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Cyber-Crooks Working Overtime With New COVID-19 Scams

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Cybercriminals exploiting natural disasters or tragic events is nothing new. We’ve witnessed attackers take full advantage of 9/11 and hurricane Katrina. However, with the worldwide chaos that continues to spread from the Coronavirus (COVID-19) epidemic, I believe we’re witnessing all-time moral lows in the exploitation of individual fears and panic. Over the last few months my firm, Thirtyseven4, has seen a significant spike in COVID-19 scams, in the form of coronavirus-themed phishing scams, hoaxes, fake online donation sites, malware and apps. I’d imagine with stimulus checks getting dispersed, I’d bet that cybercriminals will be looking at creative ways of digitally stealing those funds from you.

According to our Viruslab data, Thirtyseven4 has intercepted thousands of dangerous COVID-19 scams, malware, and dubious apps in just the past two weeks. One such app (on Android) claims real-time city and state data from the Centers for Disease Control about patients who tested positive for COVID-19 and will instantly notify the user if such a patient is in your community. Instead of the downloading and installing the desired infection tracker, the user unknowingly infects the device with ransomware. Another bogus app falsely claims to offer immediate COVID-19 online testing, and a plentiful of phishing scams have been spotted redirecting users to fake confidential cure solution or COVID-19 map tracking websites in an effort to trick users into entering confidential information about themselves.

Here are some vital safeguards against COVID-19 scams:

  • Implement complex passwords.
  • Don’t open attachments from unknown sources or click on links embedded in emails or on social media sites.
  • Be skeptical of unsolicited phone calls.
  • Maintain regular software updates.
  • Don’t download apps from unknown sources
  • Install strong antivirus/endpoint security protection.
  • Use Common Sense

If this is to be our “new normal” for a while, let’s work smarter and more safely by implementing complex passwords, maintaining regular software updates, not opening attachments from unknown sources, and installing strong antivirus software. And whether we admit it or not, we’re in a war against the COVID-19 virus physically, mentally and even digitally as a nation, and we will come through it together and safely if we are prudent and wise about the health of our devices and ourselves. But please be on high alert.

 

Thirtyseven4 Antivirus solutions are available at: https://www.thirtyseven4.com/store/. For more information contact Thirtyseven4 at 877-374-7581.

6 Reasons Christians Struggle With Grace

communicating with the unchurched

I was leaving our worship center after preaching a sermon on grace. I had been in full-time ministry for a year or so. The man who regularly preaches stopped me on my way out. I expected a few pointers or immediate feedback on the sermon. He was great with constructive criticism. Instead, I saw a man visibly shaken to the point I wondered if a close relative just passed. I’ll never forget what he said next.

“I stood in a pulpit 15 years before preaching a sermon on grace.”

His face screamed of guilt and sincerity. He knew grace was important the day he started preaching, but grace was rarely discussed, especially from the pulpit. It was too risky and too mysterious.

This statement highlights, maybe more than any I’ve ever heard, the worst of my particular fellowship. There are good components as well, many in fact, but this is a huge stain. The past 40 or 50 years, we opted for absolutes and certainties over mysteries and miracles. We chose works over grace.

I’m not bashing my fellowship. This is my experience, so I work from it. But let’s be real. I’m not alone here. Most Christians struggle with grace.

The more I understand Jesus, the more essential grace becomes to faith, salvation and everything in between.

In fact, I’m not sure you can understand faith, hope and salvation unless you understand grace.

Until (and unless) grace becomes the lens through which you see Jesus, your image of Him will be incomplete at best, and completely distorted at worst.

Since this topic bears so much weight on every component of Christian faith, I want to highlight some reasons we struggle to understand grace.

1.) We see grace as a doctrine, not a person.     

My understanding of grace is some holy algorithm of Bible verses, corporate worship, private meditation and discipleship classes/mentoring. The values assigned to each variable are highly erratic because, well, they’re variables.

The more a tinkered with the variables, the more confused I became. Oh, I could spout off a definition of grace that would make my seminary professors proud. I studied it that much. Something, however, was missing.

The missing component, come to find out, was Jesus.

Most Christians struggle with grace because they attempt to find it in the Bible. Make no mistake. The Bible is a tapestry of grace from cover to cover. But every word highlights God’s plan for redemption, culminating at the cross. Here, high on a hill and overcome with pain, God showed us Grace. Until that point it was words and ideas. While they were true nonetheless, they were also incomplete. When Jesus threw himself on a wooden beam, sacrificing his life, grace became complete.

Any understanding of grace without the cross is incomplete.

Grace isn’t a doctrine, a well-thought arrangement of words reflecting a core truth about God. Grace is God. It’s a person, a real one. Until Christians trade their academic pursuit of grace and fix their eyes on the cross, they will live with an incomplete, shallow, wrathful understanding of God.

10 Ways Church People Fail Their Pastor

communicating with the unchurched

Pray for us, brethren, that the Lord’s message may spread rapidly and be honored…and that we may be delivered from wicked and evil men, for not all have faith. (II Thessalonians 3:1-2)

Don’t read this article without the preceding one (10 Ways Pastors Fail Their People). That one led to this one.

What happened was this.

I put this question on Facebook: “What are 10 things you wish pastors would stop doing?”

I was unprepared for the answers. They poured in. Within a few minutes, we had 35 or 40 comments. Most were helpful, but a few showed real pain or even anger.

By the time we had racked up 75 or 80 comments, several pastors who read the contributions sent up white flags, calling for help. One said, “Joe, this really hurts.”

When someone suggested we turn the question around and ask, “How do church members fail their pastors?” the comments multiplied just as quickly.

As several noted, there seems to be a lot of pain out there in the pastor/member relationship. It would be great if we could do something, however small, toward healing that breach and lessening the anger.

Here, then, are my Top 10 Ways Church Members Fail Their Pastors. It’s sent forth not to add kindling to a raging fire, but balm to some sore places.

1. Church members fail their ministers when they do not pray for them.

Often in Scripture, leaders asked churches to pray for them. (See I Thessalonians 5:25; II Thessalonians 3:1; Hebrews 13:18)

This is strictly faith work. The believer who lifts his/her pastor to the Father in prayer will not know the difference that intercession made. They will not be in the study when the preacher senses the Spirit opening a passage or enlightening his mind with a great idea or directing him to a supplementary text. They have no way of knowing the way their prayers kept him safe on the highway, blessed him in a witnessing or counseling conversation, or gave him extra energy for the day.

All they will see is the minister when he walks out on Sunday and leads a worship service and brings the sermon. They will have to believe by faith that their prayers were heard of God and answered by Him.

Nothing tells the tale on our faith like whether we pray.

2. Church members fail their pastors when they pray for them, then reject what God sends.

I said those very words to my congregation on one occasion when a few members were criticizing practically everything I did. I told the church it was a puzzle to me how sincere Christians could pray for their pastor–as these individuals professed to me–and then reject and condemn the very sermons that God gave the pastor to deliver to them. What kind of faith is that? What does it say about their belief, their obedience?

The old three-pointer from Philippians 4:6 is a good one: Worry about nothing, Pray about everything, Thank God for anything. That last segment–thanking God for anything–means once we pray for the minister, we should believe that God heard us and that what the man is preaching is what God has sent.

Even if you don’t like it. Even if it offends you. Even if your mind wants to tell you the man is resisting the Lord and that nothing about that sermon is in answer to your prayer. Give thanks to the Lord for that message. Believe that God is at work. After all, He does not finish His reconstruction of a man’s preaching in one fell swoop. It takes time.

3. Church members fail their pastors when they apply standards of perfection to them.

I moderated a church business meeting once when members of the congregation rose to tell how the pastor had failed them on occasions. “Mama was in the hospital, and he never came.” “I needed counseling, and he wasn’t available.” “He didn’t speak to me in the hallway.”

Listening to that sad litany, it occurred to me how marriage is so similar to the relationship of a pastor and church. After a few years, each one has grounds for divorce. If you were trying to convince a judge to grant a divorce decree, each husband or wife could probably present enough slights and putdowns, selfish acts and harsh words, to make their case.

So with church.

And yet, I’ve known church members who expected–no, demanded–that the pastor never ever fail them whenever they called. They were leaders of the church, they were longtime tithers, they had given gifts to the preacher, and now he owed them.

Young ministers should be cautioned repeatedly that just because someone is a member of the church and just because they were elected to high office in the congregation does not mean they are mature or godly. Some can be high-handed, gossips, and self-centered.

