roots, and begins growing, the tree is not mature until it begins multiplying through fruitfulness. The seed comes to maturity in fruitfulness. That’s what the seed is for.

Similarly, the good news comes to maturity in good deeds. There is an organic connection here. The good news must be enfleshed in good deeds to take root, and the good news must produce the fruit of good deeds.

Notice in all of this, nothing happens without the seed at the center. The seed at the center is the indispensable core with the power of multiplication. If a seedless fruit falls to the ground, no matter how nutrient rich it is, it will not germinate life. And if a tree bears seedless fruit, it might smell and taste delicious, but it will not multiply. Seedless fruit is sterile.

Proposed Deal with Vanderbilt Could Keep a Struggling Episcopal Seminary in NYC Afloat

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The General Theological Seminary campus in the Chelsea neighborhood of Manhattan, New York, is called the Close. (Photo courtesy of GTS)

(RNS) — Leaders of the General Theological Seminary in New York City hope they have a plan in place to save the troubled school and its historic buildings.

The seminary announced Thursday (Sept. 26) that it had signed an agreement for Vanderbilt University to lease the Close, the seminary’s historic campus in Manhattan.  Under the terms of the lease, Vanderbilt will pay for needed improvements to the campus while allowing GTS to retain offices and space for its hybrid in-person and online master of divinity program.

The deal will allow GTS to stay on the campus for “decades to come,” the school said in a press release.

“GTS is now set to serve the Church for another century in New York,” said Ian S. Markham, GTS’ president.

Last fall, the school admitted it had a cash flow crisis. “In fiscal year 2023, GTS’ operating expenses were $7.8 million, against an annual income of $4.3 million,” the school said in announcing an earlier plan to address the school’s financial woes by leasing the campus.

“The Seminary also has no funding source for any emergency capital expenditure, or deferred maintenance, which is estimated to be in excess of $32 million,” according to a November 2023 statement.

Details for the 2024 fiscal year are not yet available, said a GTS spokesperson.

Interior of the Chapel of the Good Shepherd on the campus of the General Theological Seminary in New York City. (Photo courtesy of GTS)

A previously proposed deal to lease the campus to the School of Sacred Music, which had ties to a conservative Catholic donor, fell through after neighbors in the city’s Chelsea neighborhood and the Episcopal bishops of New York objected.

In Thursday’s statement, GTS mentioned that the school had negotiated with several groups, including the School of Sacred Music. “After reviewing these offers, the GTS Board voted unanimously to accept the offer from Vanderbilt. It wishes the SSM the very best with its future endeavors,” the seminary said in its announcement.

Vanderbilt’s bid to lease the campus and run programs there must be approved by New York state officials.

“Vanderbilt is in the early stages of these processes and is in discussions with government and community leaders about how the university can contribute to and deepen its relationship with the Chelsea community, New York City and the wider region,” the university said in announcing the agreement.

The approval process could take as long as six months, with the lease expected to take effect in 2025, according to GTS.

Vanderbilt, based in Nashville, Tennessee, claims about 7,800 alumni in New York and 740 current students from the area, and has had an administrative office in New York since last year. The lease, if approved, will allow the school to expand its presence in the city.

General Theological Seminary in New York City, circa 1900-1915. (Photo courtesy of Library of Congress/Creative Commons)

The deal could provide a path forward for GTS, at age 208 one of the Episcopal Church’s oldest and once its most prominent school for training clergy.

United Methodist Building Celebrates a Century of Presence on Capitol Hill

The 100th anniversary of the United Methodist Building is being celebrated in Washington, D.C. (RNS photo/Adelle M. Banks)

WASHINGTON (RNS) — There is no shortage of impressive buildings dotting Capitol Hill: the U.S. Capitol with its shining dome, the Library of Congress topped by a golden flame, the U.S. Supreme Court and its towering pillars.

But on the northeast corner of the Capitol complex is an unassuming building sandwiched between the Supreme Court and U.S. Senate offices. Visitors who notice it at all usually do so because of its church sign, which often features a word or phrase that is surprisingly relevant to the political news cycle.

