Preaching to a Divided Congregation by Influence Magazine

DISABILITY AND PENTECOSTAL MINISTRY 56

Summer 2022

The shape of leadership

Seven questions to ask during sermon preparation

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Issue 39 | Summer 2022

COVER STORY

Seven questions to ask during sermon preparation

M AT T H E W D. K I M a n d PAU L A . H O F F M A N

SPECIAL SECTION

Disability and Pentecostal Ministry

Introduction GEORGE P. WOOD

From Pity to Community The evolution of disability ministries MARVIN J. MILLER

How Accessible Is Your Church? Questions every leader should consider GARY HOYT

Disability and Discipleship Principles for effective ministry JOANNA FRENCH

Unlimited Potential Welcome every member’s ministry contributions NILDA RIVERA

A Place for Everyone Three qualities of inclusive churches JOE BUTLER

Summer 2022

D E PA R T M E N T S FROM THE EDITOR

FROM THE HEART OF THE GS

MAKE IT COUNT

102

THIS IS MY STORY

120

A Tale of Two Kings Answering life’s ultimate question | GEORGE P. WOOD

After Roe, What? How to make abortion unthinkable | DOUG CLAY

Leading With the Fruit of the Spirit A 10-week study for leadership teams | STEPHEN BLANDINO

Out of the Nightmare Hope and healing after sexual abuse | MARK SOWERSBY

LEADERSHIP Q&A

Serving Those Who Serve A conversation with Thomas L. Solhjem

Called ... and Bipolar

SELF

HOME

PRACTICE

Pastoral transition that works | WALTER HARVEY

ETHICS

How to uproot biases in your ministry | KAYLA PIERCE

INSIGHTS

HISTORY

Alice Luce’s indigenous church missiology | DARRIN J. RODGERS

REVIEWS

• The Pastorals for Pentecostals • Pneumatology’s Biblical Foundations | GEORGE P. WOOD

Mental illness and ministry can coexist | BRITTANY JONES

Weathering the Storm Keep your marriage strong, even when ministry is challenging | WARREN and TIARA CURRY

Alley-Oop

Stop Playing Favorites

Bible Engagement in America What every church leader should know — and do | JOHN FARQUHAR PLAKE

The Woman Who Shaped AG Missions

Summer 2022

M I N I S T RY PROFILE 78

PREACHING 82

WORSHIP 86

KIDS 90

Identity and Impact Girls Ministries helps girls discover who they are in Christ | GEORGE P. WOOD

Preaching on Good Soil Sermons that make Jesus accessible | J.J. VASQUEZ

Can I Get a Witness? Harnessing the power of testimonies in your worship services | JOHN VAN PAY

Bible-Engaged Kids Nurture love for God’s Word through children’s ministries | KATIE MACIEL

Our Biggest Ministry Challenge YOUTH 94

ADULTS 98

How do we reach a generation that sees religion as optional? | JOSH WELLBORN

Let Us Pray Make prayer a focal point of your services | AL TOLEDO

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Summer 2022

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FROM THE EDITOR

A Tale of Two Kings By GEORGE P. WOOD

he climax of Peter’s sermon on the Day of Pentecost was a bold confession: “Therefore let all Israel be assured of this,” he proclaimed, “God has made this esus, whom you crucified, both Lord and Messiah” (Acts 2:36). Peter’s confession stood in marked contrast to that of the chief priests: “We have no king but Caesar” (John 19:15). These two confessions expressed alternative gospels. The first centered on esus, who fulfilled God s promises to Israel by taking humanity upon himself and becoming their King. The second centered on a human being who came out on top through the ruthless accumulation of power. Caesar became king by sending his enemies to their crosses. Christ became King by going to the Cross for His enemies. Jesus said, “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28). Caesar came to be served. No one comes to praise Caesar anymore. Today, the Roman emperor has become the autonomous Self. Everyone now is sovereign. The confession of our age is, “Customer is king.” In practice, this means we get what we want, and

Caesar became king by sending his enemies to their crosses. Christ became King by going to the Cross for His enemies.

Summer 2022

there are no moral limitations on our desire for money, sex, and power — except consent. This is consumerism in its purest essence, and it pervades modern society. It explains the transvaluation of values by which wrong has become right, most notably with regard to sexual desire and expression. Christ places limitations on all our desires, however. “It is more blessed to give than to receive” dethrones money (Acts 20:35). “When the dead rise, they will neither marry nor be given in marriage; they will be like the angels in heaven” (Mark 12:25) dethrones sex. And “I am among you as one who serves (Luke : ) dethrones power. Jesus’ statements don’t mean He is anti-money, anti-sex, or anti-power. All these things are good if used as God intended. In a gospel-shaped worldview, our use of those things brings life to others — the poor, our posterity, and the powerless. In an egocentric worldview, however, the betterment of our own lives is the only goal. Life s ultimate uestion, then, is Christ or Caesar? Christ or Self? History is the tale of two kings, the record of the struggle between two gospels. Only one can be true. For as Jesus said, “Whoever wants to save their life will lose it, but whoever loses their life for me will find it (Matthew 1 : 5).

GEORGE P. WOOD is executive editor of Influence magazine.

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FROM THE HEART OF THE GS

After Roe, What? How to make abortion unthinkable By DOUG CLAY

n Friday, June 24, 2022, the U.S. Supreme Court handed down its decision in Dobbs v. Jackson Women’s Health Organization: “The Constitution does not confer a right to abortion; Roe and Casey are overruled; and the authority to regulate abortion is returned to the people and their elected representatives.” Dobbs is a momentous legal decision. For too long, the court’s rulings in Roe v. Wade (1 3) and Planned Parenthood v. Casey (1992) placed constitutional obstacles in the path of legal protections for unborn children. Dobbs clears the path. It does not end abortion, however. Debates about our nation’s abortion laws now shift from courtrooms to legislatures. Missouri, where the ssemblies of God national office is located, became the first state to outlaw abortion, except in cases of medical emergency. This Fellowship is committed to the sanctity of life. “By making human beings in His own image, God set them above all other forms of life on earth,” says our position paper on abortion and reproductive issues. “Every human life, from conception through death, is therefore to be valued, respected, nurtured, and protected.” Our position paper goes on to state: “Whenever abortion and other immoral life-threatening practices present themselves, Christians have an obligation to address these evils in public forums and to seek legislative and judicial redress.” Voting to change laws and public policies is not our only responsibility, however. The law can restrict the supply of abortion providers, but it does nothing to limit the demand for abortion. As Christians, our larger responsibility is to limit demand by making abortion unthinkable.

Summer 2022

Below, I offer a checklist of seven ministries that help us do that. There is an urban legend that Christians only want to prohibit abortion. The reality is that we have been operating pregnancy resource centers, food banks, and other compassion ministries for decades. After Roe, our responsibility is to improve, expand, and better publicize those ministries, which include:

clients, helping 300,000 expectant mothers choose life. In “Understanding Abortion Statistics,” the organization explains why pregnant women choose abortion: Women’s reasons for seeking abortion included financial reasons ( percent), timing (36 percent), partner-related reasons (31 percent), and the need to focus on other children (29 percent). Most women reported multiple reasons for seeking an abortion (64 percent).

The law can restrict the supply of abortion providers, but it does nothing to limit the demand for abortion.

1. Prayer. The central petition of the Lord s rayer is, “Your kingdom come, your will be done, on earth as it is in heaven” (Matthew 6:10). Killing a child in the womb is not God’s will. So, asking God to help change people’s hearts and minds is appropriate. 2. Pregnancy resources. Heartbeat International is the nation’s largest network of pregnancy resource centers. Each year, it serves 1.5 million

These concerns need to be addressed immediately. According to Heartbeat’s research, “The average woman choosing abortion makes the decision within a day of confirming her pregnancy and obtains an abortion within the next week.” If she feels befriended and resourced, she is more likely to choose life. 3. Post-birth resources. s noted above, financial concerns drive many women to choose abortion. Those concerns don’t go away just because they choose life. The Bible teaches us to put our time, talent, and treasure in service of the poor: If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? Dear children, let us not love with words or speech but with actions and in truth (1 ohn 3:1 1 , emphasis added). 4. Foster care and adoption. As Christians, we want all children to be protected by law and welcomed in life. In any given year, there are approximately 400,000 children in the U.S. foster care system. The system needs both foster and adoptive parents.

Summer 2022

The G oster Care etwork is holding its first conference ct. in Dallas. Its goal is to network, educate, and e uip district, church, and parachurch leaders to better meet the needs of foster kids and parents. Please consider participating. 5. Discipleship. The Church’s mission is to “make disciples of all nations” (Matthew 28:19). A comprehensive discipleship program will include instruction about sexuality. Two elements of that program should be the sanctity of marriage (Hebrews 13:4) and the sanctity of life (Exodus 20:13).

Many women who choose abortion feel guilt and shame afterward. They know they made a sinful choice. Men who pressured their girlfriends or wives into abortions can have similar feelings. Even abortion providers sometimes come to recognize the sinfulness of their actions. Our goal is to provide a clear pathway to repentance and restoration for people who have participated in the sin of abortion. 7. Collaboration. Choosing life can feel like a daunting task. Women considering abortion may feel alone, underresourced and overwhelmed. Local churches sometimes feel they don’t have the resources to meet needs in their communities. You don’t have to feel alone — and neither do the people in your community. The Church can come alongside women considering abortion with a message of hope and acts of compassion. Local churches and organi ations can partner with others to meet the needs. I celebrate the fact that the Supreme Court has overruled Roe v. Wade. It does not change the Church’s responsibilities to pregnant women and their children, however. After Roe, let us redouble our ministries to them, demonstrating that the good news of the gospel cares as much about our bodies as it does our souls. Abortion will become unthinkable when humanity realizes that “we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do” (Ephesians 2:10).

I celebrate the fact that the Supreme Court has overruled Roe v. Wade. It does not change the Church’s responsibilities to pregnant women and their children, however. Contemporary culture honors neither the sanctity of marriage nor the sanctity of life. For some, the freedom to have se outside of marriage re uires the right to abortion. It is not surprising, then, that 85% of women who contemplate abortion are single, according to Heartbeat International. Sadly, 38% say their baby s father had the most in uence in their decision to abort. Rather than taking responsibility for their children, these men are pressuring women into abortions. Our discipleship resources must include teaching about human sexuality, premarital and marriage counseling, and parenting classes. 6. Evangelism. The gospel is the divine solution to the human problem. Paul summarizes both the problem and the solution in omans 3: 3 . The problem is that “all have sinned and fall short of the glory of God.” The solution is that “all are justified freely by his grace through the redemption that came by Christ Jesus.” We receive this justification by faith apart from the works of the law (verse 28).

Summer 2022

DOUG CLAY is general superintendent of the Assemblies of God USA.

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LEADERSHIP | Q & A

A Conversation with Thomas L. Solhjem

Summer 2022

Serving Those Who Serve

haplain (Maj. Gen.) Thomas L. Solhjem has served as the Army’s chief of chaplains since 2019, leading the Chaplain Corps in providing spiritual support to the Army’s soldiers and their a ilies olh e is the first sse blies of God chaplain to hold this position. A graduate of North Central University in Minneapolis, Solhjem first enlisted in the r in and as co issioned as a chaplain in 1988. How do military chaplains serve armed forces personnel and their families? Military chaplaincy is unique. We understand we’re operating in a pluralistic environment. We take care of all soldiers and all family members, regardless of whether they are people of faith. We do the things soldiers do, but we’re noncombatants. We counsel. We preach. We come alongside. We celebrate when happy things in life are occurring. We’re there in the darkest night of the soul — and all the space in between. We provide the opportunity for spiritual life, faith and belief. We bring soldiers to God, and God to soldiers, every day.

That chaplain made such an impression on me I wanted to be like him. In Bamberg, Germany, in 1976, I prayed, “God, I’ll go wherever you call me to go, but I would really like to be an Army chaplain.” I didn’t join the Army chaplaincy to become the chief of chaplains. I joined because I was called to serve soldiers and families. It’s humbling to be sitting in this position, especially when I think of where I came from. God answered that little prayer in the chapel in Bamberg, Germany, in a way I can’t even begin to understand. What have you learned about following where God leads? Where God leads, He provides. God has proven himself faithful every step of the way. He provided relationships and opportunities. He took care of my family when I couldn’t be there for them.

“When I look back over my life and ministry, I am not surprised by God’s faithfulness. But I am amazed.”

Why did you become a chaplain? I came to faith in Christ as a young soldier. I was a drug addict from a broken home. I found new life amid the darkest time of my life. A medic who was a person of faith came alongside and cared about me as a person and allowed his faith to shine through actions more than words. As a result of that relationship, I made a profession of faith and accepted Christ as my Lord and Savior. The medic introduced me to a chaplain who became an in uential person in my life.

— Thomas L. Solhjem

When I look back over my life and ministry, I am not surprised by God’s faithfulness. But I am amazed. What are your key initiatives in your current position? We are focused on people and community. Those are two priorities. The Army Chaplain Corps was formed on July 29, 1775, before the United States was even a nation. It was called into existence because George Washington saw the need to care for the soul of the Army. I have four important lines of effort. The first is recruiting, bringing in quality people who can care for the soul of the Army. The second is leadership, developing people to go out into the culture and effectively lead.

Summer 2022

Then we talk about alignment, making sure we’re properly organi ed in our ministry efforts. e support commanders, so we need to be properly aligned across the Army. The last line of effort is revitali ation. e are constantly improving on ourselves and on what we deliver. We are revitalizing how we deliver ministry and how we develop people to do ministry. We live in changing times. The message doesn’t change but the methods do.

bility for your mistakes. Be humble and transparent. Have empathy and compassion for those you’re leading. In the country church I attended as a little boy, there was a picture on the altar of Jesus carrying the one lost sheep. We need to be willing to carry the wayward and bring them back into the fold.