The pastor who finds himself surrounded by a corps of leaders who are Christlike and mature should count his blessings and tell them repeatedly how much he blesses God for them.

New ARK Theme Park to Only Hire Young Earth Creationists

communicating with the unchurched

Answers in Genesis (AiG), led by Ken Ham, is building a life-sized ark. When it is completed, it will be the biggest timber frame structure in the world, built to the dimensions God gave to Noah in Genesis 6:15 (translating to modern-day measurements of 510 feet long, 85 feet wide, 51 feet high). The attraction is scheduled to open in July 2016.

In a video on the Ark Encounter website, Ken Ham claims the attraction will be “one of the greatest evangelistic outreaches of our era of history.”

It seems wherever AiG is concerned, though, controversy and lawsuits arise. In January 2016, the organization went to court with the state of Kentucky after the state announced The Ark Encounter could not participate in the Kentucky Tourism Development Program, an initiative that would give AiG an $18 million tax incentive after the attraction opened its doors.

It seems the state was excited about the jobs and revenue the attraction would create, but not thrilled when it learned of Answers in Genesis’ conviction to hire only Christians who adhere to a young earth creationism worldview. Calling their win in court a victory over religious discrimination, AiG posted the court’s favorable ruling on their website.

Despite the favorable court ruling, though, AiG is still fielding flack, even being questioned on whether or not they would consider hiring Christians who don’t agree with a young earth creationism worldview.

Whether you adhere to young earth creationism teaching or not (or AiG’s hiring procedures), the exhibit seeks to spread the gospel. According to their website, “The Ark Encounter project was born out of a desire to share the gospel of Jesus Christ to millions of people across America and the world.”

You can see videos documenting the project’s progress, read about the historical and biblical facts concerning the ark, and even read about God’s plan for salvation on the Ark Encounter website.

Marriage Isn’t About Your Happiness

choosing marriage
Photo by Oziel Gómez on Unsplash

The following is an adapted excerpt from the new book Choosing Marriage, and is used with permission.

Did you ever think someone could show you love through a bologna sandwich?

I didn’t think so either.

Until I found out that my then-boyfriend-now-husband (a poor, broke, medical school student at the time) spent close to two months eating bologna sandwiches every day, in order to cut down his grocery budget to $10/week. Just so he could save up enough money to buy me an engagement ring.

The truth is this: Marriage will cost you.

When you think of the cost of marriage, what comes to mind?

According to recent statistics, the average couple today spends $26,444 on a wedding. That’s a lot of money, but it’s nothing compared to the REAL cost of marriage. Because like it or not, marriage will cost you MORE. It will cost you something great. It will cost you a price much larger than the money you spend on a ring or a wedding or a honeymoon.

It will cost you yourself.

I heard a married man on TV say (regarding whether or not he was going to stay in his own marriage), “I shouldn’t be with someone if I’m not happy…” and it made my stomach turn.

What an accurate reflection of the self-centered society we live in, everyone believing that their main goal in life is THEIR OWN personal happiness. What a small and shallow way to live. If you’re getting married with that as your main goal, to make yourself happy, you will be disappointed in a severe way.

Marriage is not about your happiness, it’s not even about you. It’s about LOVE, which is something we choose to give time and time again. It’s about sacrifice, serving, giving, forgiving, and then doing it all over again.

No wonder we often choose divorce over commitment…because most of the time, we’re choosing “personal happiness” over real commitment—over real love.

They say marriage teaches you more about selflessness than you ever wanted to know. I have found that phrase to be true in my relationship with my husband. Because at the heart of it, real love is all about sacrifice. About the giving of yourself, in ways big and small. That’s what marriage will cost you.

It’s about offering forgiveness when you’ve been hurt.

It’s about giving your time though it’s not always convenient.

It’s about sharing your heart when you’d rather hold back.

It’s about cleaning the kitchen after a long weekend, even if it’s your least favorite job.

It’s about choosing to respond with love when you’d rather respond in anger.

It’s about offering a listening ear, when you’d rather tune out or go to bed. 

It’s about putting someone else’s needs and desires before your own.

It’s about giving up that last bite of cake, just so your spouse can enjoy it.

It’s about putting aside your rights, to make space for the rights of another.

The list could go on and on, but it always ends with the same formula:

WE BEFORE ME.

That’s what marriage will cost you. 

We live in a world that DESPISES the sacrificial side of marriage and tries to explain it away. They teach us to strive for power, control and the upper hand in a relationship. They tell us to do what feels right, and not to tolerate anything less. They fool us to thinking that love is about doing what makes us happy. And the second we feel less than happy, they encourage us to bail…to abandon ship…and to stop investing…to give up on love.

But they’ve got it all wrong.

Because the more we give, the better we become. Real love is not self-seeking, and it will ALWAYS cost you. More, and more, and more. Again, and again, and again.

It will cost your heart, your time and your money. It will cost your comfort, your rights and your pride. It will cost you to “lay down your life” for the life of another. Because only those who learn to die to themselves are the ones who get to experience the resurrection power that comes with it.

Resurrection into real love, into real life and into meaningful relationships.

This article is an excerpt from Debra Fileta’s new book, Choosing Marriage. Learn astonishing survey results, and practical steps to take in the hot topics of LOVE, SEX, INTIMACY, CONFLICT, COMMUNICATION, CONFESSION and so much more.

Order Choosing Marriage today!

Debra Fileta is a Professional Counselor, national speaker, relationship expert and author of True Love Dates: Your Indispensable Guide to Finding the Love of Your Life, and Choosing Marriage: Why It Has To Start With We > Me where she writes candidly about love, sex, dating, relationships and marriage. You may also recognize her voice from her 200+ articles all over the web! She’s the creator of the popular relationship blog TrueLoveDates.com, reaching millions of people with the message that healthy people make healthy relationships! Connect with her on Facebook or Twitter!

James 3:1 and the Trembling Teacher

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Every Sunday I gather with a group of about twenty or so women and I teach them the Bible. Even writing that here feels strange because I know that there are better Bible teachers out there. I am a trembling teacher. I know that there are women and men with more knowledge, more spiritual discipline, more wisdom, more polish, a better prayer life, a more consistent study routine. I know there are times when I try to teach things that are out of my depth.

I know that I don’t always communicate as clearly as I should, and there is an ever-present gnawing in my spirit that wonders whether my teaching is doing good or harm. Whether I have spoken out of turn about things that I don’t fully understand. Whether I have stated the absolute truth or unwittingly said something that isn’t consistent with the whole counsel of God’s word. And I often leave my class concerned about something I did or didn’t say. Something that I forgot to explain. Something that I wish I had brought up, or something that I wish I hadn’t delved into.

The truth is that when you talk for almost an hour, you use a lot of words. You say a lot of stuff. And afterward I usually wrestle with the fear that my words didn’t communicate. Or that they communicated something untrue or discouraging or useless.

I think that most Bible teachers feel this way, and I don’t necessarily think it’s a bad thing. It’s important for those of us who have been called to teach God’s word to approach the job with humility and, yes, trembling. Our confidence in the Bible shouldn’t necessarily translate into confidence in our own abilities and giftings. We get into dangerous territory as teachers when we let pride and self-assurance rule our work. After all, we can’t forget that James warned that not many should even attempt this job because we will be held accountable for what comes out of our mouths. It seems unconscionable to approach the sacred job of teaching the Bible with flippancy or an over-inflated sense of our own competence.

That being said, I think as a trembling teacher I often forget that God can use my willingness and my effort, even if the result is imperfect. Even if my presentation could have been smoother or my explanations clearer. I’m guilty of subtracting the power of the Holy Spirit when I am figuring how things went in a particular lesson, and that in itself is a sign that I have become too focused on myself: my own weaknesses and failings. In truth, if I have prepared to the best of my ability, prayerfully presented God’s word to my class with a sincere desire to glorify the Lord, then when I walk away I should trust that He can do something with even my imperfect efforts. And He has proven that’s true. Many times when I am agonizing over something that I wish I hadn’t brought up in the moment, I’ll get a text or an email from one of my class members, telling me it was exactly what they needed to hear. Could it be that the Holy Spirit inspired that couple of sentences when I thought I was just chasing rabbits? Maybe so. What I do know is that God tells us clearly in scripture that when His word goes out, it won’t return empty. There is power in the inspired words of our Lord, and when we approach our job with a little bit of trembling, just because of the honor of it, the precious calling of being entrusted with it, I believe that He will use that for His own glory.