The sign belongs to the United Methodist Building, the only nongovernmental building on Capitol Hill and one imbued with a rich history of religion, politics and activism. Something of a monument to mainline Christian, ecumenical and interfaith influence in Washington, the building has stood for 100 years, an anniversary celebrated Thursday (Sept. 26) with a special event featuring Pulitzer Prize-winning poet Jericho Brown.

RELATED: United Methodists Elect a Third Openly Gay, Married Bishop

John Hill, then-interim general secretary of the United Methodist Church’s General Board of Church and Society, reflected in May on the significance of the structure and its location. “Every day, when I walk into our offices at the United Methodist Building in Washington, D.C.,” he said during a presentation at the UMC’s General Conference, “I am awestruck by the wisdom of our Methodist forebears who boldly positioned this sacred place directly across from the U.S. Capitol, this place set apart for work, worship and witness to the redeeming power and promise of the gospel of Jesus Christ.”

That work and witness have often involved activism. According to the Rev. Bonnie McCubbin, director of museums and pilgrimage for the Baltimore-Washington Conference of the UMC, the building has had an advocacy-minded edge since it was first conceived in the 1920s. It was originally a project of the Board of Temperance, Prohibition and Public Morals, which emerged out of a Methodist women’s organization that campaigned in support of prohibition, because, according to McCubbin, they “were tired of seeing their brothers and uncles and sons and husbands coming home drunk.” They also opposed lynching, child labor and illiteracy, among other causes.

The Rev. Bonnie McCubbin. (Courtesy photo)

The building’s penchant for ecumenism was also there from the start. McCubbin said the building, constructed with Indiana limestone in an Italian Renaissance style, was dedicated in 1923 by former Secretary of State William Jennings Bryan, who had been a candidate for moderator of the Presbyterian General Assembly that year and served on the temperance board of the Federal Council of Churches — the precursor to the National Council of Churches.

But McCubbin, who also works as an archivist for the conference, noted the building was arguably an act of protest in and of itself, as it was “entirely funded by women.”

“Women who didn’t yet have a right to vote, women who didn’t yet have the ability to have their own bank account, women who were not allowed to manage their own house or their own life,” McCubbin said. “In some parts of this country at that time, women were considered property or the equivalent of a child. They were not allowed to make independent decisions without their husband or their father approving it, and yet, in that time, they raised the entire sum of money to build that building.”

The building’s focus began to shift in the 1930s, when Prohibition was repealed by the ratification of the 21st Amendment and the Methodist church reunified in 1939, merging the Methodist Episcopal Church, the Methodist Episcopal Church, South and the Methodist Protestant Church into The Methodist Church. The changes altered the goals of the Board of Temperance, Prohibition and Public Morals, which occupied the building, over time: After the first merger, its name was shortened to The Board of Temperance, and its goal was reset to focus on “creating a Christian public sentiment and in crystallizing opposition to all public violations of the moral law.”

It changed again in 1960, fusing with other boards to become the “Board of Christian Social Concerns,” and later — after yet another major merger in 1968 that resulted in the creation of the United Methodist Church — it was renamed the General Board of Church and Society and tasked with “implement(ing) the social creed.”

Amid all that change, the building’s prominent position on the Hill made it a constant witness to historical events, some of them with Methodists front and center. In 1954, Bishop G. Bromley Oxnam, then-resident bishop of what was called the Washington Episcopal Area, waited in the Methodist Building before he walked over to be interviewed by the infamous House Un-American Activities Committee, the body charged with investigating allegedly disloyal citizens and long associated with anti-communist McCarthyism. (The interview stemmed from false allegations made against Oxnam during his unsuccessful campaign to serve on the Los Angeles Board of Education.)

Some 200 Protestants, Roman Catholics and Jews joined in an interreligious thanksgiving service to mark the Senate passage of the Civil Rights Bill and to pledge continued efforts on behalf of racial justice, circa June 10, 1964. The service was held on the lawn of the United Methodist Building in Washington, about a block from the Capitol. Reading the Scripture is Bishop Henry C. Bunton of the Christian Methodist Episcopal Church. (RNS archive photo by the National Council of Churches. Photo courtesy of the Presbyterian Historical Society.)