What can local churches do to help military members and their families? Our partnerships with local churches are absolutely crucial. This became clear to me within my What advice do you have for other ministry first few years as a young chaplain. leaders? ne of the first ma or events for me was Desert Everything in leadership is predicated on trust. hield and Desert torm, after addam Hussein Our relationship with the Lord is built on trust. I invaded Kuwait. I was part of the 82nd Airborne trust Him to save me. I put my faith in Him to do Division and was the first chaplain on the ground. the things on my behalf I can’t. I lean heavily on the When we left Fort Bragg, North Carolina, the way Lord’s help. As a leader, I am dependent upon Him. the community and churches supported soldiers and their families was paramount. But you don’t just build those relationships in a crisis. You build them every day. There’s no way the chaplaincy — Thomas L. Solhjem can take care of everybody. We are dependent upon partners to help us care for the soul of the Army. Trust is an important ingredient in all your relaIt’s important for local churches to build relationtionships. If you’re married, build trust in your ships within the military community. Reach out to family and your marriage. Build trust within your your chaplains. Get to know military people. Take congregation and ministry. Whatever venue your an active interest in them. ministry is in, trust is critical. Military members can become some of your best I often talk about the R’s. As a minister, you’re congregants. erving is in their D . They have a developing a reputation. You’re developing reladesire to give and be a part of the community whertionships. You’re developing res onsible patterns ever they go. of behavior. Hopefully, you’re gaining respect. As an Assemblies of God minister, I have made it You’ll realize your full potential when you adhere a priority to maintain connections with my faith trato those basic principles. If you look at the Bible, dition and the AG. I attend local churches and build you’ll see that those who succeeded were imbued relationships with pastors. with those characteristics. Don t wait for the military chaplain to come lookNone of us can accomplish anything alone. We ing for you, though. Make yourself available. need God’s help and agency every day. We need Those partnerships are invaluable. They help people in our lives who keep us grounded and build preparedness in our military to serve when connected. called upon. emember, we are all awed. o, take responsi

“It’s important for local churches to build relationships within the military community.”

Summer 2022

LEADERSHIP | SELF

Called ... and Bipolar Mental illness and ministry can coexist By BRITTANY JONES

Summer 2022

od has a purpose for your life, and it won’t always be this way.” As a leader and minister, I’ve heard and spoken those exact words many times. However, that bit of hopeful assurance took on fresh meaning for me in 2019. At the time, I was working through a debilitating eating disorder, dealing with mental health issues, and leading people each week at our church. Purpose seemed distant. Life and ministry felt robotic. Yet I desperately clung to the promise that God was working in my situation. It wasn t the first time I had faced my own frailty. When I received a diagnosis of bipolar disorder years earlier, it was a gut punch to my faith. I assumed it dis ualified me from ministry. I knew God had called me, but I thought church leaders were supposed to have it all together. This was exactly the type of diagnosis church people frowned upon. I had heard pastors talk about mental health issues as worldly problems that would go away if only Christians could gin up the faith. I thought, can never tell an one about this So, I remained silent about my reality until the isolation and shame became suffocating. Eventually I had to own my truth, get the professional help I needed, submit to the loving guidance of mentors, and use my voice to find freedom. I no longer hide the fact that I have bipolar disorder and have walked through recovery from an eating disorder. I refuse to carry the weight of shame and guilt I once had. Instead, I walk in full purpose, knowing God is using my story to help others. Through this journey, I have learned some important ministry lessons.

“

any means necessary. On days when I could barely get out of bed, I willed myself to go through the motions. I thought anything less would cast God in a negative light. Most people never knew I was struggling. Meanwhile, pushing myself to the limit caused further mental and emotional strain.

I knew God had called me, but I thought church leaders were supposed to have it all together.

Receive Grace Extend the same grace to yourself that you give people in your church. Initially I conditioned myself to keep moving by

I now know this was my grace deficit, not God s. He never required leaders to pretend everything is fine. n the contrary, the Lord said, My grace is sufficient for you ( Corinthians 1 : ). I finally accepted the truth that God s grace is for me too — not just the people to whom I minister, but me, in all my brokenness. When you are struggling as a leader, go ahead and say so. Don t try to hide behind work or a fake smile. Admit you need help. It’s OK to not be OK, but you don’t have to stay that way. Take the first steps toward receiving God s grace.

Open Up Honesty increases ministry effectiveness. I reali ed I could start the church planting process with my husband from an isolated place, or I could share my journey from the start. I was ready to put the secrecy and loneliness behind me. So, around Christmas 2017, I stepped in front of our new church and shared my bipolar diagnosis. It was the first time I had talked publicly about mental illness. I was terrified, imagining how people would react. To my surprise, the congregation responded with grace. Some thanked me for starting a conversation that is often taboo in church circles. Others said it was a relief to know a leader dealt with the same kinds of issues they had.

Summer 2022

What I thought would lead to judgment led to freedom for many. My ability to be vulnerable even when it was uncomfortable gave people at our church the opportunity to be vulnerable as well. There is wisdom in not sharing every detail of your private life. How much to divulge is a choice you should make prayerfully. Ministers often worry they will lose credibility if they open up too much about issues like depression or anxiety. However, I believe authenticity makes a leader more credible and relatable. Being myself has given me a chance to demonstrate daily dependence on God. Not only has transparency been liberating for me, but it also gives people a window into my life. They can see the highs and lows, as well as the faith that sustains me. They also see the benefits of leaning on the Holy Spirit, going to counseling, and doing what’s necessary to maintain good mental health.

I have learned that without self-care and soul care, I have less capacity to love and care for the community to which God has called me. In other words, my mental and spiritual health are ministry priorities. Give God your struggles and fears and let Him care for you (1 eter 5: ). Consistently spend time in His presence. Pray in the Spirit. Meditate on the promises of cripture. tart a prayer and re ection journal. Jesus said, “Come to me, all you who are weary and burdened, and I will give you rest (Matthew 11: ).

Practice Gratitude Mental illness and ministry can coexist. In fact, what I once thought would be the dis ualifier to my dreams and purpose is the very thing God is using to help many in our ministry. The greatest lesson I have learned from being a minister with a mental illness is that none of this is final for me. I lean into all God is doing right now. I participate with God in the miracle I want to see in my own life. I utilize the tools necessary to become healthy and effective, and I look to God to do what I can’t. If you are dealing with a mental health issue, I encourage you to advocate for yourself, get the help you need, and trust God to work in and through your circumstances. God is not about to revoke His calling on your life ( omans 11: ). He wants to show up in your situation and give you the compassion, strength, and faith to keep showing up for those you serve.

Not only has transparency been liberating for me, but it also gives people a window into my life. They can see the highs and lows, as well as the faith that sustains me. Don t be afraid of vulnerability. Lean into it. I have gained trust because of my vulnerability, which has led to ministry opportunities I might not have had otherwise. I never could have anticipated the ways in which God has used my life and testimony for His kingdom.

Be Still salm :1 says, Be still, and know that I am God.” Jesus modeled what it looks like to be still. He regularly took time to rest, recharge and rejuvenate. The Son spent time praying and meeting with the Father. Surely, we need to do the same.

Summer 2022

BRITTANY JONES is co-pastor of Motivation Church (AG) in Richmond, Virginia.

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LEADERSHIP | HOME

Weathering the Storm Keep your marriage strong, even when ministry is challenging By WARREN AND TIARA CURRY uring the summer of 2009, we relocated from Wisconsin to Ohio to plant the church we now pastor. We knew God had called us, but it was still one of the most difficult things we have ever navigated as a couple. There was the emotional strain of leaving family members and friends to move to a city where we did not know anyone. Then there was the financial pressure. ur income went from more than $100,000 to about $20,000. Suddenly, date nights consisted of

Summer 2022

sharing a fast-food meal because it was all we could afford. t one point, we even took on a newspaper route to supplement our income. Physically, we were exhausted from the move, the stress, and the struggle to stay a oat. Such challenges can test even the healthiest relationship. We trusted God to work it all out for our good and His glory, while also acknowledging our responsibility to strengthen our marriage lest we collapse under the weight of what we were experiencing. In the midst of that trying season, we refocused on the basics. Looking back, we realize the qualities

that have helped us weather the storms of life and ministry together are essential for any marriage — in good and bad times.

Don’t let the busyness of ministry keep you from carving out space for the God who called you and the partner He gave you.

Communication Communication is vital to the health of every relationship. During difficult times, it is especially important to talk about your thoughts, feelings, frustrations, desires and needs. That way, you will both know how best to support, encourage, and pray for each other. Mind reading is not a gift of the Spirit. If you want your spouse to hear what is going on in your head and heart, you have to be willing to open up. Talking about feelings is not always easy, but it is always important. Find a time, place, and method that feels comfortable for you. It may be an evening chat session after the kids are in bed or a handwritten letter. Be sure communication goes both ways. Listen intently and respectfully to what your spouse has to say as well.

Intimacy Intimacy — with Jesus and with your spouse — is vital to a healthy marriage. Maintaining consistent times of prayer, worship, and Bible study will help cultivate a vibrant spiritual environment in your home. Engage in these spiritual disciplines individually, as a couple, and as a family. You will be building a foundation that will stand up against the fiercest storms. Jesus said, “Everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock (Matthew : 5). Intimacy with your spouse goes beyond physical

touch (though that is certainly part of it). Discover what makes you feel closer to each other on a deep, heart level. We love taking long drives. We talk, laugh, sing, take in the scenery, stop off at farmers markets, pray, sit in silence, and dream. Early Saturday mornings are our go times. These drives have done wonders to refresh our souls. uch interaction keeps the ames of romance burning, even when the skies grow dark and the winds howl. Don t let the busyness of ministry keep you from carving out space for the God who called you and the partner He gave you.

Compromise Concessions are sometimes necessary, especially in times of crisis. When a marriage becomes too onesided or ministry always takes priority, the relationship suffers. In March 2014, we had just returned home from the hospital following the birth of our sixth child when we learned of the drowning death of a 9-month-old child in our neighborhood. Knowing we were pastors, our neighbors began reaching out to us for guidance. Given the unique circumstances, we agreed to allow ministry to intrude on our precious family time in that instance. Friends and family members stepped in to help at home so we could make this compromise work. On many other occasions, we have pulled back from ministry demands to focus on our home life. We believe this is crucial. Even Jesus withdrew from the crowds at times and encouraged His disciples to do the same (Mark :31; Luke :1 ). Understanding Seek to know and understand your spouse’s needs. roverbs :3 says, By wisdom a house is built, and through understanding it is established.”

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You can have a healthy and resilient marriage and a healthy and effective minist y Even when the storms come, you do not have to sac i ce one o the othe Quality time has always been essential for both of us. With a large family and growing church, our schedules fill up uickly. However, we understand time together is too important to neglect. So, we plan regular dates, occasional weekend getaways, and annual family vacations. Our time together doesn’t have to be expensive. The point is to strengthen bonds, make memories, and grow in understanding. Every few years, we also take a six-week sabbatical to focus solely on the health of our marriage and souls. We use this time to evaluate how things are between us, connect on a deeper level, and discuss what changes we need to make. Galatians : says, Carry each other s burdens. We have discovered burdens are indeed lighter when we carry them together. Understanding helps us do that. Continually check in on your marriage. Find out what heavy load your spouse is carrying so you can help shoulder it.

Love Love is not just a feeling. It is an action word. We need to make conscious decisions to show love to each other. Small actions can go a long way toward making your spouse feel valued and appreciated. One way to communicate love is through compliments and affirmation. n une pected handwritten note or card can help build your spouse s confidence and offer reassurance, especially after a tough week in ministry. nother way to e press affection is by surprising your spouse with a small, spontaneous gesture. Plan a midweek date. end her owers. ick up tickets to the concert he hoped to see. Do whatever it takes to

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let your spouse know you are always thinking about him or her. We have all heard tragic stories of marriages failing amid the challenges of ministry. However, this does not have to be your story. You can have a healthy and resilient marriage and a healthy and effective ministry. ven when the storms come, you do not have to sacrifice one for the other. A thriving marriage doesn’t happen on its own, though. It requires consistent investments of time, attention and affection. Ministry leaders recognize the importance of caring for others. But we sometimes forget to extend that same level of care to our marriages. This should not be. In good and bad times, your spouse is a blessing, partner and ally. cclesiastes : 1 says, Two are better than one, because they have a good return for their labor: If either of them falls down, one can help the other up. But pity anyone who falls and has no one to help them up. Also, if two lie down together, they will keep warm. But how can one keep warm alone? Though one may be overpowered, two can defend themselves. A cord of three strands is not quickly broken.” eep your marriage strong and firmly grounded on a foundation of love and faith. Then, when a storm arises, you will be better equipped to withstand it together.

WARREN AND TIARA CURRY are the founding pastors of Life Changers Church (AG) in Fairfield, Ohio, a suburb of Cincinnati.

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Billy Graham preaches to over 1 million people in Seoul, South Korea, in 1973.

At the Billy Graham Archive and Research Center, researchers and students can view film and video from hundreds of historic events as they study his Biblical message and ministry. Come be inspired and equipped for the work of the Gospel. Learn more about study, research, and training opportunities at BillyGrahamArchiveCenter.com or by calling 704-401-3200.

“Teach these truths to other trustworthy people who will be able to pass them on to others.”—2 Timothy 2:2, NLT

A M I N I S T R Y O F B I L LY G R A H A M E VA N G E L I S T I C A S S O C I AT I O N

LE ADE RSHIP | PR AC TICE

Alley-Oop Pastoral transition that works BY WALTER HARVEY

n my younger years, I was a decent basketball player. Dunking, passing, defending and making shots came easily for me. ne of my favorite offensive plays was the alley oop. A player throws the ball to a teammate near the basket. The second player jumps, catches the pass in midair, and dunks or lays the ball into the basket. As I got older, aches, pains and injuries led to the realization I would one day hang up my basketball sneakers.

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Similarly, I knew I would not lead my church forever. Eighteen years into my senior pastorate, at age 50, I began to pray and prepare. I did not want to stay too long, and I certainly didn’t want to leave too early. Both the alley-oop and pastoral succession require a keen sense of timing, trust and teamwork.

Timing Timing is everything in basketball. During an alley oop, both the pass and jump must happen at precisely the right moment. If any part of the play is out of sync, the handoff will fail. It s a good illustration of pastoral succession. I finally retired as senior pastor on unday,

All leaders, especially senior pastors, should plan for transition from thei ve y st day

Talk with your family about succession. Of all the people in the congregation, they will be most affected by your decisions. Carefully consider your finances together. AGFinancial offers guidance on retirement planning, saving and investing. Nearly three decades of personal stewardship and sacrifice to save for retirement in a 3(b) plan provided my family and me freedom to consider transition. adly, many pastors feel stuck and financially ill-prepared to leave their roles. Start building a sense of financial security today. ou won t always be in your current role.