So, trembling teacher, it’s good to feel the weight of your responsibility. It’s good to realize that this work shouldn’t be taken lightly. Preparing to teach should be a careful and diligent process, one that is steeped in prayer and study and conscientiousness. But it’s also essential to remember that God can and does work through our weaknesses. In this way, teaching can lead us to a greater reliance on Christ and His strength, and anything in our lives that leads us toward more dependence on His power and greatness is a good thing. Striking that balance between our responsibility and God’s perfection is where our souls can find rest in His sufficiency and His ability to teach and empower us to help others know Him more.

This article about James 3:1 and the trembling teacher originally appeared here.

Can Constraint Be Beautiful? Some Thoughts for Leaders

communicating with the unchurched

We are in a season of constraint. As a pastor, we are constrained from gathering physically. We are constrained from using all the resources the Lord has given us – from the facility to the events we have had to cancel. We are constrained from lunch meetings where development conversations occur, from face-to-face counseling appointments, from weddings and funerals, and from so much more.

Asking if these constraints can be beautiful can seem shocking or even offensive. For some of us, me included, much of what we have known about the organization (or churches) we serve has been completely altered.

The phrase “beautiful constraint” comes from a book with that title authored by Adam Morgan and Mark Barden. In the book, they identify four types of constraints:

  • Foundational constraints: limited in something foundational to the organization’s mission or success
  • Resource constraints: limited in an important resource such as funding
  • Time constraints: limited in the amount of time to accomplish something
  • Method constraints: limited by having to do something in a certain way

Leaders and organizations have made their constraints beautiful. Zappos took a foundational constraint of not being able to try on shoes before purchasing and turned it into amazing customer service. When Southwest Airlines experienced a resource constraint of having one less plane of four planes (a 25% loss), they innovated on a dramatic ten-minute turnaround time to continue to carry the same number of passengers — which altered the whole future of the company. Constraints can make us more creative and more effective. Constraints can be fertile ground for innovation and new opportunities.

We are in a moment where multiple constraints have converged on organizations and their leaders. In seemingly one moment, all four of those constraints converged on ministry leaders. Gathering is foundational, even theological, to who we are. Resources are a challenge because people often give when they gather. We have limited time to respond to the crisis and many of our methods are unable to be utilized in this season.

What type of leader can view constraints as beautiful and maximize those constraints for greater effectiveness? In their A Beautiful Constraint book, Morgan and Barden confess that their hypothesis initially was that there are three types of people:

  • Victim: Someone who lowers their ambition when faced with a constraint
  • Neutralizer: Someone who refuses to lower ambition, and finds another way.
  • Transformer: Someone who uses the constraint as an opportunity.

Their research and experience convinced them that these are stages and not types of people. When faced with a constraint, we can progress from victim to neutralizer to transformer.

  • When we are in the victim stage, we deny the constraint or lower our ambition.
  • When we are in the neutralizing stage, we work around our constraints.
  • When we are in the transformer stage, we use the constraint to prompt different and potentially breakthrough approaches and solutions.

As leaders, we must move as quickly as we can to the transformer stage. We must believe that there are great moments in the midst of the constraint. We must be learners in this season. And we must be committed to our mission so much that we are compelled to make the best use of everything.

The phrase “best use of everything” comes from Dietrich Bonhoeffer. He wrote, “I believe that God can and will bring good out of evil, even out of the greatest evil. For that purpose, he needs men who make the best use of everything.” While Bonhoeffer was constrained in prison, he wrote theology, encouraging letters, and shared the gospel with guards. He took the constraint and “made the best use of everything.” May we as well.

This article originally appeared here.

5 Key Differences Between Church Shoppers and the Unchurched

communicating with the unchurched

Every week you hope to have new people at your church.

But there’s a world of difference between reaching the unchurched and attracting serial church shoppers.

I’m fortunate to be part of a church where we’ve had first-time guests every single weekend since we launched eight years ago.

While it’s easy to think of a visitor as simply a ‘visitor,’ not all visitors are the same.

Like many of you, our goal is to reach the unchurched. And in nearly every community, there’s a growing number of unchurched people to reach.

But there’s another group entirely that shows up at your church regularly: church shoppers.

Serial church shoppers are not the same as the family that moved and is looking for a church in their new community who might try five churches before settling. Nor are they the same as a family that is leaving a church they’ve been part of for years, has exited well (here are some thoughts on how to do that) and is looking for a new place to call home for a long time.

Families moving to your community and Christians who transfer well out of another church can be welcome additions to any local church.

But serial church shoppers are different. They’re consumers.

If you end up facing a true church shopper, you might discover that they’ve been to five different churches in the last 10 years, and will soon have another one (that’s not yours). Or you might discover they’ve never settled down anywhere and have three churches they sample regularly, when it’s convenient.

As a leader, being aware of the difference between church shoppers and who you truly want to reach is critical.

I have seen far too many church leaders waste time and energy trying to please church shoppers, to no avail. Do it regularly, and it will take you completely off mission.

Trying to appease a serial church shopper is an exercise in pleasing the unpleasable.

Here are five key differences between church shoppers and the unchurched every church leader should know to ensure your church stays on mission.

1. Church shoppers think their job is to evaluate; the unchurched are looking to learn.

A church shopper comes into every church with an evaluation mindset.

Is this my kind of music?

Is the preaching good?

Did the people notice me?

Do I like this place?

It’s not that unchurched people don’t ask the same questions. They do. And be honest. To some extent, we all do.

But a church shopper thinks the church exists to please them. After all, that’s why they left the last eight churches.

An unchurched person might start with evaluation, but they ultimately don’t stay there. They want to learn. They want to grow. They want to challenge and explore, and most are very open to a much deeper journey than one that starts and ends with evaluation.

Church shoppers ask, “Did I like it?” And the moment they don’t, they’re done.

If you really boil it down, serial church shoppers think their mission is to criticize, not contribute.

You’re Not Called to Preach

The young man was puzzled. He heard me and other panel members cite the inherent limitations of regular lectures and sermons. After we encouraged the audience to insert some experiential elements into their teaching, he raised his hand.

“But what about the biblical mandate to preach?” he asked.

Now I was puzzled.

First, I wondered how his concept of preaching confined itself to mere lecture. In order for preaching to be preaching, must it exclude everything that’s not one guy lecturing at a microphone?

Then I wondered about his assertion of “the mandate.” I told the audience that I didn’t conclude that “the mandate” of scripture was to preach.

Yes, Jesus instructed his disciples to go out and preach. But when I think of a “mandate,” I think a little bigger. I’d consider scripture’s mandate to be something big, such as “make disciples,” or “help bring people into a growing relationship with Jesus,” or accomplish Jesus’ Great Commandments: love God, love people.

Those are mandates with significant outcomes. And, as faithful followers of Christ, we need to find effective ways to pursue those mandates. That may include some preaching. But, ultimately, we’re not called to preach. We’re called to reach.

If we want to be effective at following the real mandates, and to be more successful at reaching people, at communicating, we would do well to look at the methods of the master communicator, Jesus.

Complete the Communication.

First, Jesus modeled a true understanding of communication. He knew that communication is not merely sending information.

In order for communication to happen, people need to receive and be transformed by the message. It’s Jesus’ Parable of the Sower.

I often hear preachers defend the flat lecture method as pure in its own right, armored with theological education, marinated in exhaustive sermon prep, and festooned with biblical truth. All of that is good, but if it doesn’t complete the communication process, it’s a waste of everyone’s time.

Evangelical Leaders React to Mohler Supporting Trump

Mohler supporting Trump
Screengrab YouTube @SouthernSeminary

Four years ago, influential Southern Baptist leader Rev. Albert Mohler was one of evangelical Christianity’s strongest opponents of presidential candidate Donald Trump. Now Mohler, president of the Southern Baptist Theological Seminary, reveals that he’ll vote for Trump this November because of his conservative leadership record. Mohler adds that he intends to vote Republican for the rest of his life, as long as the GOP platform continues to oppose abortion and support religious liberty.

Mohler shared this news Monday during an “Ask Anything” segment of a T4G (Together for the Gospel) livestream. He also admits “a bit of regret” for giving his 2016 vote “minimal importance” by casting it for a third-party candidate.

How Al Mohler’s Stance Has Changed  

During the 2016 campaign, Mohler argued that evangelical Christians would lose credibility if they supported Trump. In a Washington Post opinion piece about the quandary faced by voters of faith, Mohler labeled then-candidate Trump “the Great Evangelical Embarrassment.” He asserted that leaders must meet a “higher standard” and that “continued public arguments that offer cover for Donald Trump are…excruciating.”