In addition, in 1965, Bishop John Wesley Lord — who was deeply involved with the Civil Rights Movement and marched with Martin Luther King Jr. — returned to the Methodist Building to “wait over the implementation of racial justice within the life of the Methodist Church and the ongoing struggle for economic and racial justice in our wider society,” according to McCubbin.

The building also features apartments, some of which have been rented to U.S. senators and representatives who desired close access to the Capitol.

A hub for ecumenical and even interfaith organization and activism over the years, today the United Methodist Building hosts offices for multiple mainline Christian denominations such as the Episcopal Church, the Presbyterian Church (U.S.A.) and the United Church of Christ. Other groups that office there include Lutheran Services of America, Church World Service and the Islamic Society of North America.

In an interview with RNS, Hill, who has worked in the building for more than two decades, said recent years have seen the building become a launching pad for various kinds of activism.

After a Crackdown on Sexuality, Two Dozen Christian Reformed Churches Head for the Exits

Christian Reformed Church
Delegates mingle during the Christian Reformed Church annual synod at Calvin University in Grand Rapids, Mich., in June 2024. (Photo by Ethan Meyers)

(RNS) — At least two dozen churches in the Christian Reformed Church of North America are in the process of severing their ties with the denomination over their disagreements with its increasingly rigid stance on sexuality.

Four Michigan churches have already sent resolutions of disaffiliation to a regional geographic body called the Classis Grand Rapids East, stating that they intend to leave. Leaders of an additional five Michigan churches, also in the regional body, said they were drafting their letters, which should be received by the classis’s next business meeting.

Outside of Michigan, 15 more churches are also planning to exit the denomination, which comprises some 1,000 churches in the U.S. and Canada.

RELATED: Christian Reformed Church Codifies Homosexual Sex as Sin in Its Declaration of Faith

The exodus is part of a larger sorting of Christian congregations across Protestant denominations over the past 30 years as a growing number of churches have opened their doors to full membership of LGBTQ members.

In June, at its 2024 churchwide meeting, known as a synod, the Christian Reformed Church instructed LGBTQ-affirming congregations to repent, retract any divergent statements and comply with the denomination’s prescribed beliefs on sexuality. Church leaders who spoken or advocated for LGBTQ affirmation, including pastors, elders and deacons, were placed on a limited suspension.

The crisis dates back to 2022, when the denomination accepted a report on human sexuality that recommended codifying its opposition to LGBTQ sex by elevating it to the status of confession, or a declaration of faith. At the synod later that year, the delegates voted to do just that.

Pro-LGBT demonstrators outside the annual synod of the Christian Reformed Church at Calvin University in Grand Rapids, Mich., June 14, 2023. (Photo by Grace Buller)

After waiting to see if the 2023 synod might accommodate churches with different views, Sherman Street Christian Reformed Church in Grand Rapids led the way to the exit. In its resolution it wrote: “Our policy of full inclusion is settled, as is our determination to allow space for a variety of views and to embrace the resulting tension.”

The church had already reallocated its financial giving or “ministry shares” away from the denominational entities as a first step, said the Rev. Jen Holmes Curran, the co-pastor. Instead, it donated to nonprofits that work with LGBTQ people experiencing religion-related trauma.

The denomination’s Church Order, a document that gives guidance and sets rules for CRC churches, outlines a process for churches wanting to break away. First, church councils must agree to disaffiliate; then they must send a letter to the classis, which in turn must try to dissuade the congregation. If that effort fails, the church must hold two membership-wide votes before it formally disaffiliates.

Among those churches that have now drafted a resolution to disaffiliate is Neland Avenue Christian Reformed Church in Grand Rapids, which the denomination had tried to discipline for years for ordaining a deacon in a same-sex marriage.

People attend a community celebration at Neland Avenue Christian Reformed Church in Grand Rapids, Mich., June 7, 2023. (Photo courtesy of Otto Selles for Neland Avenue Christian Reformed Church)

“It’s very sad because in 99% of our doctrines we align (with the denomination),” said the Rev. Joel DeMoor, co-pastor of Neland Avenue. “The questions raised in care for the marginalized in this way have led to such an impasse. Whatever happens, I have no doubt we will stick to our mission: extending to all the deep welcome of Christ.”