My decision to retire had nothing to do with the pandemic or any other events of that year. It was based on a clearly discerned purpose and carefully planned succession. This allowed me to reposition into another, related ministry role on staff. It gave my successor a gradual transition into the lead role. And it provided the momentum and cohesiveness to keep our church ourishing, even during an unusual and difficult season. All leaders, especially senior pastors, should plan for transition from their very first day. No one will stay in the same ministry role forever. I recogni e churches have different processes and polities. Many use traditional pastoral search committees. Regardless, we are all in temporary places. Someone preceded us, and someone will succeed us. o the big uestion is this: How will you prepare for your next steps and set up your successor and church for continued wins? tart by prayerfully re ecting on your life and purpose, seeking God’s direction and timing. James 1:5 says, If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you.”

Trust Trust — both in God and your successor — is paramount during times of transition. I established trust with my successor long before our transitions occurred. In fact, I have known Marcus since he was a preteen, having served as his youth pastor at another church in our city. God reconnected our lives 10 years before the succession as Marcus and his young family became members of our church. They showed up around the same time I was having conversations with God about my own transition. Just as God has plans for you, He has plans for a successor to lead His people. While God was preparing Moses to pass the ball to Joshua, He was also preparing Joshua for his next season of leadership. odus 33:11 says, The LORD would speak to Moses face to face, as one speaks to a friend. Then Moses would return to the camp, but his young aide Joshua son of Nun did not leave the tent.” Your successor should demonstrate calling, competence, godly character, capacity to lead, and compatibility with the church staff and culture. However, that doesn’t mean he or she needs to be a carbon copy of you. Our church leadership valued me but recognized my successor’s individuality. Marcus also understood the importance of being himself. After we announced the succession plan,

March 15, 2020 — a decade after I started planning. My successor, Marcus Arrington, started his senior pastorate the following Sunday. Our state and city governments had just mandated C ID 1 shutdowns, so the first service Marcus led was online.

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a church member told Marcus he would have big shoes to fill. “I have my own shoes to wear, and Bishop Harvey will still need his shoes, Marcus confidently replied. Trust your successor, providing freedom, coaching and encouragement to walk a pathway that might look different from yours. In a relay race, there is a period of time in which two runners from the same team are in the handoff one simultaneously. This happens in some church transitions as well. If there is a season of overlap in which both of you are on the staff at the same time, look for ways to use your in uence to prepare the church and board to eliminate unfair comparisons and celebrate differences. Root for the success of the one who comes after you. In 1 amuel 1 : , ing aul did not oin the celebration when his successor, David, killed Goliath. Instead, aul was ealous of David s victories. Your successor will make unique contributions to his or her generation. If he or she defeats giants that stymied you, praise the Lord. Humbly and courageously ask God to raise up a successor who can do what you can’t. And pray for discernment to know when it’s time to step aside and let someone else lead the charge. In amuel 1:15 , David nearly died during a con ict with a fierce warrior who was wielding a new sword. David s men rescued him and swore he would no longer fight with them. They retired David from the battlefield because he did not do it himself.

me mentoring and talking with my successor. I then brought up the topic of succession to our church board for prayer and discussion. After a month of prayer, the board agreed on a plan and nominated my successor. The following year, the members of the church voted to approve the board’s recommendation.

A succession plan is a divine strategy for perpetual Kingdom victory.

Teamwork Church ministry is a team sport, and succession requires teamwork. We all have a role to play, from the senior pastor to the congregants. We face a common foe who knows the Church is better together. Satan is trying to break our trust, offset our timing, and interrupt our teamwork so we drop the leadership ball and suffer defeat. Our congregation’s formal process started with

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Several months later, the entire church, pastoral staff, and community witnessed and participated in a rare alley-oop as Marcus became the new senior pastor. This process helped create a natural culture of succession in every department of the church, which allows us to fill volunteer and paid staff roles smoothly. A succession plan is a divine strategy for perpetual Kingdom victory. It is also a great act of love that not only establishes the legacy of the current leadership but also sets up future leadership for success. The goal should always be a seamless transition that ensures continual ministry. When that happens, the entire church wins. Author and minister Myles Munroe once said, “The greatest challenge in leadership is not attaining it but releasing it. The ultimate measure of your success is what happens to the organization when you leave it.”

WALTER HARVEY is CEO of Prism Economic Development Corporation, president of the National Black Fellowship of the Assemblies of God, and a member of the AG Executive Presbytery. His new oo Alley-Oop, describes the successful pastoral transition he led at Embassy Center MKE (AG), where he continues to serve as an advisor.

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LEADERSHIP | ETHICS

Stop Playing Favorites How to uproot biases in your ministry By KAYLA PIERCE

t is alarmingly easy to play favorites in ministry. Every time we interact with people, there is an opportunity for bias to creep in. A bias is an inclination to favor or disfavor one person or group over another. Biases can reside in attitudes (resulting in pre udice) or in behaviors (resulting in discrimination). Not playing favorites is tricky because biases often arise subconsciously. Humans are bent toward bias. Our brains acquire and apply knowledge rapidly, performing up to 1,000 basic operations per second. In a complex world, we frequently use mental shortcuts. We pick up incorrect and overgeneralized assumptions about different social groups often from hearsay — and apply them to unique individuals. Such shortcuts become stereotypes. This is a moral and ethical problem. After all, the Bible teaches that showing favoritism

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displeases God. ames : says, If you show favoritism, you sin.” So, what can we do about biases in our lives and ministries?

Confront Personal Biases This is an uncomfortable topic. People often become defensive or dismissive at the first suggestion they have biases. However, we cannot address what we are unwilling to acknowledge. Christians aren’t immune from wrong attitudes. The apostle Peter walked with Jesus, received the baptism in the Holy Spirit, and helped launch the Early Church. Yet even this hero of the faith struggled with biases. aul wrote in Galatians :11, hen Cephas [Peter] came to Antioch, I opposed him to his face, because he stood condemned.”

Peter stopped eating with Gentiles when certain Jews were around. These discriminatory actions negatively in uenced others, including Barnabas (verse 13). Prejudice against Gentiles was likely rooted in Peter’s early socialization as a Jewish boy. Those attitudes led to discrimination, which Paul confronted. If Peter was susceptible to prejudice and discrimination, we shouldn’t claim to be above these problems either. Confronting your own bias can be embarrassing, especially when someone else brings it to your attention. But when it happens, the best response is humility and repentance. Make things right with those you hurt, and ask God to change your heart.

and re ect on how biases might be affecting your thinking. Be sure the Holy Spirit — not an unfair assumption — is leading the way.

Let Go of Stereotypes God sees people as individuals, not stereotypes. We must strive to do the same.

If Peter was susceptible to prejudice and discrimination, we shouldn’t claim to be above these problems either.

Grow in Awareness Bias can take a variety of forms, such as racism, sexism and ageism. Classism is another pervasive issue we cannot ignore. ames :1 calls out those who favor the wealthy over the poor: My brothers and sisters, believers in our glorious Lord Jesus Christ must not show favoritism. Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in filthy old clothes also comes in. If you show special attention to the man wearing fine clothes and say, “Here’s a good seat for you,” but say to the poor man, “You stand there” or “Sit on the oor by my feet, have you not discriminated among yourselves and become judges with evil thoughts? This kind of bias can happen in more subtle ways as well. For example, are wealthier church members the first ones you call when you need someone to lead a team? Are you more likely to recruit working class congregants for less appealing volunteer duties, like cleaning up after an event? In large and small decisions, take time to pray

Stereotypes are antithetical to the gospel message. In fact, Paul said, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3: ). That doesn’t mean biases are easy to overcome, however. Dismantling stereotypes can be a life long endeavor re uiring continual re ection and prayer. One of the best ways to remedy stereotypes is to tackle them head-on. For example, consider some common stereotypes about people of different generations (teens, young adults, senior adults, etc.). Then think of individuals who do not fit these stereotypes, whether friends or in uential figures. It might be helpful to make a list of stereotypedefying people or even clip articles from newspapers and magazines. To counter the stereotype of self-absorbed youth, for instance, watch for young people performing acts of kindness or heroism. This exercise will help you adjust your own attitudes and give you positive examples to point to when challenging someone else’s assumptions.

Embrace Diversity When everyone in your social circle is just like you, your biases will likely go unchecked. Increase your

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exposure to people with diverse backgrounds and perspectives. Be intentional about getting to know all kinds of people. Listen to their experiences, and imagine what life is like for them. In psychology, this strategy is called perspective-taking, and it has been shown to reduce biases. Embracing diversity is essential to fulfilling the Great Commission. We have a calling to venture beyond the comfortably familiar and make disciples from among all peoples. John 4 relates how Jesus went out of His way to minister to a Samaritan. Not only was she a woman, but she also belonged to a highly stigmatized group. That exchange led to many converts among the Samaritans (verse 3 ).

revealed that mothers often earn less than women without children. By contrast, fathers receive more pay than other men. In other words, there is a double standard when it comes to parenthood and compensation, even when the work is exactly the same. Do these patterns hold for your church? Put them to the test and see. Hiring is another area in which biases can abound. When you need to expand your team, resist the urge to filter by marital status. If you find yourself applying filters, consider what biases you need to confront. Do you assume a single person will be less expensive to employ than a married person Do you e pect a single person to be lacking in some regard? The apostle Paul was single. Yet church leaders sometimes make unfair assumptions about single ministers. Don t let bias rob you of the opportunity to hire an amazing world changer. omans 1 : says, Be transformed by the renewing of your mind.” With discipline and reliance on the Holy Spirit, we can uproot bias, stop playing favorites, and lead more effective and inclusive ministries.

When it comes to issues like salaries and ene ts the scales often tip more favorably for some than others.

Act Justly Evaluate your hiring and compensation practices. roverbs :1 says, False weights and unequal measures — the LORD detests double standards of every kind ( LT). When it comes to issues like salaries and benefits, however, the scales often tip more favorably for some than others. Do the women on your ministry team receive less pay than their male colleagues? If so, the insidious effects of gender bias may have crept into your hiring practices or performance evaluations. Family situations can also lead to unfair treatment. Research by Shelley Correll and colleagues published in the American Journal of Sociology

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KAYLA PIERCE, Ph.D., is a social psychologist, ministry research consultant, and former children’s pastor.

LEADERSHIP | INSIGHTS The Bible I love is being neglected, just when it seems our nation needs it most. As I pored over these statistics, I kept asking myself, Is there anything e can do to turn things around

Bible Engagement in America What every church leader should know — and do

By JOHN FARQUHAR PLAKE

got the news on alentine s Day , and it broke my heart. American Bible Society’s annual State of the ible results were in, reporting on the Scripture engagement of U.S. adults. After positive results in 2021, we hoped for more good news this year. But as my colleagues and I charted the new data, it looked like cripture engagement had fallen off a cliff. In one year, 15 million mericans had left the ranks of the “Scripture Engaged.” On the other side of the chart, the Bible Disengaged people with little or no interaction with Scripture — grew by 45 million.

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Declining Usage One of the simplest measures in the survey is Bible use — reading the Bible or listening to it, apart from church services. e define a Bible user as one who uses the Bible at least three times per year. Over the past decade, tate o the ible has consistently found that about half of Americans were Bible users. In 2021, an estimated 128 million Americans had reached for the Bible at least three times in the previous year. Bible use fell 10 percentage points in the most recent poll, however. Now only 4 in 10 Americans (3 ) ualify as Bible users the lowest figure we have ever documented.

You might assume everyone in your church is a daily Bible user, but our research through the years has shown 3 to 5 of churchgoers rarely read cripture (or listen to it) outside of a church service. significant number of these people say they don’t use the Bible because they don’t know where to start. This highlights a call to action for any minister of the gospel: Create on ramps to the criptures. Family Concerns Besides these decreases in Bible engagement, the tate o the ible statistics tell an alarming story about families. In the January 2020 survey, just before the pandemic upended life in the U.S., adults with children in the home had much higher Scripture engagement scores than those without children. Men were nearly three times more likely to be Scripture engaged if they had children in the home. However, that changed during the pandemic. The Scripture engagement of men with children in the home dropped to the same low level as those of men without children. Mothers fared even worse, as the share of Scripture-engaged women with children (15 ) fell significantly below that of Scripture-engaged women without children in the home ( ). I suspect we’re seeing a disruption of the patterns of family life, brought on by C ID. chooling changed. Work changed. Relationships changed. Childcare changed. Things got chaotic, especially for families. cripture engagement became more difficult for

families that previously had regular times of Bible reading together, as well as for adults who structured their family schedules to allow for times of personal Bible reading. Finding Answers Beyond what was happening with parents, we wanted to tease out why Scripture engagement was falling in America, so we took a closer look at the specific survey uestions we use to measure cripture engagement. In addition to questions about Bible use and beliefs about the Bible, we ask six questions about the spiritual impact of the Bible. The first three uestions relate to how the Bible affects a reader s sense of connectedness with God. The other three questions have to do with community and the Bible’s in uence on feelings and behaviors toward others. For example, we asked people whether spending time in Scripture leads to increased generosity with time, energy, or financial resources, and whether it results in more loving behavior toward others. We discovered the three items about living out a biblical faith in relationship to others were driving most of the downturn in Scripture engagement among Bible users. In fact, the decline in outcomes related to community was more than six times greater than those related to intimacy with God. Apparently, the big problem was not that people thought less of the Bible, but that it was having less impact on the ways they lived out their faith in community. Combined with the slump in Bible

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use, this proved disastrous for our Scripture engagement numbers.