Character was key for Mohler in 2016. That August, he was quoted in The Atlantic, saying, “If I were to support, much less endorse, Donald Trump for president, I would actually have to go back and apologize to former President Bill Clinton.” And when the notorious Access Hollywood tape was released two months later, Mohler posed this question to evangelicals: “Is it worth destroying our moral credibility to support someone who is beneath the baseline level of human decency?”

Now, however, Mohler says he’s basing his turnaround on Trump’s track record and on the trajectory of America’s two main political parties. During this week’s livestream, Mohler indicated that as Trump started keeping his promises to evangelicals, his opinion of the president began changing. Specifically, Mohler points to the 2017 Supreme Court confirmation hearings for Neil Gorsuch and the Republican Party’s stances on abortion and religious freedoms.

“I don’t have a different moral estimation of Donald Trump,” Mohler clarifies. “He continually leaves me very frustrated in how he presents himself and how he speaks.” But Mohler praises Trump’s consistency and his appointments of federal judges and other high-level officials. Riley Barnes, Mohler’s son-in-law, is currently a senior adviser at the State Department.

Mohler’s Supporting Trump Disappoints Some Evangelicals

Reaction to Mohler’s new stance was swift, with several key evangelical leaders expressing dismay.

In a series of tweets, Missouri Pastor Mike Leake writes that he’s “incredibly disappointed” by Mohler’s endorsement of Trump. Though Leake says he can “understand a changed perspective,” he wants to know “what changed since 2016” regarding “presidential character.” If the appointment of conservative judges is a major factor, says Leake, “then it shows [that Mohler’s] argument in 2016 wasn’t about character.” Leake concludes by saying he hopes Mohler “will speak to power when it goes off the rails—something [Robert] Jeffress and [Jerry] Falwell and others have failed to do.”

Karen Swallow Prior, an outgoing Liberty University professor who’s heading to Southeastern Baptist Theological Seminary, tweets: “In humility, hope, and faith, I will vote in November for a president who has better character, promotes more consistently life-affirming policies, and isn’t as handsy (or worse) with women than either of the two major party candidates. This is not throwing my vote away. This is refusing to accept a bar so low.”

Other church leaders are raising concerns about racism. Southern Baptist Pastor Dwight McKissic, who has decried his denomination’s track record on racial issues, says he’ll no longer direct black students toward Mohler’s seminary. Of Mohler’s 2020 presidential endorsement, McKissic tells the Washington Post, “It shows you’re tone deaf or you don’t care about the sensitivities of the majority of African Americans who find Donald Trump a repulsive personality and politician.”

Other Religious Leaders Applaud Mohler

Theology professor Wayne Grudem initially supported Trump’s 2016 candidacy but withdrew his endorsement right before the election, when the lewd audiotape surfaced. Now Grudem, citing issues such as Trump’s support for Israel, says, “It’s hard for me to think of someone who’s done that much good for the country in that short amount of time.” Though Grudem admits Trump’s speech isn’t “the most elegant or refined,” he says the president’s “decisions are incredibly good for the country.”

Two Southern Baptist pastors in Texas who say they voted for third-party candidates in 2016 now indicate they’ll likely join Mohler in supporting Trump this November. On Twitter, Bart Barber lists several reasons behind his thinking, including Democratic hostility toward Christians. Barber notes, however, that he still has “almost every reservation” he had about Trump back in 2016. Pastor Tom Buck echoes that sentiment, tweeting that 2020 “calls for a new strategy” and saying he prays for evangelical unity on this matter.

David Platt: Pride Is What Is Stopping Us from Praying

communicating with the unchurched

Pastor David Platt of McLean Bible Church in Vienna, Virginia, has a challenge for American Christians: Devote yourselves to significant times of prayer, recognizing your desperate need for God. A little over a year ago, Platt was convicted that he needed to spend more time praying and to lead his church to do the same. So the church started holding all-night prayer meetings.

“Since we have started doing these late, all-night prayer gatherings as a church,” said Pastor David Platt, “we have seen more people confess Christ in the last year than I have ever seen in any church I’ve been a part of.” The fruit the Holy Spirit has brought about simply because they have spent more time praying has been incredible. 

Platt said that when he asked himself why he had never really prioritized prayer until recently, he came up with only one answer: pride. 

“Why have I been a prayerless pastor?” he asked. “Because I have been a prideful pastor.” To the American church, he says, “Brothers and sisters, we need to learn to pray.”

An Exhortation from Pastor David Platt

Platt began by reading John 15:5, where Jesus says, “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” The pastor then went on to share how God did an “unusual, unexpected work” in his heart when about a year ago he travelled to South Korea to preach. 

In 1900, said Platt, less than one percent of the Korean population was Christian. But a century later, South Korea alone had over 10 million Christians. Now, South Korea is second only to the U.S. in the number of missionaries it sends worldwide. This is remarkable because the population of South Korea is the same as the combined populations of California and Florida. “In one century, South Korea went from having hardly any Christians to being a global center for Christianity,” said the pastor. So how did that happen?

It happened because of the Pyongyang Revival in 1907 when church leaders gathered for a Bible conference of 1,500 people. Ahead of the conference, ministry leaders, including Koreans and foreign missionaries, desperately sought God for repentance and revival. While they were preaching at the conference, the leaders were struck by their own personal sin and need for repentance and began confessing their sins publicly. People in the audience followed suit and started spontaneously confessing sin in an experience similar to Pentecost. Prayer and confession, accompanied by weeping, spread throughout the audience and continued as the conference went on, leading to revival. 

The movement spread throughout villages and churches. Said Platt, “People were coming to know Christ left and right.” Believers would meet early in the morning to pray and would also pray all night, traditions that continue in South Korea to this day.

Platt concluded, “Fruit in Korea began to flow when leaders in the church realized they could do nothing apart from Christ. When they realized all their plans and all their labors and all their strategy and all their sermons were insufficient apart from desperate devotion to prayer.”

But when he considers the church in the U.S., the pastor said, “I can’t help but think we are totally missing this.” When Platt looks at the American church, even the church he pastors, he said, “I don’t see this kind of hatred for sin and humility before God to the point that when we gather for worship, we weep over our sin. When was the last time that happened on a Sunday morning at your church?”

The fact is many of us have never expressed such sorrow over our sin in a corporate setting, even though we have attended church for years. Instead, we are content to consume what happens from the stage once a week and then go on with our normal lives. Platt asked, “What would happen if at some point we just stopped and said, ‘What are we doing?’”

What if, like the Korean believers, we started crying out to God and confessing our sins, sins that we’ve hidden, and repented over them with weeping? Platt asked, “Why does that even seem unusual to us?” The pastor said he hesitates to ask such a question because he knows that repentance and revival are not something we can manufacture. Only the Holy Spirit can open our eyes to our need for God.

But when he returned from South Korea having witnessed an all-night prayer meeting for the first time, Platt decided to start all-night prayer meetings at his church. So his church has been holding night-long prayer gatherings throughout the past year, sometimes meeting from 8 p.m. to midnight and sometimes from 8 p.m. to 6 a.m. “These nights are awesome,” he said. “They have become my favorite times as a pastor. I am so sorry I have never done this personally or led the church to do this before.”

The Story Behind a Pastor’s Wife’s ‘Viral’ Easter Poem

communicating with the unchurched

For many who see Easter as a time to celebrate corporately with church family and friends, loved ones and neighbors, Easter 2020 was a time of loss and sadness. But for Kristi Bothur, who has experienced incredible loss of her own, this Easter contained a message and a hope that not even the coronavirus could steal away. She hopes that others, too, will see that when all was said and done, we didn’t need the fancy clothes and the loads of chocolate and the big church services to celebrate Christ’s resurrection.

“Maybe this will be the year that people realize that Easter doesn’t come from a store,” Bothur shared in an interview with ChurchLeaders.com.

The thought prompted Bothur to write a poem—an exercise in creativity that she hasn’t practiced in a while—about how different Easter 2020 was, and yet how similar it has been to every other Easter Christians have celebrated for thousands of years now.

Kristi’s Easter Poem

The poem, titled “How the Virus Stole Easter,” borrows its structure from Dr. Suess’ classic “How the Grinch Stole Christmas.” In that Christmas-time tale, the Grinch, a hard-hearted isolated creature who loathes his neighbors, the Whos in Whoville, steals all of the town’s Christmas gifts, decorations, and fancy food while everyone is sleeping on Christmas Eve. This same Grinch is astounded on Christmas morning when, though confused at first, the Whos come out of their homes and celebrate the holiday in much the same way they usually do: By gathering as a community around the town square to sing carols and greet one another with joy and thanksgiving.