The four churches whose resolutions of disaffiliation have already been received by the classis include Calvin Church, Grace Church, Church of the Servant and Sherman Street.

How To Know When a Child Is Ready To Be Baptized

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It is an exciting time when a child starts asking about baptism. It can also be a challenging time.

How do you know if the child is ready? How can you make sure they understand the decision they are making? Have they truly invited Jesus into their life? Is there a minimum age for a child that wants to be baptized?

Let’s talk about these questions.

A Child Needs To Have Made a Clear Salvation Decision Before They Are Baptized.

This is where it should start. Can the child clearly tell you about asking Jesus into their life?

One big thing that helps with this is having two separate classes. One class should be about what it means to follow Jesus/salvation. The second class needs to cover why we should be baptized.

You Should Involve Parents.   

No one has more influence in a child’s life than his or her parents. I believe that parents should lead the way, while you provide resources, tools, and support. You should never baptize children under 18 without the consent of their parents or guardians.

FYI: I have seen some parents who push their child to get baptized. Their child is five years old and the parents are asking for them to be baptized. That is not what God has called us to do.

The flip side is parents who hold their children back from being baptized. Their child is 10 years old and they are asking their child to wait until they are 13 or older.

God has not called parents to push their children. He has also not called parents to hold their children back. I believe God has called parents to walk along side their children. Have gospel conversations with their child. God does the work. He draws kids to himself. As parents walk alongside their children, God will draw them to himself.

There Is Not a Set Age of Accountability.

It is different for each child. But I have found that around the age of seven and a half to eight years old children start grasping the truths of salvation and baptism.

Want to versus need to.

What Snorkeling Taught me about Selecting Leaders

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Several years ago I spent ten days with my family vacationing in the Bahamas in a condo literally steps from the beach. The snorkeling was dazzling. I saw over two dozen varieties of fish, excluding the nurse sharks, dolphins, and a giant starfish I found. My experience with three specific fish reminded me that we leaders must keep certain principles in mind when selecting leaders to serve with us.

One day while on that vacation we took a powerboat trip to a private island in the Exumas, a collection of islands in the Bahamas. The experience included feeding grapes to threatened iguanas and fish slivers to giant stingrays. The highlight was when the tour guides fed grouper carcasses to lemon sharks and reef sharks as we stood a mere ten feet away.

What Snorkeling Taught me About Selecting Leaders

Schools of triangular-shaped silver fish about the size of saucers also swam a few feet from the shore and after our broiled grouper lunch, I decided to try an experiment. I put on my goggles, took two hotdog buns, and waded out into the water. I pinched off small bits of the bun and dropped them a foot in front of me while I was under water. A feeding frenzy ensued reminiscent of a piranhas’ attack.

As long as I gave these fish hotdog buns, they stuck around. But once I ran out, they scattered. Here’s the principle I learned from these fish.

1. Shy away from prospective leaders who just want a piece of you. 

I often snorkeled in a reef about two hundred yards east of the beach in front of our condo. One day as I swam there the reef shelf suddenly dropped from a depth of four feet to over ten feet into a horseshoe-shaped mini-lagoon. I looked to my left and saw the most beautiful fish I had ever seen, a fish about a foot long with huge feather-like fins. Unlike most fish when I dove down toward it, this one wasn’t frightened. For ten minutes I snorkeled about two feet away from this magnificent fish.

How to Join The Many Tongues of World Communion Sunday

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A celebration of World Communion Sunday (coming this October 6th) need not be odd or uncomfortable for people with a limited experience of languages and cultures other than their own. Any time we plan worship, we need to ask, What is the authentic “language” (ethos, perspective, culture) of the congregation? In what forms can the gospel be heard most clearly, and in what language(s) can the congregation glorify God most freely?

When a congregation’s “normal” pattern of worship is being enhanced or changed for a special emphasis like World Communion Sunday, it is important to design the changes in such a way that they heighten, not diminish, the clarity of the gospel message. One place to begin is by highlighting the traditional multiculturalism of worship that we usually overlook—an English hymn text set to an Italian tune, or a prayer from the Iona Community in Scotland, or a chorus from the Taizé Community in France. Those connections can be made verbally or in the bulletin.