It has been a rough couple of years. While we know Scripture can support and encourage us in hard times, it is also easy to become distracted amid life’s struggles — and we’ve had plenty of those. Being generous with resources is difficult when you’re struggling to pay rent. It isn’t easy expressing love for others when people are picking fights with you on social media. And engaging in a community of faith is challenging when church is only convening online. The pandemic disrupted life in many ways, and it may take some time to create new structures, schedules and habits. Even as people learn to live with C ID, they are still coping with its legacy. Many are feeling depleted — physically, emotionally and spiritually. The Church’s Challenge Church life has also faced major disruptions. Most churches had to shut down in the early weeks of the pandemic, and there have been lasting effects on the way we worship. Some churches have maintained online services alongside in-person gatherings. Although worshipping online is convenient, it decreases opportunities for meaningful in-person connections. Remote church is necessary for some, but it is far from ideal for most.

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Have you ever noticed how much of the New Testament is plural? For instance, Ephesians : 5 says, e are all members of one body. nd Hebrews 1 : 5 says, Let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another and all the more as you see the Day approaching.” Americans often think of faith as personal — and it is — but Scripture also makes it clear we are in this together. We support and encourage one another as we live out our faith in ways that distinguish us from the surrounding culture. Love and generosity are basic elements of Christianity we experience and express in community. It is not surprising, then, that people reported less satisfaction in these areas during a time when fewer people were attending services. As spiritual growth declines, Bible use declines — and vice versa. Christians need to get into the Word and then live it out in community. Our analysis suggests a game plan for ministry going forward. First, help people start or resume interacting with the Bible. Then keep issuing the call to live in love and generosity and a thorough engagement with the Spirit. Never has there been a greater need to hear God’s voice as we walk through a world that seems increasingly hopeless, stressed out, and fragmented. The Bible energizes us to live out a vibrant and compelling faith as a prophetic alternative to the current culture. As we engage with God’s Word, we are transformed, and this transformation impacts all those around us.

JOHN FARQUHAR PLAKE, Ph.D., is director of ministry intelligence for American Bible Society.

CMY

L E A D E R S H I P | H I S T O RY

The Woman Who Shaped AG Missions Alice Luce’s indigenous church missiology By DARRIN J. RODGERS

or more than a century, a central aspect of ssemblies of God ( G) missions has been a commitment to planting indigenous churches and training local leaders. lice valine Luce (1 3 1 55), an nglican turned-Pentecostal missionary, led the AG to adopt this indigenous church principle as its official missions strategy in 1921. AG missionary Melvin Hodges and others later popularized the missional approach, but Luce’s pioneering work laid the foundation. It is no exaggeration to say Luce played a pivotal role in the Fellowship’s global growth.

Life Born in ngland, Luce was the oldest of 13 children. She accepted Christ as Savior at age 10 and felt drawn to Christian ministry as a youth.

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Her father, a vicar of an evangelical Anglican parish, taught Luce biblical Hebrew and Greek, cultivated her spiritual and intellectual development, and prepared her for a lifetime of teaching. Luce attended Cheltenham Ladies’ College and later studied theology and nursing. Keswick Convention helped shape the theology of Luce and a number of other early AG leaders. The annual interdenominational gathering of evangelicals in England promoted practical biblical teaching and emphasized the Holy Spirit’s sanctifying and empowering work. In 1 , the Church Missionary ociety (CM ) appointed Luce to serve as a missionary in India. There, Luce taught in a Christian high school and evangelized women in harems. During her ministry in India, Luce heard about the emergence of the Pentecostal movement.

Hoping to learn more, she visited two Indian women who had received the baptism in the Holy Spirit. Luce became convinced their experience was biblical, and she received the baptism in the Holy Spirit around 1910. Minnie Abrams, a Baptist missionary to India, was also baptized in the Holy Spirit and become an early Pentecostal missiologist. Abrams and Luce became close friends. While on vacation together in 1912, both women contracted malaria. Abrams died later that year. Luce survived but returned to England to recuperate. In 1 13, CM sent Luce to do secretarial work in Canada, which she could perform while still battling bouts of malaria. While there, Luce sensed God directing her to work among the refugees from the Mexican Revolution living along the U.S. southern border. After resigning from the CMS on medical grounds, Luce moved to Texas in 1914. There she became acquainted with pioneer AG missionaries Henry C. Ball, Sunshine Marshall, Mack M. Pinson, and Lloyd Baker, who were already ministering to Mexican refugees. The newly formed Assemblies of God matched Luce’s theology, Pentecostal experience, and passion for missions. In 1915, she transferred her ordination to the AG. Luce and Marshall spent two years in Mexico but had to return to the United States because of the Mexican Revolution. Luce then moved to Los Angeles, where she began evangelizing the Latino community. Realizing building strong, lasting Latino churches would require training Latino believers for the ministry, Luce founded an Diego s Berean Bible Institute in 1926. She served there until her

Luce wrote that the apostle Paul prescribed an indigenous church model — with churches that were self-supporting, self-propagating, and self-governing.

death in 1955. The school later became Latin American Bible Institute and relocated to La Puente, California.

Legacy According to historian Gary McGee, Luce made a significant impact on the AG in three ways. First, she developed a Bible institute model that trained young people to minister to their own people. econd, Luce was an in uential writer. he wrote Spanish- and English-language theological books and created the curriculum for her school. Luce’s writings were used in other Bible institutes and were widely read. Finally, McGee pointed to Luce’s missions strategy. Luce articulated her missiology in a series of three articles, titled “Paul’s Missionary Methods.” This series appeared in the Pentecostal Evangel during January and February 1921. In these articles, Luce wrote that the apostle Paul prescribed an indigenous church model — with churches that were self-supporting, selfpropagating, and self-governing. Importantly, this indigenous church principle differed from the philosophy of most mainline Christian missions agencies, which had paternalistic practices and equated westernization with Christianization. According to Luce, Paul preached Christ, not culture. The Pentecostal Evangel editor commended Luce as “an experienced missionary” who wrote the articles “with the express purpose of helping our Pentecostal missionaries to get a clear vision of Paul’s methods of evangelization.” The editor also affirmed the centrality of missions in the young entecostal movement: The entecostal people are peculiarly missionary, and the growth of the Pentecostal movement is due largely to this missionary spirit.”

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Luce s articles represented the first e position of indigenous church principles in the Pentecostal Evangel. Drawing on nglican missionary oland llen s issionar ethods t aul s or urs (1 1 ), Luce added a Pentecostal view of New Testament evangelism, arguing the power and demonstration of the Holy Spirit should accompany apostolic methods. “When we go forth to preach the Full Gospel, are we going to expect an experience like that of the denominational missionaries,” Luce asked readers, “or shall we look for the signs to follow?” Luce emphasized the importance of humility in missions work. The picture of New Testament ministry, she wrote, is found in the servanthood of Christ, rather than in methods that prioritized education and building institutions following Western models. Luce called on missionaries “in ever-increasing humility to depend absolutely on the guidance of the Holy Spirit.” Suggesting the unconverted can detect whether a missionary has a sense of cultural or racial superiority, Luce insisted paternalism by missionaries impedes the furtherance of the gospel. She encouraged missionaries to instill in young ministers a deep spirituality and sense of God’s call, and to turn over churches to leaders based on their spiritual maturity rather than their mastery of Western methods. ignificantly, Luce warned against con ating Christianity with a particular culture or nation. When India rejected British colonial rule, Luce noted, many Indians rejected Christianity because they viewed it as “a white man’s religion.” Luce stressed the “universality” of the Christian

message, and the necessity to “train native workers to evangelize their own countries, for they are the only ones who will ever accomplish it, and they have many advantages over the foreigner.” In the preface to Luce’s 1921 Pentecostal Evangel articles, the editor said indigenous church principles were applicable not just overseas, but also “to every town and community and district in the homeland.” In September 1921, the General Council adopted a statement on its commitment to “New Testament Methods,” based on Luce’s articles supporting indigenous church principles published earlier that year. Luce’s perspective on missions helped shape the thinking of key AG missions leaders, including Henry C. Ball, alph D. illiams, Melvin D. Hodges, and oel Perkin. Today, Luce’s legacy continues in AG missiology and Latino Pentecostalism. The Assemblies of God, which still embraces the indigenous church principle, is one of the largest families of churches in the Christian tradition, with nearly 70 million adherents in self-governing, indigenous national fellowships around the world. In the U.S., nearly a quarter of AG adherents are Latino. Through her service and scholarship, Luce contributed immeasurably to the ongoing work of making disciples of all nations.

The picture of New Testament ministry, Luce wrote, is found in the servanthood of Christ, rather than in methods that prioritized education and building institutions following Western models.

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DARRIN J. RODGERS, J.D., is director of the Flower Pentecostal Heritage Center at the Assemblies of God national office in Springfield, Missouri.

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The Pastorals for Pentecostals By GEORGE P. WOOD

he relationship between charisma and institution is an evergreen issue in ministry. First Corinthians 1 1 emphasi es charisma, pointing to the unity, diversity, and universality of spiritual gifts in a local congregation. The pastoral epistles (1 and Timothy and Titus) emphasi e institution, outlining the character and competencies necessary for congregational leaders. These emphases can seem competitive. The more you have of one, the less you have of the other. Some early Pentecostals felt this way, eschewing formal creeds and institutional structures altogether. Common sense — not to mention canonical sense — suggests otherwise. Charisma and institution are complementary. The more you have one, the more you need the other. The New Testament includes both 1 Corinthians and the pastoral epistles, after all. In A Pentecostal Commentary on the Pastoral Epistles, British Assemblies of God scholars William K. Kay and John R.L. Moxon provide a verseby-verse exposition of 1 and 2 Timothy and Titus. They write with the needs of Pentecostal ministers in mind, where the word ministers is “broadly conceived” to include people with Bible-teaching responsibilities.

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Alongside this ministerial focus is a “historical orientation.” The authors look for “the meanings of verses within the text itself and then within the broader context of the church and the life of Paul.” Some critical scholars argue that Paul did not write the pastoral epistles. They offer three reasons: (1) The Greek style and vocabulary of the pastorals is different from aul s other letters. ( ) The letters theological emphases and church life” suggest a date well after Paul’s death in the s. (3) inally, there is locatthe difficulty of locat ing the events alluded to within the framework of Acts.” Kay and Moxon resolve problems (1) and ( ) with reference to the missional pastocontext of the pasto ral epistles. They argue that the letters evince “a clear second-generation, orientafuture-facing orienta tion and a decision to use new, more specifically lanHellenistic religious lan guage” to reach a “young, often mixed-race and metropolitan group” represented by Timothy himself. egarding problem (3), pastothey argue that the pasto ral epistles were written after the events described in Acts 28. This assumes a second Roman imprisonment of Paul under Nero. ome strands of church tradition confirm this reading. Three themes from this commentary stood out to me particularly. First, the danger of heterodoxy. Paul tells Timothy, “command certain people not to teach false doctrines any longer (1 Timothy 1:3). alse doctrines “promote controversial speculations rather

than advancing God’s work — which is by faith” (verse ). alse teachers have a pecuniary motive: “the love of money [which] is a root of all kinds of evil ( :1 ). It is difficult to read these warnings without thinking of the prosperity gospel. Second, the necessity of moral leadership. First Timothy 3 and Titus 1 outline the re uirements for church leaders. Those chapters prioritize the character qualities necessary for individuals who lead the church as elders, deacons or overseers. Those ualities stand in sharp contrast to the financial motive of false teachers. The moral failures of high profile ministers in recent years illustrates the Church’s ongoing need for ethical leaders. Third, the hurch s social res onsibilities. Good news produces good works. Paul writes Titus, “I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good (Titus 3: ). This good is social, not ust personal. irst Timothy 5:1 1 shows how the Early Church instituted a relief

program for widows, one of the ancient world’s most at-need populations. Today, many opponents of Christianity don’t care whether Christianity is true. They want to know that it is good. The pastoral epistles place good works in the center of a congregation’s ministry. A Pentecostal Commentary on the Pastoral Epistles is the second installment in the Pentecostal Old and New Testament Commentaries series edited by merican G scholars David C. Hymes ( T) and Christopher L. Carter ( T). The first is ustralian AG scholar Jon K. Newton’s commentary on Revelation. Keep an eye out for forthcoming titles in this series! I close with this recommendation of Kay and Mo on s commentary: It is well written and suitable for use by a broad audience — a good example of how scholarship can serve the Church. Book Reviewed William K. Kay and John R.L. Moxon, A Pentecostal Commentary on the Pastoral Epistles (Eugene, OR: Wipf & Stock, 2022).

book reviews visit influencemagazine.com/reviews

More than a magazine

Summer 2022

Pneumatology’s Biblical Foundations By GEORGE P. WOOD

hat does the Bible teach about the Holy Spirit? The Spirit throughout the Canon answers that question by surveying pertinent biblical passages from Genesis to Revelation. These passages refer to the Spirit using either the Hebrew word ruach or the Greek word pneuma. They lay the biblical foundation of an authentically Pentecostal doctrine of the Holy Spirit. Chapters in this book originally appeared in the pages of Pneuma: The Journal of the Society for Pentecostal Studies. Their authors are an international team of Bible scholars and theologians. All are “members of global pentecostal traditions, [who] recognize the divine Personhood of the Spirit.” Consistent with classical Pentecostalism, they emphasize “the theme of empowerment, whether for life, worship, or ministry for God.” These two points offer a useful reminder that Pentecostals agree with the broader Christian tradition on fundamental doctrines, such as the Trinity, even as they emphasize themes that the tradition has downplayed, such as empowerment for prophetic ministry. Consequently, in its relationship with other Christian traditions, Pentecostal theology always moves between affirmation and critique. It is impossible in a short review to adequately summarize the contents of a multiauthor book. However, in the book’s concluding chapter, Nimi Wariboko points to five themes that run throughout its chapters. They describe both the work of the Holy Spirit as well as the Pentecostal spirituality which results from that work. The five themes are creativity, empowerment, mindset, common good, and presence of God. Pentecostals can interpret the Spirit’s work

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narrowly in terms of the Church’s evangelistic mission. Empowerment for that mission is undoubtedly a key element of the Spirit’s work, as well as of authentic Pentecostal spirituality. As Acts 1:8 puts it, “you will receive power when the Holy Spirit comes on you; and you will be my witnesses.” However, the themes Wariboko identifies remind us that the Spirit’s work must be interpreted broadly, too. The Spirit who breathed life into creation is involved in every aspect of believers’ lives. Having been “conformed to the image of [God’s] Son” (Romans 8:29), Spirit-filled people contribute to the positive transformation of the broader community. The Spirit throughout the Canon is an academic work, but it should be read by a broader audience, especially Pentecostal ministers. Its chapters are short and clearly written. The book is a helpful resource for all who preach or teach about the work of the Holy Spirit. As a publisher, Brill often prices its books out of the market for the average reader. The authors of this volume have declined payment for their work to keep the book’s price low. Their scholarly labors, combined with this generous spirit, is truly a gift to the Church. Book Reviewed Craig S. Keener and L. William Oliverio Jr., eds., The Spirit throughout the Canon: Pentecostal Pneumatology (Leiden and Boston: Brill, 2022).