Please download this video for use in your church absolutely free.

In a similar manner, Bothur believed—before Easter Sunday even came—that the holiday would be the same for believers who have placed their hope and their trust in the risen Savior. The day before Palm Sunday, Bothur saw a post on Facebook from a friend of a friend. The person posted about a reporter’s comment following a press briefing by President Trump. After it became clear the United States would not be able to celebrate Easter by opening back up its churches, the reporter said this would be the first time America wouldn’t be able to celebrate Easter. The post went on to explain that the reporter obviously didn’t understand what Easter was all about. This thought led Bothur to write the following lines (to read the poem in its entirety, go here):

April approached and churches were closed.
“There won’t be an Easter,” the world supposed.

“There won’t be church services, and egg hunts are out.
No reason for new dresses when we can’t go about.”

Holy Week started, as bleak as the rest.
The world was focused on masks and on tests.

“Easter can’t happen this year,” they proclaimed.
“Online and at home, it just won’t be the same.”

Maundy Thursday, Good Friday, the days came and went.
The virus pressed on; it just would not relent.

The world woke Sunday and nothing had changed.
The virus still menaced, the people, estranged.

“Pooh pooh to the saints,” the world was grumbling.
“They’re finding out now that no Easter is coming.

“They’re just waking up! I know just what they’ll do!
Their mouths will hang open a minute or two,
And then all the saints will all cry boo-hoo.

“That noise,” said the world, “would be something to hear.”
So it paused and the world put a hand to its ear.

And it did hear a sound coming through all the skies.
It started down low, then it started to rise.

But the sound wasn’t depressed.
Why, this sound was triumphant!

In This Current Situation, Consider the Persecuted Church

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The current circumstances, though alarming, could present opportunities for churches to deepen their understanding of what the persecuted church faces daily. Christians in the U.S. are some of the most innovative and generous people in the world. They have given billions of dollars and countless hours to witness to those where Christ is least known.

Covid-19 has contaminated hundreds of thousands of people with infections increasing dramatically daily. Some have projected the total number of those affected worldwide will be in the tens of millions with fatalities anticipated to be over 1 million people. Sports have been canceled, jobs have been lost, schools have been closed. Terms like “social distancing,” “isolation,” and “quarantine” have become common vocabulary. Churches have been shut down for weeks, many without a date for reopening.

But from a firsthand perspective, most cannot relate to people who have been harassed for their faith in an environment where Christianity is constrained. Christians in restricted access countries constantly are watched because of their faith. Often their phones are tapped, their conversations are recorded, and their workplaces and friendships are monitored. When gathering together for worship, they have to be careful.

They cannot meet in traditional church buildings and changing venues regularly is normal. Sometimes they gather in houses, sometimes in parks, sometimes in stores. They congregate in small numbers, no more than 10 to 15 people. Not long ago, a pastor was kidnapped. When the pastor’s wife asked officials where he was, after over a month of looking for him, an official replied, “We executed him two weeks ago. … Tell your Jesus to come and make him alive.”

While Covid-19 has not threatened Christians with jailtime or torture, those who are used to worshiping in complete freedom have been given a small taste of reality for persecuted Christians. Unable to gather as they are used to, believers are getting a glimpse of what daily life is like for Christians in countries that do not allow such freedoms. Hearing a believer in a restricted access country say, “You are the first Christian I have seen in two years,” may not be so unfathomable now and may have deeper meaning than it did before the virus broke out.

This coronavirus will be contained, its stresses will be relieved, and life will get back to normal – though a new normal. For the persecuted church, however, the pressures will remain. Christians in restricted access countries will still be threatened. They will continue to suffer and die for their faith. Each time they gather, they will be at risk.

You can use this time to focus your kindness and your prayers toward those who face the hardship and persecution constantly. Your temporarily restricted freedoms can serve as a reminder to deepen your commitment to reaching the world with the gospel.

Here are some examples of powerful ways to stay connected to the persecuted church right now:

  1. Prayers. Commit to pray daily. Pray for Christians who cannot meet regularly and do not enjoy the same freedoms that you do.
  2. Bibles. Getting them to persecuted Christians is paramount. Losing corporate, physical worship is one thing. What if you or your church had no Bibles?
  3. Support. Many churches have experienced just a little bit of what missionaries to persecuted peoples constantly face. This should help in the way the church supports missionaries before, during and after their time on the field.
  4. Gratefulness. Counting blessings takes on a different worth, including the blessing of suffering when expressing thanks to God.
  5. Surrender. Consider the cost. Become a missionary. Encourage your children to become missionaries. Take work overseas. The persecuted church needs all types of missionaries, vocational and non-vocational.

Life is hard. Christ is precious. As Romans 8:16 states the sufferings of this present time are not worthy to be compared with the future glory that will be revealed in us.

This article originally appeared here.

5 Signposts of a Missional Church

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Unless you’ve been creepily living in your church’s basement for the last 10 years, you’ve surely heard the term “missional” crop up in conversation. You’ve heard things like:

“Hey Ringo, why isn’t your church being MISSIONAL?”

Or, “Hey Suzy, come join my MISSIONAL Bible study.”

Or, “Hey Mikey, want to order some MISSIONAL pizzas?”

“Missional” can be a synonym for anything from “our small groups welcome outsiders” to “we preach the gospel every Sunday,” to “we help out at a soup kitchen every Saturday” to “our pastor wears skinny jeans.” But what does the word missional really mean?

If I were to take all the missional theology/practical approaches to missional church and squash them together, this, I think, is the bare-bones of what I’d tell you:

1. Missional churches introduce the gospel through radical community. 

People don’t go to church anymore because it’s expected. If people are ever going to get to know the faith, they’re going to see it first on their own turf. This is why the missional church is about radical community—it’s an appeal to the moral imagination of a watching world. This radical community is generally expressed through three vessels:

A. Radical Mercy—The missional church seeks to be a radical community by going to the broken, the destitute, the hungry and hurting.

B. Radical Hospitality—The missional church is about recovering the art of breaking bread together in an isolated world.

C. Radical Work—The missional church seeks to train people to think about their vocation in a particularly Christian fashion.

The first “movement” of a non-Christian toward Christ, then, isn’t necessarily one of content—it’s a picture of a radically different lifestyle that captures the moral imagination inherent in each of God’s creations.

2. Missional churches explain the gospel in worshipful community. 

The idea here is that non-Christians have already had their moral imagination captured—a major aspect of the worship service, then, is to explain the foundations of that Christian lifestyle. Missional worship services assume people will be walking in the door to explore this radical lifestyle, and they assume that those listening are: A. unfamiliar with church, and B. not in agreement with the church.

One of the chief characteristics of a missional church, then, is this: A. Missional churches explain the service, technical words, etc. throughout the worship service, AND B. Missional churches demonstrate how secular philosophies can’t sustain the moral vision to which they were drawn. Then they demonstrate how the gospel can.

Journey to Justice: an Incredible Story of God’s Leading

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Editor’s note: this excerpt from R. Gracie Travis Murphree’s Journey to Justice: Finding God and Destiny in Darkness tells one of Gracie’s many stories of God’s leading through their call to missions.

Within a couple of weeks of our arrival in Honduras during the rainy season, half of the local police post collapsed. The adobe gave way and the dirt walls crumbled to the ground. We began to sense in the Spirit that we needed to repair the police station. But when we spoke with villagers about helping, their response was to not have anything to do with the police because they were corrupt. The villagers talked about the history of death squads and other problems with the police.

They were terrified of the police and wanted nothing to do with them.

As we prayed more and more about the situation, God’s leading told us our entire ministry in Honduras would begin with the rebuilding of the police post. It made no sense to us, but this was what God told us to do. We obeyed. We bought supplies and paid men to repair it.

A short time later, while I was in the village inspecting a latrine we had built for a family, my walkie-talkie for communicating with the ministry buzzed. The frightened voice of our caretaker at the farm said the police were at the mission and I needed to come back. I remember pedaling my bike through the village as fast as I could, wondering what I would find. We were still living on the farm at this time.

As I came around the corner and approached the mission, I saw the yard filled with men in blue and black camouflage uniforms, wearing black flack vests and holding semi-automatic weapons. Every building at the farm was shut tight, doors and windows closed, and there wasn’t another person to be seen. Everyone was hiding from the group of armed men in the yard.