3 Insights for Creating Community

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Community is just as essential to spiritual growth as content. Think about this: Jesus who designed your brain also taught you how to make disciples. According to one study, Jesus spent 73% of His time with His disciples. This involved teaching, eating, serving, debating, correcting, and sending. All of this was wrapped around community. While the Enlightenment hijacked the Western church’s approach to disciple making, neuroscience is showing the importance of creating community in developing godly character.

Disciple making is not merely a transfer of information. As I’ve written before, sermons don’t make disciples. Character is formed in community. How is community formed? Here are some ways to connect your congregation into community:

Leverage Existing Relationships

“Everyone is already in a group.” That’s the first sentence of my first book, Exponential Groups: Unleashing Your Church’s Potential (Hendrickson 2017) . When you think about your people, they are in families, workplaces, classes, sports teams, hobbies, friendships, and neighborhoods. Over the years, I discovered that some people won’t join a small group because they value these relationships more than a church small group. Rather than grousing against that pull, I embraced it. Resource and empower people to make disciples in the groups they already enjoy. You don’t have to make it hard.

The short of it is if you will give your people permission and opportunity to start a group, give them an easy-to-use resource (like self-produced curriculum with your pastor’s teaching), a little training, and a coach to walk alongside them, you can start more groups than you’ve ever dreamed. If you don’t know the leader, then don’t advertise their group. They’re gathering their friends anyway. These groups tend to form more easily and stay together longer than groups formed in other ways. After all, groups of friends tend to last longer than groups of strangers. (You’ll have to read the rest of Exponential Groups to learn the system of starting and sustaining small groups for the long haul.) Leveraging existing relationships is one way to create community.

Pursuing a Common Topic or Interest

Sometimes creating community starts from the other direction. Instead of gathering friends for a study, people sign up for group based on a relevant topic. You can start groups around marriage, parenting, relationships, finances, Bible studies, book clubs, and a myriad of other subjects. People are drawn by the topic, but stay for the community.

Similarly, you can start groups around hobbies, interests, or activities. What do your people enjoy doing? These groups can connect both people in your church and in your community. Again, by giving permission and opportunity, someone with an interest can start a group around it.

Now in both of these cases, you will need to know these leaders well, since you will advertise these groups. They will need to qualify as leaders in your church, so the start up process will be longer than gathering groups of friends, but it’s important to offer multiple strategies to form groups. After all, one size does not fit all.

Connecting through a Shared Experience

Shared experience can range from serving teams to missions trips to Rooted groups. These are higher commitment experiences that quickly bond people together. While every group may not start this way, it would be a waste to allow these tight knit groups to discontinue.

When your people serve in the community, they develop a connection. When they travel together outside of the country, they certainly bond together. When they spend 10 weeks in a Rooted group, they are united by a powerful experience that stretches them in many ways. All of these experiences beg for a way to continue. Give them an opportunity to continue.

This is Only the Start to Creating Community

This is a short list. This is just a sample of the ways your people can connect into community. What I want you to hear is that people need more than content. If they only needed content, then you could post online videos for them to watch, and they would just grow on their own. The problem is that they won’t watch videos in isolation, and they can’t grow without encouragement, support, accountability, and relationship with others. People are just not made that way.

Offer as many opportunities as possible for people to connect in community. Start friend groups, campaign groups, men’s groups, women’s groups, topic studies, activity groups, affinity groups, support groups, and on-going groups out of shared experiences. My only caution is this: Don’t start all of these all at once. But, for everyone who tells you “no,” offer them something they might say “yes” to.

Justin Bird from Crossfit once said, “People came for the fit and stayed for the family.” (from a recent episode of the Church Pulse Weekly podcast with Jay Kim). I wrote about Crossfit a few years back in a post called What Michelob Ultra Understands About Community: “Now, before you announce in the next staff meeting that your church is going to open its own CrossFit gym, don’t miss the point. Community comes in various shapes and sizes: small groups, activity groups, task groups, classes, Bible studies — all of these are environments where community can take place, but none are a guarantee that community will take place. Community is formed around common goals, common interests, and even common enemies. Maybe promoting community in the church is recognizing the community that is already taking place.”