GEORGE P. WOOD is executive editor of Influence magazine.

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Seven questions to ask during sermon preparation

Summer 2022

By MATTHEW D. KIM and PAUL A. HOFFMAN

Since the first prime-time television airing in 1965, the presidential State of the Union address has become a widely viewed spectacle of politicking, handshaking, cheering, and clapping, along with some booing and harrumphing. There are moments of unity and signs of animus. Particularly striking is the divided congressional chamber. Traditionally, Republican attendees sit on one side and Democrats on the other. Church increasingly feels this way. As pastors look out over their congregations, many observe a divided sanctuary — parishioners separated, metaphorically and spatially, by politics, race, ethnicity, and socioeconomic status, among other things. This breaks God’s heart and tarnishes the Church’s witness to the world.

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How can you preach sermons that dismantle divides and foster reconciliation and unity? Start by asking yourself seven preparatory questions before you enter the pulpit.

1. The Theological Question

The theological question is this: What does the Bible say about reconciliation? Reconciliation is at the heart of the gospel and indeed the entire Bible. Thus, exhorting people to reconcile with God and one another is fundamental to biblical preaching. The 66 books of the Bible comprise one reconciling narrative. It is helpful to think of it as five movements: Creator, first creation, alienation, reconciliation, and final creation. Genesis 1 introduces the Creator God in the opening two verses: In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. God the Father, God the Son, and God the Holy Spirit have eternally enjoyed perfect and harmonious communion. The triune God spoke the world into being — and it was good. In fact, Genesis 1 declares the created order “good” seven times. The world was perfect, pure and harmonious. But it did not remain in that state. In Genesis 3, Adam and Eve rebelled against God’s command, introducing dysfunction into their relationships with God and each other. And by Genesis 4, the resulting anger, con ict and violence yielded tragic results: “Cain attacked his brother Abel and killed him” (verse 8). God’s creation and His image bearers were marred. Sin is at the root of all that plagues us today: pride, rebellion, dysfunction, division, injustice, cruelty and violence. Thankfully, the story doesn’t end there. God initiated a mission to reclaim, reconcile and make everything new. In Genesis 12:3, He made a promise to braham that ultimately found fulfillment

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in the incarnation, life, death and resurrection of Jesus. According to Colossians 1:19–20, God “was pleased to have all his fullness dwell in [Christ], and through him to reconcile to himself all things … by making peace through his blood, shed on the cross.” God also seeks to reconcile people with one another. Jesus demonstrated this by destroying “the dividing wall of hostility” between Jews and Gentiles (Ephesians 2:14). As the apostle Paul explained, God’s purpose was “to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility” (verses 15–16). That brings us to the last movement: the final creation. The redemptive narrative will conclude with Eden restored and the new heaven coming down to the new earth. Reconciliation will be complete, and ourishing will endure forever. In the meantime, the Church’s mission to lead people to a right relationship with God (vertical reconciliation) is also a mission to address human division and hostility (horizontal reconciliation). mong the acts of the esh in Galatians 5, aul lists hatred, discord, ealousy, fits of rage, selfish ambition, dissensions, factions and envy” (verses 20–21). “But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control” (verses 22–23). First John 4:20 says, “Whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen.” Before you preach, ask yourself what the text has to say about both vertical and horizontal reconciliation.

2. The Contextual Question

Of course, bringing people together is seldom as easy as coming up with four points and a catchy title. Human con ict is thorny and comple . That brings us to the contextual question: What is behind our s e ifi ivi es

Bringing people together is seldom as easy as coming up with four points and a catchy title.

Everyone comes to church with a past. While the past may not immediately impact the present, it lingers in minds, hearts and experiences. For this reason, we need to consider how our own stories, the backgrounds of our congregants, and the histories of our churches and communities might promote or hinder unity. perience shapes us individually and collectively. It affects our self-image and our perceptions of others. Before you preach, re ect on how the past might have contributed to current divisions in the congregation. What fractures have occurred? Which theological, ministerial, or sociocultural issues have been most polarizing for your church? Did they lead to rifts and even splits? Remember, though, that history is perspectival. The story often changes depending on who is telling it, especially when it comes to con ict. This is why it is important to hear more than one perspective. Before you preach to congregants, listen to them. Hear their histories, hurts and hearts. Then, when you step into the pulpit, you’ll be better equipped to contextualize the biblical story of reconciliation and build bridges of unity across points of separation. This doesn’t mean you should entertain gossip, endure false teaching, or humor troublemakers. Many of the divides in our society, and in our churches, arise from pride. Read the comments on a controversial social media post, and you’ll likely see more arrogance and rancor than humility and goodwill. People want to be right, and they’re often willing to grab pitchforks and go to war over it.

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What quarrels, idols, and pride issues are hindering your church from fulfilling its Kingdom purpose?

The church world is no exception. Christians can become so entrenched in their ways that they make idols of traditions and opinions having little to do with Scripture. From arguments about music to disagreements over politics, frivolous disputes in the body of Christ detract from the mission of making disciples. This is not a new challenge. In his first letter to the Corinthi-ans, Paul felt the need to plead for an end to division: I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought. My brothers and sisters, some from Chloe’s household have informed me that there are quarrels among you (1 Corinthians 1:10–11). hat was the con ict in the Corinthian church aul went on to explain, “One of you says, ‘I follow Paul’; another, ‘I fol-low Apollos’; another, ‘I follow Cephas’; still another, ‘I follow Christ’” (verse 12). Divisions. Factions. Cliques. Arguments. A need to be right, even at the expense of advancing the gospel. The Corinthians were debating which minister to follow, rather than making followers of Christ. Instead of pursuing the “complete unity” for which Jesus had prayed (John 17:23), church members indulged selfish interests. s a result, they were losing focus on their reason for being. Perhaps you can relate to Paul’s frustration as he challenged the Corinthians: Is Christ divided as aul crucified for you ere you baptized in the name of Paul? I thank God that I did not baptize any of you except Crispus and Gaius, so no one can say that you were baptized in my name. (Yes, I also baptized the household of Stephanas; beyond that, I don’t remember if I baptized anyone else.) For Christ did not send me to baptize, but to preach the gospel — not with wisdom and eloquence, lest the cross of Christ be emptied of its power (1 Corinthians 1:13–17).

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Paul called out these quarrels for what they were. “You are still worldly,” he wrote. “For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere humans? For when one says, ‘I follow Paul,’ and another, ‘I follow Apollos,’ are you not mere human beings?” (1 Corinthians 3:3–4). In other words, Christians at Corinth were struggling with some of the same relational dysfunction as nonbelievers. Sound familiar? Yet Paul reminded the Corinthians of their sober responsibility as members of Christ’s church: “Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst? If anyone destroys God’s temple, God will destroy that person; for God’s temple is sacred, and you together are that temple” (1 Corinthians 3:16–17). What quarrels, idols, and pride issues are hindering your church from fulfilling its ingdom purpose? What is the history and context of those problems? Where there are disagreements, acknowledge them, talk about them, and pray about them. Then release them to the Lord as a church family so you can focus on what matters most: knowing and sharing esus Christ and him crucified (1 Corinthians 2:2).

3. The Personal Question

Ministers are not immune from sinful attitudes, words and actions that contribute to division. Because we live in a fallen world, the gospel itself sometimes causes offense (Matthew 13:5 ; 15:12; Mark 6:3; Galatians 5:11). But that doesn’t give us permission to be needlessly offensive. Scripture reminds us to speak the truth in love (Ephesians 4:15). This is why preachers need to give careful consideration to the personal question: What is the condition of my heart? We all have personal blind spots (Psalm 19:12). However, God wants to mature and transform us into the image of Christ (2 Corinthians 3:18). Psalm 51, one of the greatest penitential prayers

in all of Scripture, provides a helpful model for renewal. The Psalmist began by acknowledging God’s majestic character — His mercy, love and compassion (verses 1–6). At the same time, the Psalmist recognized his own sinfulness and need for God’s help and forgiveness (verses 7–15). He prayed, “Blot out all my iniquity. Create in me a pure heart, O God, and renew a steadfast spirit within me” (verses 9–10). As you seek unity in your church, ask God to reveal sin in your life that may be causing relational fractures. The Holy Spirit may highlight areas that need attention in a number of ways, including through devotional time or through the guidance of a mentor or Christian counselor. Correction might even come from an offended person who shines a spotlight on discordant behavior. A thoughtless joke during a sermon or a hostile comment on social media can get in the way of building community and communicating the gospel. Stay humble, examine your heart, welcome feedback, and seek forgiveness from God and others when you err. Paul encouraged self-scrutiny and invited others to consider his life and example: “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you — unless, of course, you fail the test? And I trust that you will discover that we have not failed the test” (2 Corinthians 13:5–6). A few verses later, Paul wrote, “Strive for full restoration, encourage one another, be of one mind, live in peace. And the God of love and peace will be with you” (2 Corinthians 13:11). If we hope to cultivate an atmosphere of peace and unity, we must remain worshipful, repentant, and loving. In the closing lines of Psalm 51, the Psalmist seems to look out across the nation as a whole, asking God to “prosper Zion” and “delight in the sacrifices of the righteous (verses 1 1 ). The final petition of the salmist is about life giving communities and accountable relationships.

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It comes from a leader who has taken the time to make sure his heart is right before God and others.

4. The Positional Question

We are heralds, not heart-changers. God is the One who restores relationships and heals brokenness. Paul wrote, “My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power, so that your faith might not rest on human wisdom, but on God’s power” (1 Corinthians 2:4–5). The preacher’s job is delivering God’s Word in the power of the Holy Spirit, rather than obsessing over or contriving the congregation’s response. We need to keep this in view as we ask the positional question: For what outcome am I responsible? Today’s American Church is often preoccupied with measurable outcomes, such as attendance, baptisms, altar responses, and giving. There is nothing wrong with a desire for church growth. But instead of focusing on attracting more people, generating more excitement, raising more money, or even fi ing more relational problems, perhaps it’s time for preachers to seek more of the Holy Spirit and trust God with the outcomes. When it comes to preaching, we must rely on the Holy Spirit. The Spirit who inspired all Scripture (2 Timothy 3:16) and anointed Christ to preach good news (Luke 4:18) empowers us to testify of His truth (Acts 1:8). The Spirit is the one who brings conviction of sin (John 16:8; 1 Thessalonians 1:5). Nevertheless, people have free will and may respond positively (Acts 2:37–41) or negatively (Acts 7:54–58) to the Holy Spirit.

So, what is your responsibility? As Paul told Timothy, “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15). This is your calling and the outcome for which you will be accountable. You cannot dictate how someone will respond to your preaching. You can, however, submit to the Holy Spirit in all things, including in your interactions with others. After all, “the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful” (2 Timothy 2:24). A servant’s posture and a shepherd’s heart will go a long way toward demonstrating the truth of what you preach.

5. The Methodological Question

When dealing with division, leaders often focus on differences. There is a better way. You don’t have to work out every area of disagreement. Instead, ask this question: How can we ove for ar base on share o it ents Rather than hammering parishioners over their differences, remind them often they are united in Christ. Talk in your sermons about shared doctrines and commitments. Start with the basics. Jesus imparted two great commandments in Matthew 22:36–40 and Mark 12:30–31, telling His followers to love God completely and love their neighbors as themselves. These are not independent principles. They are simultaneous, overlapping mandates of Christ followers. As 1 John 4:21 points out, “Anyone who loves God must also love their brother and sister.” God did not call us to love division. He called us

It is easy for people to obsess over points of disagreement. But biblical preaching reorients Christ followers toward their shared mission. 52

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to love one another. When we agree on that truth, our differences should not keep us from coming together to advance the ingdom. Similarly, the Great Commission in Matthew 28:18–20 articulates Jesus’ commands for His disciples to go, teach and baptize. This entails leaving our places of comfort, declaring the gospel of reconciliation, and bringing former outsiders into the family of God. In today’s fractured and contentious culture, it is easy for people to obsess over points of disagreement. But biblical preaching reorients Christ followers toward their shared mission.

6. The Practical Question

With everyone on the same page about the fundamentals, the sixth question remains: What practical steps can I take to lead the church toward reconciliation? It begins with understanding biases and letting people speak their minds. In The Leader’s Guide to Unconscious Bias, the authors observe, “To be human is to have bias.” We all struggle with conscious and unconscious bias. Both contribute to unhealthy interpersonal interactions with our congregants and leaders. We naturally gravitate toward people who are like us — in terms of race, ethnicity, socioeconomic status, beliefs, interests, political persuasion, and more. ocial scientists call this tendency affinity bias. Such behavior can be problematic, especially for church leaders. If everyone in your orbit is just like you, it will limit your ministry effectiveness. Is your friends group racially and ethnically diverse or homogeneous? Do you interact with Christian leaders from other denominations, or do you view them suspiciously? Do you respond graciously to those who disagree with you, or do you vilify them? Do you listen as much as you speak, or do you talk over people to get your point across? Ask the Holy Spirit to help you root out biases and

see people as He sees them: individuals God loves and Jesus came to save (John 3:16). Further, be willing to facilitate hard conversations. Many church leaders are hesitant to allow public disagreement among congregants. Understandably, we like the predictability of controlled environments. Open forums are risky. However, there are appropriate settings for Christians to talk through their differences. amples include small groups, leadership meetings, or church town halls. Making space for church members to discuss areas of disagreement requires prayer and careful planning. Establish ground rules for such sessions at the beginning. Speaking the truth in love is not a license to slander another person. Humility, kindness, gentleness and charity are essential. Emphasize there is no place for hateful rhetoric or defamation of character. Call out sinful speech and behavior — including racism, xenophobia, sexism, ageism, and pride — and encourage repentance. As you stand up for righteousness and justice, church members will learn to do the same.