Carlos, the sergeant from the police post, smiled at me as he swung open our gate, but that didn’t reduce the fear pounding in my heart after all the stories I had heard. I leaned my bike against the brick house in which we lived, and Carlos led me to a tall man in uniform with gold leafing on his cap and two gold suns on his shoulders. He stood there with his arms crossed as I came up in front of him. He appeared important and intimidating.

He greeted me and said he was a police colonel, chief of all the police in Francisco Morazán outside of the capital.

“We are aware of your activities,” he said as he began to explain why they were there.

I stood, arms crossed, nodding while my mind raced. They knew of our activities? Were they watching us? Is this a good thing? Is this a bad thing? I was frightened. I wasn’t used to having a dozen heavily armed men in my yard.

He began to tell me his superiors desired to strengthen the communication and relationships between the community and the police. He wanted us to act as a bridge between the police and the people. When we went to deliver food or medicines, they would go with us, so the people would see them serving.

Through God’s leading we were being asked by the government to stand in the gap and teach the police how to serve the people.

He also asked me to begin English classes with his ranking officers, so they would be able to have better communication and relationships with the missionaries in the area. I agreed that we would work together, and they left.

During the following weeks, the colonel visited us at coffee hour (3 p.m.) and sometimes came to dinner. We shared life stories while we talked of God and began to know each other better. How exciting it was to learn this colonel was a Christian! However, it was a bit intimidating to have their weapons on the kitchen table or leaning against the chairs. I finally told them of our custom of putting coats and bags on the master bed when guests arrived. After that, they would enter, drop their semiautomatic weapons and vests on the master bed, keeping their sidearms and radios when they sat at the table. It was rather odd, but humorous, to see their equipment piled on the bed instead of pocketbooks and coats.

I shared my testimony about having been a victim of rape, being a single mother, suffering domestic violence, psychological abuse, and other things throughout my life. I shared that I had worked as a special needs foster care provider, advocated for victims, had experience in investigation as a freelance correspondent for the Boston Globe and writer/editor for the Decatur Daily— among other experiences—as well as part of my degree including studies of investigation and forensics.

We learned of God’s leading in his life and love for the Lord, prayed together, talked about family and work.

Ministry is all about relationships.

Everything Jesus did in his ministry was focused on relationships with people, showing us how to live in the same manner. In this moment, God was bringing my husband Lee and me into a life-long relationship with another believer in Christ, who also happened to be a police colonel in one of the most dangerous countries in the world.

One morning, a few weeks after we first met the colonel, a police truck showed up at the gate and the sergeant told me the colonel wanted to meet with me right away. I was still in my pajamas, so I gave him a cup of coffee while I got dressed. I worried something was wrong because of how urgent the sergeant appeared to be about this meeting.

Arriving at the police station was like walking into a second home because I had been visiting the headquarters quite frequently during the past weeks. Every officer greeted me in the guardia (reception) with a hug and smile, calling me their sister or Mami. I walked through the swinging door, through the courtyard, and up to the second floor where the colonel’s office was located. His secretary greeted me and let me inside, asking if I wanted coffee. I declined politely as the colonel waved me toward the couches and gestured for me to sit.

I sat on the small couch in front of his desk while the colonel spoke on the telephone. I began thinking about how the last couple of months had brought me to be sitting in his office. Only God could have orchestrated this. I remember thinking, “Here I am sitting in an office of a colonel in Central America,” and wondering what God was going to do next. More than a decade later, it is still clear in my mind.

I did not know then that this was a life-changing moment by God’s leading.

His desk was well ordered and clean, much as one would expect from the military. In Honduras, the police are a lot like the military. Officers lived at the stations, and everyone saluted their superiors. Facing me on the desk was his name plate: Alex Roberto Villanueva Meza. We knew him as Alex. He finished his call, leaned back in his chair and smiled.

Alex told me about the violence in Honduras and the high levels of abuse of vulnerable groups: women, children, elderly, and disabled. The levels of brutality against women and children was alarming. He told me the police were limited in what they were able to do and were not sure about how to tackle the problem. He had been speaking with his superiors and they wanted to know if I could write a program for victims of violence—specifically focused on these vulnerable groups.

Here we were, only a couple of months into living in this country, and I was sitting in the office of a police colonel who was saying that his superiors, including the minister of security—a presidential Cabinet position—wanted to know if I could write a program to help victims of special crimes. The first thing that popped into my head was that I wasn’t qualified for the task.

Why were they asking me? Wasn’t there some big, professional organization out there that could do this? Someone else who was more qualified?

We sat in silence for a minute. Then, without realizing I had said it, the word “sure” popped out of my mouth. I was just as surprised that I had agreed to do it as he was happy that I had. We were now committed. There was no backing out.

That’s how it is with God. He leads you somewhere without telling you what you are going to do, throws you into a situation that is beyond anything you could imagine, and drops an opportunity in your lap. To be honest, I had no clue what I was going to do.

But even then, my Spanish was still not adequate to understand the legal language, nor was I fluent enough to write a program in Spanish. There were many reasons why I wasn’t qualified or able to do this project.

But God is bigger than any challenge we might face. Day after day, I sat with my English-Spanish dictionary and the law books, sometimes translating each word as I read the laws and procedures. Something began to happen as I continued through this process. I wrote the entire program in English and sat with two police officers, who assisted me with context, and our dictionaries translating the program into Spanish.

Each day I prayed and asked God’s leading on what I was doing, and through all of this, I began formulating a program. By mid-January 2006, I had completed the program and titled it Proyecto de Colaboración de Apoyo para Victimas de Violencia y la Niñez. In English: Project of Collaboration of Support for Victims of Violence and Children. I was excited . . . and nervous. It was all printed out and packaged up formally in a binder. God had something enormous planned that I didn’t even know about.

Alex was busy when I arrived, but his secretary took me to his office to wait for him and put a cup of coffee on the desk for me to drink while I waited. A few minutes later, Alex came in, sat down at the desk with a smile, and asked me how I was doing. I told him I had completed the project and held it out to him.

I had thought he would look it over, but he took it from my hands and plopped it on the side corner of his desk and leaned forward, smiling. Looking back, I remember his face glowed as if he had a surprise he was about to give to me. But in that moment, I was a bit flustered because I had diligently worked for four months on this difficult project and he wasn’t even reviewing it.

Before I share what happened next, I need to share what I heard in a sermon this morning before I began writing this. Pastor Steven Furtick said, “Life’s biggest opportunities aren’t always obvious.”

My husband, Lee, and I heard the Lord tell us to come to Honduras. No explanation of what we would do. Just, “Go.” We obeyed. The police post in our village collapsed in the rains. God said to rebuild it, and that act of obedience would define our entire ministry. It made no sense, but we obeyed. A colonel in the police told us they need us to write a program for victims. I had no clue what to do. God said to do it—or rather he made the word “sure” pop out of my mouth before I could think to say anything else.

All that to bring us to this moment of destiny. “Aren’t you even going to look at it?” I asked him.

I was unaware that by God’s leading the biggest opportunity of my life—of our lives—was about to be offered.

“Yes, but first let me take you downstairs to show you the office we are building for you, because you are now chief of the Oficina Integral de Atención de Delitos Especiales”—Office of Attention for Special Crimes. He continued, “There will be two police officers assigned to you.”

I was listening to him, but I did not understand what was going on. “What are you talking about?” I asked.

He said, “Let me say it again, you are now chief of special crimes. We have an office we are building for you and you have two police officers assigned to you.” He picked up his pen and wrote out on a piece of paper, speaking as he wrote: “Coordinadora de la Oficina Integral de Atención de Delitos Especiales.” He handed it to me.

It was a fact, a done deal. It was destiny. Suddenly most everything in my life made sense. Everything I had ever done, and all that had happened in my life, God was using to lead me on the journey to this moment and what would come of it in the future.

We did not go to the government to begin this work in justice. They came to us. That was God. And God didn’t tell us what it was that we would do in Honduras before we came. I believe it is because we would have thought it was too big, too difficult, and too scary.

That night as Lee and I discussed the day’s events, I remembered the pain in the prayer. I remembered that every time I prayed for Honduras during our year of preparation, it felt like a dark cloud would hover and then lower over me, pressing me. It was so painful, it would bring me to tears. All I felt was pain, darkness, and hopelessness.