How are you creating community in your church? What do you need to try?

 

This article on creating community originally appeared here, and is used by permission.

Beyond the Classroom: Outdoor Activities for Kids’ Spirituality

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Beyond the classroom and church, faith can flourish. Outdoor activities offer powerful opportunities for children to connect with God. Sunday school teachers and parents can encourage spiritual growth out in nature in many meaningful ways.

Through fun, hands-on activities, children can explore God’s creation and their faith. Interacting with nature also deepens their understanding of who God is.

So let’s discuss practical ways to integrate outdoor activities for kids into your children’s ministry. Learn how to move beyond church walls to connect nature and faith.

Why Outdoor Activities Enhance Faith

The Bible is filled with references to nature and the outdoors. David found refuge and inspiration in the wilderness. Jesus taught on the mountainside and incorporated nature into his parables. Because creation reflects God’s beauty and power, outdoor experiences provide an ideal platform for encountering him.

When ministry extends beyond the classroom, children see God in new ways. Outside, students learn lessons that are best experienced, not just taught.

Outdoor ministry also helps kids develop wonder and gratitude. Whether it’s a simple nature walk or a structured Bible study, kids can slow down, engage their senses, and reflect on their Creator.

5 Ideas for Faith Growth Beyond the Classroom

1. Nature Walks with a Purpose

First, use a simple outing to connect nature and faith. Lead kids on a walk through a nearby park, garden, or forest. Encourage them to look for signs of God’s creativity all around them.

Incorporate a scavenger hunt with items that reflect aspects of God’s character. For example, find something strong like a tree to represent God’s strength. Locate something soft and comforting like a flower to reflect his gentleness. Afterward, gather for a short reflection. Let kids share and discuss what they found. This tactile approach to learning reinforces Bible concepts in a memorable way.

2. Outdoor Bible Story Time

Next, bring Bible accounts to life by re-enacting them outdoors. For example, role-play Noah’s Ark by building a “boat” and gathering stuffed animals. For David and Goliath, find an open space so kids can take turns as David facing the giant. Or read about Jesus feeding the 5,000 while sitting under a tree with a basket of bread and snacks.

In nature, kids experience the Bible in immersive ways. Linking Scripture to the outdoors makes lessons exciting and meaningful.

3. Creation-Care Projects

Teaching kids about stewardship integrates faith and nature. So plant a garden, clean up a local park, and recycle classroom materials. Then kids learn that caring for the earth honors God.

As you work on projects, tie in Scripture that emphasizes God’s call to care for his world. Use Genesis 2:15, about Adam tending the Garden of Eden. Or Psalm 24:1, which declares, “The earth is the Lord’s, and everything in it.” Bible verses empower kids to be good stewards of God’s creation.

How Did Methuselah Live for Hundreds of Years: Explore God’s Character

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Wondering how did Methuselah live for hundreds of years? You’re not alone! Ponder this short reflection on the man who lived the longest.

Anyone who’s ever played Bible trivia knows that Methuselah lived longer than anyone else. He died at the ripe old age of 969. But have you ever wondered why?

First, put aside all the environmental factors of a pre-Flood world, where lifetimes lasted much longer than they do today. I’m convinced the answer has more to do with God’s character than Methuselah’s physical constitution or health consciousness.

When Methuselah was born, his father Enoch began to walk with God in earnest (Genesis 5:21-22). Many commentators believe it was during the time of Methuselah’s birth that God revealed to Enoch the reality of the coming Flood. And that’s why Enoch spent the next three centuries warning the world around him of God’s impending retribution (Jude 1:14-15).

Methuselah’s name can be translated as either “man of the javelin” or “man of the sending forth.” It is likely, especially given the context of Genesis 5–6, that his name referred to the reality of God’s coming judgment. A global Flood sent forth with sudden force and destruction. The further implication is that divine wrath would not fall until after Methuselah died. (Some scholars even render the meaning of his name as “his death shall bring forth.”)