7. The Categorical Question

Finally, we arrive at the categorical question: What ible the es an te ts a ress our ivision The Bible has a lot to say about the sins that divide us and God’s desire for unity in the Church. Weave these texts into your sermons. Highlight biblical themes of alienation, sin, atonement and reconciliation, and talk about how they apply to divisions in your congregation, community and culture. Don’t be afraid to preach on sensitive topics. However, you might first want to seek input from pastoral colleagues or trusted ministry partners who have navigated these issues. While all Scripture is God-breathed and useful, some passages are more applicable to a given topic than others. Using the example of classism, you might exegete 1 Samuel 16:7, Nehemiah 5,

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Preaching to a divided congregation and calling people to unity is part of the ministry of reconciliation. Matthew 6:1–4, or James 2:1–17. Prayerfully consider which text aligns most closely with your situation, and then dig in.

Ministry of Reconciliation

Some Christians might wonder whether reconciliation is even necessary. Why can’t we just choose to go our separate ways without conversing? The gospel provides the answer, reminding us reconciliation lies at the center of God’s mission. Paul put it this way in 2 Corinthians 5:17–19: If anyone is in Christ, the new creation has come: The old has gone, the new is here! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation. As we preach the message of reconciliation, pointing sinners toward reconciliation with God, we must also help people reconcile with one another. Consider what Colossians 3:13–15 says about unity: Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. Reconciliation with one another is not optional.

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It requires love, grace, and humility that come from hearing and responding to the message of reconciliation. Only God can transform hearts. But the sermons you preach can point people to the need to repent of sins, extend forgiveness, and let go of the desire to win arguments that are of no eternal significance. Preaching to a divided congregation and calling people to unity is part of the ministry of reconciliation. To witness to an unbelieving world, Christians need to reconcile with one another. Jesus said, “By this everyone will know that you are my disciples, if you love one another” (John 13:35). MATTHEW D. KIM, Ph.D., is the George F. Bennett Professor of Preaching and Practical Theology and director of the Haddon W. Robinson Center for Preaching at Gordon-Conwell Theological Seminary. He is coauthor of Preaching to a Divided Nation.

PAUL A. HOFFMAN, Ph.D., is lead pastor of Evangelical Friends Church in Newport, Rhode Island, and adjunct professor at Gordon-Conwell Theological Seminary and Barclay College. He is the author of Reconciling Places and co-author of Preaching to a Divided Nation.

Disability and Pentecostal Ministry By GEORGE P. WOOD

Brad Mattrisch through Facebook. We were second cousins on my father’s side of the family and had grown into adulthood not knowing one another. Brad became an ordained Assemblies of God minister in 2006, the same year I did. He held as many undergraduate and graduate degrees as I did, and like me, he worked in fulltime ministry. Brad also had cerebral palsy, however. He utilized a wheelchair while engaging in ministry. Unfortunately, many people looked at Brad on the basis of the disability they saw rather than the abilities he possessed. An AG News story about him captured the disconnect: “Many people who encounter Mattrisch for the first time especially those who might have hesitated to invite him to speak are shocked by his knowledge, wisdom, and spiritual leadership.” Shocked. What’s shocking to me is that Christians would judge a person by outward appearance rather than the heart (1 Samuel 16:7). How many spiritual gifts have we left unopened on the table simply

first met

because the believer offering them was disabled The Centers for Disease Control and Prevention defines disability as “any condition of the body or mind (impairment) that makes it more difficult for the person with the condition to do certain activities (activity limitation) and interact with the world around them (participation restrictions).”

Disability

does not constitute a hindrance to the ministries of the Holy Spirit.

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It further classifies disabilities into six functional types: cognitive (serious difficulty concentrating, remembering or making decisions), hearing (serious difficulty hearing or deafness), mobility (serious difficulty walking or climbing stairs), vision (serious difficulty seeing or blindness), self care (difficulty dressing or bathing), and independent living (difficulty doing errands alone).

Based on this definition, the CDC estimates 1 in 4 U.S. adults (26%) lives with a disability. That’s 61 million people, not counting children. Brad was one of them and had been so since infancy. (He died tragically in 2020.) For too long, we abled Pentecostals have thought wrongly about ministry and the disabled. We have acted as if we do ministry to and for our disabled brothers and sisters instead of also doing ministry with and receiving ministry from them. The purpose of this theme section on disability and entecostal ministry is to suggest different ways of thinking about and acting on this topic: In “From Pity to Community,” Marvin J. Miller charts the evolution of disability ministry through five stages: ignorance, pity, care, friendship, and collaboration.

Gary Hoyt asks whether our churches are welcoming to people with mobility disabilities in “How ccessible Is our Church oanna rench identifies principles for effective ministry to people with disabilities in “Disability and Discipleship.” In “Unlimited Potential, ilda ivera a former colleague of my cousin Brad encourages churches to look for ways they can open the spiritual gifts of disabled people. And Joe Butler identifies three ualities of genuinely inclusive churches in “A Place for Everyone.” There are a number of thorny theological issues related to unanswered prayer for healing that go unaddressed in this issue. Rather than trying to answer what cannot be known about divine providence, our authors focus on what can be done in practical ministry terms. Their starting point is that disability does not constitute a hindrance to the ministries of the Holy Spirit. As the Lord himself told aul, My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9, emphasis added).

GEORGE P. WOOD is executive editor of Influence magazine.

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blind spots. During my years of pastoral training, I never heard a lecture on the theology or practice of disability ministry. Given the number of people disability affects either directly or as caregivers a lack of understanding in our churches is a problem. In Changing Attitudes About Disability, Dan ander laats identifies five stages of attitudes toward disability and their impact on ministry: The first stage is ignorance. Churchgoers in this stage don’t know anyone with disabilities and may even assume God doesn’t use them. The second stage is pity. It’s easy to feel sorry for people with disabilities, while also assuming someone else should help them. The third stage is care. Christians in this stage By MARVIN J. MILLER obligabelieve they have an obliga tion to minister to individuals with disabilities since God created all people in n a June morning in 2002, my His image. wife and I celebrated the birth of our The fourth stage is friendship. After getting to daughter, Lilly. However, our fesknow people with disabilities, the benefits of wortive mood halted abruptly when the shipping alongside them become apparent. doctor told us our baby had Down syndrome and The fifth stage is co-laborers. This involves an would face a lifetime of challenges. understanding that people with disabilities can We were still processing this new reality weeks fully respond to God’s call on their lives through serlater when we introduced Lilly at church. That’s vice and ministry. when we first heard well meaning Christian friends here on this continuum are you here is your and leaders make insensitive comments like, congregation egardless of the stage in the ourLet me pray for your baby to get the Down ney, keep moving toward greater understanding syndrome out.” and inclusion. Such experiences forced me to evaluate my own

From

Pity to

Community

The evolution of disability ministries

O 58

Summer 2022

Awareness

Access

Awareness moves churches from To advance from pity to care, Co-laborers ignorance to pity. churches must commit to providing A century ago in the U.S., there was access. Friendship little disability awareness. People like In recent years, some churches have Lilly were uietly removed from socimade great strides in this area, develCare ety, sterilized, placed in institutions, oping classes for special needs chiland forgotten. dren and respite nights for caregivers. Pity Even today, disability awareness in Even before the pandemic, innomany churches is low. vative congregations offered online Ignorance Increase your own awareness by services with host pastors to reach reaching out to people in your congrepeople who could not attend in pergation and community who live with disabilities. son. In 2020, many more churches joined them. Listen to them. Provide opportunities for them and Since that time, disability advocates have been asktheir families to share their stories. ing pastors to keep online options available. Some pastors welcome people with disabilities Churches must also continue to examine barriers but insist on trying to pray them back to normalcy. that make in person attendance difficult, such as a Because of the history of marginalization, disabled lack of transportation. parishioners may interpret this as suggesting they Consider whether your ministry and evangelism or their families have no value to God. opportunities inadvertently exclude people with When a disabled person comes forward for disabilities. prayer, don’t assume you know the need. Many Evaluate your facilities. Are the restrooms, foypeople who are born with disabilities embrace their ers, aisles, and preaching platforms accessible for identity as a part of God’s diverse creation. Howwheelchair users ever, like anyone else, they may seek healing for an While Sunday services are increasingly welillness, injury, or emotional wound. Always ask how coming, opportunities for people with disabiliyou should pray. ties to participate in ministries that re uire more intentional planning and support remain limited. Examples include midweek kids’ programs and summer camps.

Integration

Integrating people with disabilities and their family members into the life of the church helps congregations transition from care to friendship. As part of my doctoral research at the Assemblies of God Theological Seminary in pringfield, Missouri, I conducted an accessibility survey of churchgoers with disabilities and their caregivers. Respondents strongly indicated they want more than just programs. They long to belong and feel included. They

Summer 2022

crave interaction that goes beyond Sunday morning “hellos.” They want friendship. When asked what they most need from their churches, caregivers ranked friends above respite ministries. Caregiving can be lonely and isolating. Like everyone else, special needs families desire community. The same survey revealed only 45% of pastors ever talked to people with disabilities, and only 45% of churchgoers who live in special needs households talked to their pastors on a regular basis. This needs to change. If you want your congregation to become more inclusive, you must lead the way through meaningful integration and interaction. Spend time with disabled people and their families. Learn about their concerns, needs, and daily experiences. There will always be a place for care-centric ministries in the Church, but churches that thrive at this stage will also intentionally develop relationships among people with and without disability. Integrated adult Bible studies or serve teams, for example, can help build relationships that extend beyond the walls of the church. This may re uire reimagining what church looks like and who can serve in what positions. It may also re uire sacrificing perceived efficiency for authentic relationships. Nevertheless, an inclusive and diverse church that lives up to the prophetic promise of 1 Corinthians 12 is well worth the investments of time, energy and resources.

An inclusive and diverse church that lives up to the prophetic promise of

1 Corinthians 12 is well worth the investments of time, energy and resources.

profound impact on my life and ministry. Disability does not limit God’s ability to use people for His glory, and it shouldn’t limit your vision of what God can do through them. Just as you would do with other parishioners, encourage disabled people who express a ministry calling to follow in obedience and seek training. Not every person with a disability has a calling to full-time ministry (although many do but have no opportunity). Yet God calls all Christ followers to Kingdom service. Your job as a church leader is to e uip and empower them ( phesians :1 ). People with disabilities can minister to the whole congregation not ust others with disabilities. When you provide a place for them to worship, learn, grow, and serve, everyone benefits. God often reveals His strength through what some might perceive as weakness (2 Corinthians 12:9–10). As you value each person’s contribution to the unfolding work of redemption, your church will increasingly re ect the heart of esus.

Engagement

The final step, from friendship to co-laborers, calls for engagement. At a gathering of disability ministers in 2004, I watched a non-speaking ordained minister in a wheelchair use a communication device to preach a deeply convicting sermon. I had never seen Zechariah 4:6 demonstrated so clearly: “‘Not by might nor by power, but by my Spirit,’ says the LORD Almighty.” In that moment, I realized people with disabilities can minister to me. This simple revelation made a

Summer 2022

MARVIN J. MILLER, D.Min., is a health care chaplain with Assemblies of God U.S. Missions; the interim/transition pastor of Reach Church (AG) in Pratt, Kansas; and a secondary special education teacher. He is a ministry consultant with Enabled!, a disability resourcing ministry of the AG Kansas Ministries Network.

How

Accessible Is Your Church? Questions every leader should consider By GARY HOY T

s your church truly accessible

There was a time in my ministry when this uestion was barely on my radar. The church I pastored had done some remodeling to comply with the Americans with Disabilities ct ( D ). I thought it was enough until disability suddenly became my personal reality. In February 2000, my son, Danny, and I traveled to Colorado for a father-son ski vacation. On the drive home, we were involved in a rollover car accident. Danny s in uries were minor, but I suffered a broken neck and became paralyzed from the armpits down. After several months of rehabilitation, I returned to the pulpit in a wheelchair. Despite my paralysis, I remained lead pastor until my retirement two years ago. This certainly gave me new perspective on how our church was accommodating the disabled community. Most church leaders believe all are welcome, but barriers remain that may suggest to disabled people they don’t belong. We must do more to eliminate these obstacles and welcome people as Jesus would. There are many types of disabilities. My experience relates to mobility issues. ith that topic in mind, below are uestions every church leader should consider. Is your parking lot welcoming to wheelchair users? Although I have limited use of my hands, I am still able to drive with hand/arm controls and use a ramp that comes out of the side of my van.