There it was: our purpose. The pain and suffering, the injustice suffered, the oppression of the vulnerable. God sent us to bind up the brokenhearted, proclaim freedom to captives, release from darkness prisoners, to loose the chains of injustice, and set the oppressed free. Those were the very Scriptures in Isaiah 61 that God had given us. It was beginning to make sense.

As we prayed that night, the Lord revealed that the darkness and pain I felt in prayers for Honduras was the pain and suffering the women and children endured. The pressing I felt brought to us the image of Jesus in the Garden of Gethsemane right before he was unjustly arrested, tortured, and put to death.

At that rock he prayed the Father would take the cup from him. As man he could not bear the pain, knowing what lay before him. But then he chose to continue his journey to our salvation—God’s ultimate justice of making things right for us. He rose from his place of prayer, and with full knowledge of the suffering he would endure, he walked to the cross.

Not only did God’s leading reveal our destiny that night, but he also revealed our name: The Heart of Christ. A heart that feels and sees the suffering in this world, and knowing the sacrifice and pain to do something, is compelled by love to journey into the darkness. It is a heart that cannot “not” act.

He died for us. And soon He would ask us if we were willing to die for Him.

 

This account is an excerpt from ‘s book, Journey to Justice: Finding God and Destiny in Darkness.

Work-From-Home, But Is Home Secure?

communicating with the unchurched

Given the COVID-19 pandemic schools have closed their physical doors nationwide and are moving to online assignments. Most churches and businesses have shifted day-to-day operations to a work-from-home model. And so, with most of us working at home now, and remotely connecting back into our critical networks at work, it raises the question—have we implemented the necessary safe computing practices at home? Here are six essential safe computing practice tips:

  1. Implement complex passwords. Safe computing practices require that passwords must be long (over 15 characters) and complex (mixing upper- and lower-case letters with numbers and special characters). Furthermore, it’s foolish to repeatedly use the same password for multiple login accounts. Cybercriminals are scavengers (and are not lazy, like us) and they will use these “dummy” passwords to login to multiple accounts that we possess. Using the same common password makes it easy for hackers.

Home computers are “low-hanging fruit” for hackers. In other words, they are preying on vulnerable remote systems that are likely to have less-secure passwords, and they will use those to compromise or obtain the (usually more secure) business network login credentials. If we have weak computer security and passwords at home we are opening the door to security breaches on our (remotely accessed) professional networks.

  1. Maintain regular software updates. Keeping up to date with your installed software patches is critically important. New Operating systems and 3rd party vulnerabilities are announced daily. Turn on automatic updates for your Windows OS or MAC OS systems. It’s essential. This also goes for web browsers and browser plug-ins.
  2. Lock or shut down your device when not in use. This is an age-old, sound and safe computing practice. The current work-at-home climate opens the door to heightened awareness on this level because we have children and spouses usually share Internet access and devices at home. The risk of data loss (even accidentally) or data theft increases significantly. On a similar security parallel, another high priority should be to keep proper track of flash drives and external hard drives that store your personal and professional data.
  3. Common sense still wins out: Don’t open attachments from unknown sources or click on links embedded in emails or on social media sites. I’ve been harping on this point since the days of the LoveLetter worm back in 2000, and for good reason. Despite many of the criminal advancements that attackers use to proliferate malware, the use of spam email is still the #1 source for malware infections, including spying software. These email scams are highly socially engineered to pique your curiosity, and they are no longer easily identified by poor grammar or spelling. The reality in staying secure is that extreme caution should be used when opening all emails. (Also: be skeptical of phone calls.)
  4. Install strong antivirus/endpoint security protection. With tens of thousands of new malware and viruses created and released each day, it’s essential to have a reputable antivirus/endpoint security software installed on your system. It’s equally important keep your security software up-to-date with the latest virus definitions.
  5. Think! Cybercriminals are after YOU! As organizations are evolving in accordance with health safety precautions and state guidance, so are hackers. They’re clever, they’re smart and they want to harm you financially from both a personal and corporate standpoint. We all must do our part to remain vigilant from online dangers!

These safe computing practices are not difficult, and most of them stem from common sense. We can establish safe-computing methods at home to protect both in-house and remotely accessed networks. We are in this work from home situation together as a nation, and we will come through it together and safely if are prudent and wise about the health of our devices and ourselves!

The Danger of Jesus and Me

communicating with the unchurched

Decision-driven evangelism makes faith a solitary affair between the individual and God. Individualism has made faith a private affair so that what the individual believes about God is nobody’s business but their own. “Each to his own,” and “You are free to believe what you believe. Just don’t ask me to believe it too,” are the common refrains regarding faith. The North American mindset that individual faith is a private matter does not make the individual publicly accountable. What one thinks or feels about God and Jesus is between “me and my conscience.” This Jesus and me faith is anything you want it to be under these conditions.

Here evangelicalism might be applauded for persisting in evangelizing the lost and not allowing a person to be left alone. Yet, once the evangelical has “saved” a lost soul, what does she do with him? Rodney Clapp quotes Harold Bloom, who said, “Salvation for the American cannot come through the community or congregation, but is a one-on-one act of confrontation with God.” In the Jesus and me model, the individual comes to God alone through a personal subjective experience where God revealed himself in a dramatic or palpable manner, or so the individual is led to believe. Individualism of this sort has been at play since the eighteenth century; reversing its effects will not be a simple task.

Our worship experience perpetuates the individual nature of faith, specifically in the songs we sing. Many of our worship songs in the assembly of believers emphasize individualism. Popular “praise and worship” songs more suited for the radio than for corporate worship speak of “I” and “me” in response to the wonders of God. One example contains the lyrics, “Like a rose trampled on the ground you took the fall and thought of me above all.” Wiser scholars have argued that the lyrics can be taken in context to affirm that Jesus died “for me,” so judgment will be reserved on this aspect. The issue being underscored here is that corporate worship often sings “me” instead of “we” as the body comes together to worship God. Where do evangelicals teach the “we” of being the body of Christ? Even American hymnody provides evidence that Jesus and me individualism has tainted it with lyrics where Jesus “walks with me and talks with me.”

N.T. Wright notes that once we grasp this individualism, the Jesus and me gospel, “the idea that God is ‘being gracious to me,’ we no longer need to be too firmly rooted in history.” Individualism cringes at a historical Jesus, for a historical Jesus might reveal a particular God with a character and purpose different from one’s own personalized perception of God. And if Jesus calls the believer into community, one’s own agenda may be circumvented by the will of the community. Submitting to the will of the community of Christ, the church, runs against the North American mindset of discovering and relating to God by one’s self.

Putting one’s faith in Christ means more than simply being saved from one’s sins and living one’s own life. When a person receives Christ as Lord, that person’s whole life will be transformed by the mind of Christ. That person will see the world differently and will engage the world’s evils as a representative of Christ. Evangelicals take that belief to heart. Historically, evangelicals have been actively involved in addressing social ills. Not only were they to build the fellowship of the church, but they believed they were also to make war on sin wherever it was found.

In England, the evangelical fervor that drove Christians to engage social injustices through politics laid hold of William Wilberforce (1759-1833). His evangelical convictions regarding slavery and the slave trade propelled him to lobby the government to abolish slavery. Wilberforce said,

So enormous, so dreadful, so irremediable did the [slave] trade’s wickedness appear that my own mind was completely made up for abolition. Let the consequences be what they would: I from this time determined that I would never rest until I had effected its abolition.

Others of the evangelical mindset joined him in this crusade and won the campaign just three days before Wilberforce died.

In pre-Civil War America, evangelicals were also leaders in social reform. Their conviction, like Wilberforce’s, was that Christian engagement with life and culture meant more than winning souls for Christ, it also meant transforming life and culture through a gospel-inspired influence. Evangelicals turned their attention to working conditions, voting rights for women, prison reform, humane treatment for the mentally ill, the temperance movement, and of course—the abolition of slavery. After the Civil War, a shift occurred—evangelicals were not as socially active. By the 1920s, evangelicals began to separate personal salvation from social salvation.

Many of the goals mentioned above were not realized immediately, but in time, slavery was abolished and, much later, women did get the vote. Behind the movement to transform society was the belief that God was working in the United States as his chosen nation. Evangelicals truly believed they were the new Israel, God’s chosen people, and some still do today. Politically and theologically, the American people believed they had a “manifest destiny” to usher in the kingdom of God. They saw themselves as a “city on a hill” that could not be hidden, but that would be a shining example to the rest of the world of what a Christian nation would look like with a proper government under God. That destiny would lead America to make decisions in the global community that would enforce their example upon nations for their betterment.