Methuselah lived 969 years. If you add up the time between Methuselah’s birth and Noah entering the ark (187+182+600), it is also 969 years. That means, in the very year Methuselah died, God sent the Flood forth like a javelin on the earth.

How Did Methuselah Live for Hundreds of Years

So why did God allow Methuselah to live for so many years—longer than anyone in human history?

I believe it was as an illustration of God’s incredible patience. The fact that Methuselah lived almost 1,000 years demonstrates the longsuffering nature of God. From the time God revealed that judgment to Enoch, it was almost a millennium before raindrops of wrath started falling in the days of Noah.

Learnings From Lausanne, Part 4: The Incarnational Advantage

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As the fourth day of Lausanne 4 draws to a close, I’d like to reflect on yet another lesson I’m learning from the global church, one we might call The Incarnational Advantage. This is the fourth installment of these Learnings from Lausanne. If you’re just joining us, please check out Part 1, Part 2, and Part 3.

Lausanne 4: The Incarnational Advantage

One of the challenges I face as a full-time minister of the gospel in Chicago is the fact that so much of my daily world is filled with followers of Christ. There are so many needs within the church that require my attention. Consequently, I have to work hard to expand my relational circles to build meaningful friendships with folks who are far from Jesus. If I’m not careful, like the hurried Priest and Levite in Jesus’ parable of the Good Samaritan, I can walk right by the lost and hurting people on my street.

But so much of the global church doesn’t have my problem. One of the remarkable things I’ve noticed here is that about one-third of those in attendance are in full-time marketplace ministry, and of those who are serving in church-based or parachurch ministry, I estimate half are bi-vocational. While most would love to serve their churches full-time if finances allowed, there is a surprising advantage to bi-vocational ministry. With one foot in the church, and the other in the workplace, these ministers are in constant contact with those they hope to reach with the good news of Jesus.

This proximity with unreached people helps these ministers build relational trust, sharpen their understanding of the real-world issues people face, engage their hearts with up-close compassion, and open the door to creative ways to share the gospel. By being with people far from Jesus, these bi-vocational ministers are amazingly effective at bringing people near to Jesus.

RELATED: Responding to the Lausanne Seoul Statement: We Need a Greater Focus on Evangelism’s Place in the Holistic Mission

In many ways, I think these bi-vocational pastors are imitating Christ. When Jesus came to us, taking on human flesh, and dwelling among us, he entered our world. We call it the incarnation. Jesus tabernacled among us (John 1:14). He moved into the neighborhood. He met us in real life. That’s what bi-vocational ministry does. It meets people in real life, where spreadsheets and watercoolers and trailers and tollbooths are found. Bi-vocational ministry has an incarnational advantage. It meets us in the everyday and the ordinary.

Significantly, Jesus spent most of his life as a carpenter before entering “full-time ministry.” When you look at the balance of Jesus’ days, he was bi-vocational. At his baptism, the Father proclaimed, “This is my beloved Son, with whom I am well pleased” (Matthew 3:17). Up to that point, Jesus hadn’t preached any sermons or done any “professional” ministry. He was a layman, to use a modern category, and yet the Father says he is well pleased! Fast-forward to the Mount of Transfiguration near the end of Jesus’ ministry. He’s cast out demons, healed the sick, preached sermons, and raised the dead. What does the Father say on the mountain? “This is my beloved Son, with whom I am well pleased; listen to him” (Matthew 17:5). Nothing Jesus had done in “professional ministry” moved the needle in terms of his Father’s good pleasure. There is no sacred-secular divide. All of life is ministry and is to be lived to the glory of God. The Father delights in his bi-vocational Son, who lives with one foot in vocational ministry and the other in the carpenter’s shop. His every breath was to glory of God.

I’m grateful I get to serve the church as my full-time assignment. But sometimes I miss the contact with those so far from Jesus, but so very near to his heart. The global church is reminding me of what it’s all about. I’m resolved to be more purposeful in building meaningful friendships with people far from Jesus where I live, work, learn, and play. I have my global brothers and sisters to thank for reminding me of the incarnational advantage.

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