Summer 2022

similar experience at church might have the same reaction. Additionally, opening heavy external doors is extremely difficult for people who use mobility assistive devices. I often encourage ablebodied pastors and staff members to borrow a wheelchair and attempt to open the front door of their facility while seated. This e ercise uickly highlights the need for automatic openers. Do you and your leadership team know how to interact with people who have mobility issues? I’ve had greeters look past me and speak only to my wife as if my being in a wheelchair automatically meant I also had cognitive or communication issues. Train team members to take a knee, talk with wheelchair users at eye level, and treat each person with dignity. I visited one church where a well-meaning greeter said, “We have a special area for people like you.” Trying to maintain a sense of humor, I retorted, “Oh, wonderful! Where is the section for goodlooking people Don’t assume a person in a wheelchair wants physical assistance either. Even if someone is struggling to pick up a dropped item, he or she might prefer to wrestle through the challenge independently. Rather than jumping in and poten potentially causing offense or embarrassment, politely ask whether you can help. People with disabilities are more than just their disabilities. Encourage team members to view and treat each person as an individual. How accommodating is your sanctuary? Some churches have disabled seating in the front. Perhaps the

Most church leaders believe all are welcome, but

barriers remain that may suggest to disabled people they don’t belong. The marked-out area adjacent to a disabled parking spot is there to alert drivers to leave that zone clear for ramps or people with walkers. Some churches I have visited use that marked-out area as a spot to pile snow or park a youth ministry trailer. A visitor in a wheelchair who sees that might conclude people with disabilities are not welcome. Make sure there is sufficient designated parking. The D re uires a minimum number of disabled parking places. But why not add to that number by reassigning some e isting spaces emember to choose spots on level ground. How easy is it for someone using a wheelchair or walker to enter the front door of your facility? For starters, there should be a clearly marked, safe, and functioning ramp to the front door. I recently visited a doctor s office for the first time. hen I arrived, a four-inch threshold prevented me from rolling inside. I called the office, and they eventually brought a ramp to help me gain entrance. I’m certain I will not be going there again. A wheelchair user who has a

Summer 2022

intention is to show honor, but people in wheelchairs often feel stigmatized and conspicuous already. Many of us would rather sit halfway back close enough to feel connected without being so close to the front we attract unwanted attention. In older facilities with fi ed pews, the most likely place to park a wheelchair is at the end of a row. However, that can also feel awkward. Why not create space by modifying the length of one pew or removing an entire pew to make room for wheelchairs and scooters Locate disabled spaces on a level portion of your auditorium. Those of us with non-functioning abdominal muscles find it fatiguing to sit in sloping sanctuaries. Small group Bible studies that gather in homes may inadvertently exclude people with mobility issues. In many homes, getting a wheelchair in the front door or using a bathroom can be a real challenge. Try to have at least one group that meets at the church or another wheelchair accessible location. Are your restrooms not only legally accessible but also functionally accessible? Could someone like me with no ability to grip turn on the faucet or pull down a hand towel Are items like soap and towels within easy reach and close together Imagine washing up and then having to use wet hands to propel a chair to another wall where the towel dispenser is located. Keeping a small stack of paper towels on the restroom vanity can solve this common problem. Could someone who is seated reach the soap dispenser If not, place a simple, home si ed pump on the counter next to the hand towels. How do you as a leader use your words to model compassion and consideration for people with disabilities? I deeply appreciate it when a pastor or worship leader invites the congregation to “stand … if you are able.”

What if the reason we don’t have people with disabilities in our churches is because we have not been proactive enough about our accommodations?

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Using inclusive language sends a message to people with disabilities that you notice and value them. It also encourages others in the room to do the same. The uestions above are more pragmatic than spiritual, but our responses to such uestions are spiritual. What if the reason we don’t have more people with disabilities in our churches is because we have not been proactive enough about our accommodations In Luke 14:13–14, Jesus said, “When you give a ban uet, invite the poor, the crippled, the lame, the blind, and you will be blessed.” Jesus noticed and sought out those the culture marginalized. He often confronted and exposed societal barriers whether religious, ethnic, economic, legal or physical. Disabled people in our communities also face numerous barriers. What if the 21st-century Church followed Christ’s example and focused more on removing barriers to make the gospel accessible to all Doing so would shout, “Welcome! You belong here!” Just imagine the beautiful impact for the kingdom of God if we all went well beyond what the law re uires and fully embraced this call. GARY HOYT served as lead pastor of Bellevue Christian Center (AG) in Omaha, Nebraska, for 38 years and assistant superintendent of the Nebraska Ministry Network of the Assemblies of God for 16 years.

CMY

I smiled and thanked him for his concern. What John said next was genuinely surprising: “You’re my friend.” Since that time, our friendship has grown and so has John’s interest in following Jesus. At our Christmas Eve service, he referred to our church as “my church.” In March, John asked me how to study the Bible. In April, he re uested a consistent Bible study time with me. A few weeks later, he casually expressed an interest in water baptism. John is a remarkable example of what can happen when you love people as they are, point them to Jesus, and pray for them. Isn’t that what discipleship is all about I have served as a special needs pastor for nearly six years. During that time, God has continually shifted my perspective through friends like John. For years, I thought people with disabilities needed the Church. Now I realize the Church also needs them. The difference in these viewpoints may seem insignificant, but it s not. The apostle Paul wrote in 1 Corinthians 12:27,

Disabilityand

Discipleship Principles for effective ministry By JOANNA FRENCH

ohn* is a quiet,

solemn 15-year-old with autism. For a long time, I thought he disliked me. Still, every Sunday, I greeted him with a smile and an enthusiastic, “Hello, John!” He always nodded back. Then one Sunday, John initiated a conversation, asking, re you Realizing he must have heard about my recent car accident, I assured ohn I was fine and that my only injury was a broken toe. “Oh, good,” John said. “I was worried about you.” *Name changed to protect privacy.

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“You are the body of Christ, and each one of you is a part of it.” Every member has something to contribute. Each person has experiences, gifts, and strengths God can use for His glory. This is no less true of people with disabilities. Yet we miss out on all they have to offer when we fail to welcome and disciple them as God desires. The good news of the gospel is no matter who we are, God has a plan, purpose, and place for us. Disability doesn’t change the gospel, but the way we present it sometimes needs to change. Below are 10 principles to keep in mind when ministering to people with disabilities or anyone else, for that matter. 1. Initiate conversation. Everyone wants to feel welcome, loved, and accepted. Even if an individual is not particularly social, a friendly greeting can help break the ice. Listen intentionally to those who want to talk. Help them feel heard and understood.

is an opportunity for the Church to follow Jesus’ e ample. nowing we could not fulfill our need for redemption, Christ died for us. When we consider needs from that perspective, we should want to serve others and make our ministries as accessible as possible. 3. Build relationships. Get to know people their likes and dislikes, interests and uirks. pend time together outside of church. Become friends. Talk about God’s love and friendship, sharing what He has done in your life. For people with developmental disabilities, keep the conversation at an appropriate level. 4. Provide support. Be there during times of stress, sickness and sorrow. Don’t downplay a person’s feelings. Some struggles may seem insignificant, but they matter to the person who is experiencing them. For example, an autistic person’s sensory issues can be difficult to understand, but they are not trivial. Dismissing such things damages relationships.

Disability doesn’t change the gospel, but the way we

5. Tailor your approach. Paul wrote about giving the Corinthians spiritual milk until they were ready for the “solid food” of God’s Word (1 Corinthians 3:2). What that looks like can vary depending on the discipleship situation. For a person with a developmental disability, it may mean starting with a series of simple truth statements. For example: Everyone sinned. Jesus died for us and rose again. We can choose Jesus. God wants to be our friend.

present it sometimes needs to change. 2. Meet needs. Despite our differences, human beings share the same basic needs, such as food, water, shelter and safety. We all need friends and community as well. We cannot expect to see growth in other areas until basic needs are met. eople with disabilities may re uire assistance or accommodations related to their needs. This

6. Use creativity. Be willing to think outside the bo and find teaching methods that work. I have shared the gospel using sensory items like rice and water beads. I have explained the concept

Summer 2022

Make space for

all kinds

of people — including those with disabilities — to lead, minister, and use their spiritual gifts. of the body of Christ using a Mr. Potato Head toy. I even used the Minecraft video game platform to build a replica of esus final week before His crucifi ion. Such discipleship methods may seem strange to some, but I have seen the Holy Spirit use them to open hearts and minds to God’s truths. 7. Maintain consistency. Discipleship re uires consistent interaction. Whether you check in during a weekly group meeting or a monthly lunch conversation, your faithfulness and consistency matter especially to those who are often forgotten and marginalized. 8. Celebrate victories. Growth is worth celebrating. Celebrate graduations, jobs, and especially spiritual victories. Be sure people with disabilities who want to follow Jesus in water baptism have an opportunity to do so, whether that means adding a wheelchair ramp or having extra helpers on hand to provide assistance. 9. Create opportunities for service. God created us to do good works (Ephesians 2:10). Yet many people with disabilities feel excluded from the life of the Church. Help everyone find a place to do good works.

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Consider their personalities, but don’t let that limit the possibilities. As an example, John is introverted. Although he would not want to be a greeter, he is open to helping out in some social settings. In fact, John served beautifully at a recent special needs event.

10. Create opportunities for leadership. Some people with disabilities are full-time ministers. Others serve in key volunteer leadership positions in their local churches, from board members to Sunday School teachers. Make space for all kinds of people including those with disabilities to lead, minister, and use their spiritual gifts. Jesus said, “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:19–20). There are no caveats. No exceptions. The gospel is for all. Everyone is welcome. Everyone has a place and a purpose in God’s kingdom. Discipling people with disabilities is often a lot like discipling anyone else. Other times, it can stretch us beyond our limits and into places of total reliance on God. Regardless, making the gospel accessible to all is central to the Church’s mission. Even when ministry is hard, we can trust Jesus’ assurance that He is with us always. JOANNA FRENCH is special needs pastor at Flint Hills Church (AG) in Junction City, Kansas, and the author of Becoming Enabled: A Busy Minister’s Guide to Making the Gospel Accessible.

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was born with spina bifida, a spinal condition that can cause paralysis. I am paralyzed from the waist down and use a wheelchair. Yet I have not allowed my disability to keep me from pursuing God’s call on my life. A licensed Assemblies of God minister, I am also an AG U.S. Missions missionary associate, serving with Special Touch Ministry, an outreach to people with disabilities. I have ministered in churches through preaching, teaching and singing. I have written Bible studies and devotionals. I have served abroad on missions teams. Yes, people often see my disability before they see my potential. When I go to the altar to serve as a prayer team worker, it is not uncommon for someone to assume I am re uesting prayer for healing. (I believe in healing and have experienced it, but that does not mean I cannot serve effectively and contentedly as I am.) In sharing these things, I am not asking for applause. I am asking for open-mindedness. I am re uesting opportunities for people like me to use their gifts in your church. The apostle Paul taught in 1 Corinthians 12 that the kingdom of God is like one body with many parts. And no part should be sidelined. Paul wrote, “The eye can never say to the hand, ‘I don’t need you.’ The head can’t say to the feet, ‘I don’t need you.’ In fact, some parts of the body that seem weakest and least important are actually the most necessary” (verses 21–22, NLT). That is just like God. He loves to showcase His strength through what some might consider weakness, uselessness or even foolishness. In the opening chapter of 1 Corinthians, Paul wrote: Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were in uential; not many were of noble birth.

Potential Welcome every member’s ministry contributions By NILDA RIVERA

Summer 2022

But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things and the things that are not to nullify the things that are, so that no one may boast before him (verses 26–29). If God judged by human standards, how many of us would He pick for His team God isn t looking for the fastest, fittest, or even the smartest. He is looking for people who rely on His strength and wisdom, not their own, so that no one may boast. Yet too many churches overlook the gifts of people with disabilities. I don’t believe this is intentional or malicious. It is easy to look at my wheelchair and see what I cannot do and the kinds of accommodations I may need. Learning what I can do, however, re uires getting to know me. Disability ministry is not just about welcoming people with disabilities. It’s also about welcoming their gifts. You need to be intentional about ministering to people with disabilities, but you also need

to be intentional about including the ministries of people with disabilities. I am more than a person with a disability. I am a person with God-given gifts and talents I can use to bless the whole Church. Thankfully, I have been given many opportunities to minister, but not every Christian with a disability has that chance. The Church misses out when it says to a member of the Body, “I don’t need you!” Moses thought his speech issue would dis ualify him from leadership. But God had a different perspective: “Go; I will help you speak and will teach you what to say” (Exodus 4:12). Where people see impediments, God sees possibilities. As the Bible repeatedly underscores, God’s plan doesn’t depend on human ability anyway. We depend on God as we abide in Christ and invite His Spirit to work in and through us.

Look for the spiritual gifts of congregants with disabilities, and

encourage them to use those gifts.

Summer 2022

Jesus put it this way: “If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing” (John 15:5).

I have seen individuals with cognitive disabilities working alongside assigned helpers as they greet guests at the doors. Perhaps there are people with disabilities in your church who would love to sing in the choir, serve on the prayer team, work in the food pantry, teach a class, or even preach. They might just be waiting for an invitation.

Diversity in ministry communicates that

everyone

has a place in God’s kingdom.

o instead of fi ating on what people with disabilities can’t do, ask God to help you see them as He does. Look for the spiritual gifts of congregants with disabilities, and encourage them to use those gifts. omans 1 : says, e have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully.” Disability is not a dis ualifier in this te t, and it shouldn t be a dis ualifier in your church. If you are willing to think creatively, you might discover there are few things people with disabilities cannot do. I have seen wheelchair users serving as ushers.

Summer 2022

There is no specific formula for helping those of us with disabilities find a place to minister. ust take the time to get to know us, see our potential, and provide space for us to use our gifts. Diversity in ministry communicates that everyone has a place in God’s kingdom. Race, ethnicity and gender are certainly important aspects of this messaging, but I believe we need to go further and also include people with disabilities on our ministry teams. When we are not using every person in the body of Christ, we are not sharing the whole gospel. We must not limit God.

NILDA RIVERA is a licensed Assemblies of God minister and a missionary associate for Special Touch Ministry Inc.

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Place for

Everyone Three qualities of inclusive churches

By JOE BUTLER

y wife, Jennifer, and I have three children: two daughters and a son. They all have needs, but our son, Micah, has special needs that have made church participation challenging at times. Micah, 21, has cerebral palsy, autism and epilepsy. Early on, doctors gave us little hope he would ever walk, talk, or do much of anything. Thankfully, our son did learn to walk and talk.

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He also learned to follow Jesus and point others to Him. Among other things, Micah has served as a greeter and prayer team member at our church. His verbal repertoire remains limited, but Micah communicates the love of Christ with a warm smile and an enthusiastic high five at the doors, and he prays passionately and powerfully in the Spirit around the altars. A number of people have reported experiencing healing after Micah interceded for them. Above all, Micah loves to worship. After church, he often returns to the recorded service online, joining in again with exuberant praise. Micah will always need someone to care for him. He will always need some accommodations when he attends church. And his life and example will always inspire us to advocate for Micah and others like him. Jennifer and I serve as Assemblies of God U.S. missionaries to the disabled. We are also the founders of bility Tree, a nonprofit organi ation with a vision of increasing inclusiveness and support for individuals with disabilities and their families.