 

This article is an excerpt from Darryl G Klassen’s book, The Anabaptist Evangelical Puzzle: Discovering How the Pieces Fit.

4 Keys to Creating an Irresistible Church

When it comes to having an irresistible church, basic and foundational things like prayer, discipleship, and evangelism (having an externally-focused church as I’ve stated before) are all a given. Each church should take the Great Commission seriously and have an emphasis on the “Go” and on the “make disciples.” I start everything with prayer, and so please know that what I’m about to discuss is with the above stated things as must-haves and what I consider foundational to a healthy church.

With that being said, let me share with you the big four that I look for when I visit a church, secret shop a church, or consult with a church. As the title says and Scriptures encourage us – we should compel them to come in. The big four that I look for when I do a secret shopper are First Impressions, Children’s, Security, and Worship. Yes, worship is last, and I have listed them in the order that I weigh them.

As many studies have shown us, people make up their mind whether or not they will return long before the worship service and especially the sermon. Most visitors will know in the first 10 minutes if they will return to your church.

First Impressions of an Irresistible Church

Let’s start with what I consider to be the most crucial of all ministries at a church. Whether you call it First Impressions, Hospitality, or Guest Relations – it matters and is paramount to breaking down walls and making guests feel welcome at your church.

You’ve got 10 minutes. Somewhere between the parking lot and the children’s center, the ten minutes pass…They should know they matter to us before they hear how much they matter to God.” – Mark Waltz, Granger

Something I tell all the churches I work with is: “You must be strategic and intentional about breaking down any barriers of intimidation. You must be strategic and intentional about creating warm, welcoming environments.”

Now, I could spend an entire series on just first impressions. This is everything from your online presence (social media like Twitter, Facebook – as well as your Web site). For example, I did a secret shopper this past weekend, and I had created 13 pages in my report on just online presence before I ever left to attend their physical campus.

Once one comes to your physical campus, the real fun begins. First impressions then include the parking lot, greeters, ushers, and people that greet you at your church’s Welcome or Information Booth. First impressions also includes things like smell (your church may stink), signage (your church may be intimidating and confusing for new people), and how your facility is kept up and maintained. All these things play subtle parts in a guest’s first impression of your church and their subconscious.

3 Roadblocks to CHANGING Your Church Culture

communicating with the unchurched

Here’s a fact: The culture we live in is changing constantly.

Here’s another fact: Churches rarely adapt quickly enough to changes in culture in order to have a relevant voice.

The truth is that societal culture change happens like shifts in a weather system — they’re frequently unpredictable, quirky, short-lived and sometimes extreme.

Organizational culture change is more akin to steering a cruise ship: It happens slowly and on purpose.

There are people out there who might say that this is a bad thing, but it isn’t. If organizational culture could change on a dime, how many churches out there would have replaced “Friend Day” with “Pet Rock Day” and would have looked foolish? There’s a reason why organizations change slowly … in order to prevent misguided shifts.

The problem happens when an organization simply decides that it will never change. When this happens, the church has set a course that will inevitably end in destruction.

Here are three main roadblocks that keep churches from choosing to change their culture:

1. Nostalgia.

When a church or organization has decided that its best days are in the past, then it is unlikely to change. Cultural change requires that every person on the team believes in a better, brighter, more successful future.

When the eye of the organization is set forward, the organization will begin to think outside of the past.

2. Method-olatry.

When a church has decided that a particular practice — not directed by the Bible — is immovable, immutable and fundamental to the organization, it will not change.

Mark Driscoll of Mars Hill Church in Seattle calls this “methodolatry.” Culture change is impossible when an organization places a method or methods on a pedestal, believing that the method is more important than the mission.

3. Disunity.

Every organization has the “squeaky wheel” individual who wants to disrupt every single plan. It’s good to keep that guy around, because he often thinks of the loophole that everyone else forgot.

However, when an organization lacks a unity of mission and values, it will be unable to change. Cultural change requires every member of the team to have the same goal in mind. Even a “squeaky wheel” can make objections and still have the same desired outcome.

Cultural change is difficult in all situations. But when churches are facing the roadblocks listed above — it’s impossible. Organizations must find ways over, around or through these roadblocks before they can achieve the cultural change that is needed to have an impactful voice in today’s ever-changing society.

For more on evaluating and changing church culture, see Dr. Aubrey Malphurs’ new book, Look Before You Lead.  

Easter Churchgoers Defy KY In-Person Ban, Sue Governor

communicating with the unchurched

Kentuckians who attended in-person church services on Easter had been warned: State police officers would be writing down license plate numbers and issuing self-quarantine orders to anyone who violated a ban on mass gatherings ordered by Governor Andy Beshear.

Despite that threat, about 50 people walked inside Maryville Baptist Church in Hillview, Kentucky, to worship on Sunday. Now three of them have filed a lawsuit against Beshear and other state officials, claiming their constitutional rights are being violated. The plaintiffs say they received quarantine notices after following their “sincerely held religious beliefs that in-person church attendance was required, particularly on Easter Sunday.”

Plaintiffs Say They Followed Precautions

In the lawsuit, filed Tuesday in U.S. District Court, plaintiffs Randall Daniel, T.J. Roberts, and Sally O’Boyle say Kentucky’s action “specifically and explicitly targeted in-person religious gatherings.” They maintain that they followed CDC guidelines during worship, such as wearing masks and practicing social-distancing measures. In addition, they say no one at the Easter service had been diagnosed with the coronavirus or was exhibiting any symptoms.

The three plaintiffs say Kentucky isn’t enforcing similar orders at stores, factories, and other sites “where far more people come into closer contact with less oversight” than at churches. Because the quarantine can’t be appealed, plaintiffs also say they’re being deprived of due process. The purpose of the lawsuit, according to court documents, is to have Kentucky’s pandemic-related orders deemed unconstitutional and to prohibit their enforcement.

Gov. Beshear issued a ban March 19 on all mass gatherings. Before Easter, he announced that state troopers would be identifying violators at churches, but he emphasized that “no one is being charged with anything.” Beshear also promised not to “padlock doors or arrest pastors.”

The governor has said, “I’m just doing my best to save lives,” and “We just need people to do the right thing.” Large gatherings, he says, “send out a signal all around the country to those that don’t think this virus is serious.” The vast majority of churches, Beshear adds, have “chosen to do the right thing.”

The Legal Battle in Kentucky

Maryville Baptist was the only Kentucky church that violated state orders on Easter, according to Gov. Beshear. His order permitted drive-in services, which also were offered Sunday in Maryville’s parking lot. Worshipers who attended church that way while remaining in their vehicles didn’t receive quarantine notices.

The Rev. Jack Roberts, Maryville’s pastor, had said he wouldn’t tell congregants whether or not to obey the state order. “Everybody has to do what they feel comfortable with,” he says. The pastor insists that he’s “not interested in trying to defy the government.” Rather, he believes his congregation has a constitutional right to continue holding in-person worship services. “If you read the Constitution of the United States,” Roberts says, “if you read the constitution of the state of Kentucky, they both say that [Beshear] is infringing on the church’s rights.”

Though Roberts and several other Easter attendees covered their license plates, troopers merely wrote down VIN numbers instead. The pastor also said piles of nails had been placed at the entrances to Maryville’s parking lots. Now Roberts has established a legal defense fund to help cover costs of the plaintiffs from his church.

Andy Beshear Receives Pushback from Republicans

Beshear, a Democrat, has faced criticism from Kentucky’s Republican leaders. Senator Rand Paul, who’s recovering from the virus, tweeted on Good Friday: “Taking license plates at church? Quarantining someone for being Christian on Easter Sunday? Someone needs to take a step back here.”

After Greg Fischer, mayor of Louisville, Kentucky, threatened to ban drive-in worship services in his city, Kentucky’s other U.S. Senator, Mitch McConnell, wrote him a letter, saying that “religious people should not be singled out for disfavored treatment.” McConnell, the Senate Majority Leader, noted, “To my knowledge, the government has not imposed similar wholesale bans on gatherings of people in vehicles for commercial purposes.”

The day before Easter, Kentucky Attorney General Daniel Cameron tweeted: “I encourage all Kentuckians to social distance and celebrate Easter in their homes, as I’ll be doing. I am, however, deeply concerned that our law enforcement officers are being asked to single out religious services. Directing a uniformed presence at church services to record the identity of worshippers and to force a quarantine, while doing no such thing for the people gathered at retail stores or obtaining an abortion, is the definition of arbitrary.”

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