In every community, there are people with disabilities. Tragically, many of them stay away from church because attending is too difficult. Jesus wants everyone to have an opportunity to know and serve Him. Therefore, inclusion and accessibility must be priorities for His Church. Is your congregation ready to welcome someone like Micah Do you have e ible systems in place to accommodate attendees with special needs Do you

Otherwise, they may not return. This is especially true for a visitor navigating the foyer with an oxygen tank or trying to calm a child on the verge of a sensory meltdown. It can be intimidating approaching someone who has a disability you can see but may not understand. However, you don’t have to be a medical professional or special education teacher to welcome people with disabilities. You just need to love them and get to know them. When you don’t know what to say to someone with autism, Down syndrome, or mobility issues, it might be tempting to avoid saying anything at all. Nevertheless, your discomfort is no excuse for leaving guests feeling invisible or unwelcome. Simply approach with a smile and introduce yourself. Learn and remember names, and let everyone know you are glad they came. If parents share that their child has a disability, connect them with a point person who can talk with them about the child’s needs and how best to include him or her. Be sure everyone on your team knows who the point person is. Purchase some common sensory tools, such as headphones and fidget toys, and make them available to parents. Have extra volunteers in the kids’ area who can step in and assist children with special needs. Jesus welcomed and ministered to all kinds of people, including individuals with disabilities. Shouldn’t His followers do the same

You don’t have to be a medical professional or special education teacher to welcome people with disabilities. You just need to

love them and get to know them. know how to come alongside caregivers, integrating them into the life of your congregation and supporting them beyond the unday service Here are three things families like mine are looking for in a church:

Welcoming Environment

When people show up at church, every member of your team from staff pastors to parking attendants should be ready to make them feel welcome.

Willingness to Learn

When Micah was born, we knew little about his particular needs. But we learned. Love compelled us to understand as much as possible about our son so we could care for him and nurture him well. It is a fitting metaphor for the kind of teachable posture a church family should assume.

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Learn about a person’s disability, but also learn about the person. Each individual has a uni ue story and personality, likes and dislikes, interests and needs. And each one has gifts and talents to offer the body of Christ (1 Corinthians 12:7). Like everyone else, people with disabilities need a relationship with God and community with others. While getting to know them, you will learn how best to come alongside them, disciple them, and help them use their gifts. Start with communication. Ask people how you can serve them. Listen, learn, and grow. When planning activities or outings, keep in mind that some participants may have sensory or physical needs, and find ways to include them. Making your church more inclusive is not about launching a new ministry. It’s about changing your culture so people with disabilities can more easily participate in existing ministries of the church from the nursery to senior adults with adaptations or modifications as needed. Inclusion doesn’t mean everyone does the same thing. It means everyone is welcomed and included.

Joe Butler (right) speaks at a leadership conference alongside his son, Micah

church provided a few hours of respite for caregivers of disabled children. One way to do this is by hosting a weekly or monthly parents’ night out event. Respite care gives parents a chance to catch up on rest, spend time together as a couple, enjoy a special outing with another child, or take care of anything else that needs attention. Consider providing activities for siblings at the same time. This gives the parents a complete rest. The siblings can interact with kids from other special needs families, developing a support network with peers who can relate to them. Making respite care available to your community will open relational doors and point people to Jesus. Start by casting the vision to your congregation. Then recruit volunteers and e uip them with specialized training. Finally, get the word out to special needs families in your area. The needs of the disability community should never keep us from ministering to them. Instead, these needs should motivate us all the more to reach out to the disabled and include them in the life of the church.

Like everyone else, people with disabilities need a

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Micah is our middle child. Full-time caregiving can take a toll on families like ours. A disabled child’s needs often re uire e tensive time and resources, leaving siblings feeling left out and overlooked. Further, parents of disabled children often have little opportunity to rest. Over time, this can take a toll on physical, mental, spiritual, and marital health. Imagine the difference it could make if your

Summer 2022

JOE BUTLER is an Assemblies of God U.S. missionary and the founder and CEO of Ability Tree International, based in Siloam Springs, Arkansas.

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DISABILITY AND PENTECOSTAL MINISTRY 56

Summer 2 022

The shape of leadership

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Identity and Impact Girls Ministries helps girls discover who they are in Christ By GEORGE P. WOOD

f you are interested in in uencing a nation of young girls, call us back. That message from the ssemblies of God national office grabbed im harp s attention. It began a series of conversations that led to her appointment as ational Girls Ministries director on March , . In that role, harp leads the ellowship s discipleship efforts among young girls. ational Girls Ministries was founded in 1 5 . Its stated goal is to see every girl moving toward a deep relationship with esus Christ, and to reali e her importance and potential in the kingdom of God. bout 15 of all G adherents in the . . nearly 5 , people are girls aged 1 and under. The main focus of Girls Ministries is M act Clubs, a weekly, church based discipleship pro gram for first through fifth grade girls. Girls Ministries also sponsors annual events and publishes topical resources.

“

harp s team is revising and e panding Girls Ministries curriculum offerings. In addition, Girls Ministries is working closely with other national G ministries to provide girls consistent spiritual formation opportunities as they age. e should be a bridge between children, youth, and adult ministries to make sure we re not losing people in the gaps, harp says. The scope and responsibilities of Girls Ministries wasn t the reason harp accepted the invitation to lead, however. Instead, she says it was her concerns about the culture in which girls are growing up. s an e ample, harp notes the increase in youth identifying as LGBT. In a 1 Gallup poll of . . adults, 1 of Gen respondents (born 1 or later) identified as LGBT, up from 11 ust four years earlier. (By comparison, of the . . adult population as a whole identifies as LGBT. ) Many social analysts attribute this uptick to increasing acceptance of se ual minorities. It may

Sharp says when a girl also be the result of social knows esus created her contagion, which is the and poured out His Spirit effect of social networks on her, it transforms both on individual beliefs and how she feels about herbehaviors. self and how she interacts Late childhood and early with others. It enables her adolescence are crucial to grow with purpose and periods in a child’s emoconfidence. tional, physical, and spir“If you’ve got a core that itual development. So, it’s is solid, you can take hardnot surprising that girls ship and criticism,” Sharp are asking uestions about says. their identity. Identity in Christ also “What young girl isn’t prepares girls for mission. uncomfortable in her own “We should be attractive body harp asks. The to the world, not because world is attempting to steal of how we look, but girls’ identities.” because we have hope and The pressure to conform Kim Sharp bondage breaking power doesn’t just come from secin our lives,” Sharp says. ular culture, however. Mentoring, an indispensable component of Girls “We’ve got to be careful that we don’t lose girls’ Ministries, plays a crucial role in helping a girl identities within the Christian world, too,” Sharp develop her identity in Christ. says. “I’m so impressed with our directors and leadThis can happen when Christians insist on rigid ers on the field who give their lives to this, harps gender roles based on human tradition rather than says. It s Titus : lder women teaching younger the Bible. women. Local Girls Ministries leaders are living out or e ample, an old nursery rhyme asks, hat this principle.” are little girls made of The answer is, ugar and spice and everything nice.” Sharp worries that such stereotypes send the wrong message. If a girl likes doing outdoor things, we’ve got to uit telling her she s a tomharp wants to make sure Girls Ministries boy, she says. If you en oy those kinds of things, it continues preparing young women for a lifetime doesn t make you less of a girl or more of a girl than if of Christian service, whether in the marketplace you like pink and uff. or the local church. The issue isn t where a woman Sharp says girls need to focus instead on who they serves, but whether she leaves a lasting impact are in Christ. wherever she serves. “You are righteous in Christ Jesus,” Sharp “My passion is to see the lives of girls across our says. “You are redeemed. You are loved. You are nation ignited by the truth of the Word of God, the accepted in the Beloved. You are forgiven.”

Mentoring, an indispensable component of Girls Ministries, plays a crucial role in helping a girl develop her identity in Christ.

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power of the Holy pirit, and life giving community with mentorship as they apply it in their lives, harp says. harp has e tensive e perience in both the marketplace and the local church. or nearly half her adult career, she worked in the pecial ictims nit of the ohnson County rosecutor s ffice in ranklin, Indiana. There, harp helped victims of se ual assault, domestic violence, stalking, uvenile crimes, and child abuse. I m a person who felt called to ministry from the church to the marketplace, harp says. I don t feel like I was any less in ministry when I was in the prosecutor s office than when I was filling the pulpit. n ordained ssemblies of God minister, harp formerly served as dean of women at orth Central niversity in Minneapolis. he directed the Indy chool of Leadership, an C satellite campus. he also worked as a worship pastor, youth pastor, and Girls Ministries director for the Indiana District. harp believes churches need to develop a pipeline to help some girls discern a call to vocational ministry. The ssemblies of God affirms that God calls and empowers women and men e ually to serve. However, harp recogni es biases against women in leadership still e ist in some corners of the Church. It s beautiful that we cele— Kim Sharp brate the fact that God made girls women, and that they have a place in ministry wherever they re going in life, harp says. Girls are significant and can be all that God created them to be as long as there s opportunity.

“We celebrate the fact that God made girls women, and that they have a place in ministry wherever they’re going in life.”

GEORGE P. WOOD is executive editor of Influence magazine.

Summer 2022

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Preaching on Good Soil Sermons that make Jesus accessible BY J.J. VASQUEZ

hat is the purpose of preaching If you answered, To tell people about esus, you are only halfway there. nd before you udge that statement harshly, you should know it comes from esus teachings. In Matthew 13, esus told a parable about a farmer sowing seeds. or our purposes, let s think of the story as that of a preacher delivering sermons. The seed (sermon) encountered three obstacles

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that threatened the fruit of the farmer s (preacher s) labor: the path, the rocks and the thorns. s esus e plained, the rocks represent a lack of depth, which results in a person falling away when persecution comes. The thorns symboli e common hindrances: the worries of this life and the deceitfulness of wealth (verse ). Thorns are distractions that keep people from prioriti ing God and His ord.

You don’t need to change your seed. You just need to adjust your aim.

These are tough challenges. There is only so much a preacher can do about persecution, worry, and material concerns among parishioners. o, we turn our attention to the seed that fell along the path, the first reason preaching does not produce fruit. esus e plained it this way: hen anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in their heart. This is the seed sown along the path (verse 1 , emphasis added). That s it. It s that simple. reaching fails to produce fruit when it is not understandable. By contrast, verse 3 says, The seed falling on good soil refers to someone who hears the word and understands it. This is the one who produces a

crop, yielding a hundred, si ty or thirty times what was sown (emphasis added). I ve heard people say, ust preach esus. It s the Holy pirit s ob to illuminate. That is true. But according to esus, it is our ob to make the message accessible. e must scatter the seed on the soil, not on the path where it has no chance. The seed isn t the problem. God s ord is as relevant as ever. The gospel has always been, and always will be, good seed. ou don t need to change your seed. ou ust need to ad ust your aim. n accessible sermon is not only understandable, desirbut also applicable, practical, memorable, desir able, and possible. I m so passionate about this, it is literally the mission statement of the church I lead: e e ist to make esus accessible to anyone. e understand our niche in the body of Christ and in our city. That s why of our attendees are people who became Christians within the past three years and who did not previously attend a church. If you are sowing seed on good ground, you too will have to learn to preach to people who have never been to church. That means you can no longer assume your hearers know who oah is, or aul, or even esus especially esus. hen you show people who esus is, they will want to know Him. If you make esus accessible, many will choose to follow Him. It starts with changing the way you think about the structure of your sermon. Establish the Problem Instead of writing an introduction to your sermon, establish the problem. ne of the most common mistakes preachers make is assuming people care about what they have to say. Church people may care. The unchurched probably do not. But everyone cares about their problems. hen I was in high school, I failed chemistry twice mostly because I didn t care about chemistry. I could not hear the teacher speaking over the

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voice in my head asking, When in my life am I ever going to use this? In the opening seconds of your sermon, attendees are asking the same thing. nd that uestion will drown you out until it is answered. or e ample, you wouldn t start a sermon with, Today I m going to talk to you about aul. o one cares. Instead, you might begin by saying, Today I want to help anyone looking for a second chance. hat are the pain points of those in attendance hat are their felt needs hat personal story can you tell to let people know you share their pain Consider starting there. Put Flesh On It ohn 1:1 says, The ord became esh and made his dwelling among us. esus made God accessible to you and me by entering our world. ccessible preaching does the same. It puts skin on theory, theology, principle, precept and prophecy making these things relatable and applicable for daily living. s you prepare the message, ask yourself, How does this apply to the businessperson, single mom or dad, cancer fighter, abuse survivor, college student, or retiree? How does your message enter their world It s not necessary for every message to touch every sphere of life. But as you work through this process, you walk in the footsteps of Moses, who brought the ord down from the mountaintop of revelation into the valleys where the people needed to live it out. Apply Principles to the Problem Instead of crafting points, think about how to address the problem. tart with practical actions, the application of biblical principles to everyday life. Then move to the heart issue. s an e ample, my wife, Li , recently preached a sermon called low your oul. he used L as an acronym for four action steps:

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Take a sabbath. This is practical and doable, even for people who don t go to church. fter all, who would dispute the value of taking a day off • Less is more. In other words, don t overcommit. Be open to interruptions. esus made time for people. e can create margin in our schedules to do the same. • Weight on God. eight is a play on words. Li s point was that we can never e perience true peace until we ask esus to forgive our sins and take the weight of an iety from us (Matthew 11: 3 ). This is the heart issue.

Deal With the Heart Issue The heart is the aim of preaching. It is what esus wants to transform. o matter the sermon title or action items, the heart issue is always the same: eople need esus. reachers are not motivational speakers. e preach esus. But people don t know they need esus. o we use human needs and biblical principles when pointing to the Cross. eople think the sermon is about them until they finally reali e the truth: It has always been about esus. e end on the heart issue because everything that separates us from God and one another originates in the heart. hen we preach to the heart issue, God will change hearts, and good fruit will follow. It begins with inviting people to surrender their lives to esus. Life is complicated. But the gospel is not. ccessible preaching is as simple as establishing a problem, applying cripture, providing action steps, and pointing to esus the ne some won t know they need until you finish your message.

J.J. VASQUEZ is lead pastor of Journey Church (AG) in Orlando, Florida.

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Summer 2022

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Let the redeemed of the Lord tell their story psalm 107:2

Can I Get a Witness? Harnessing the power of testimonies in your worship services By JOHN VAN PAY

ith tears streaming down her face, endra stood in the baptismal tank telling her story. oon after the tragic loss of her husband, she had recently given birth to their child. mid her despair, endra had heard the gospel and surrendered her life to esus. lthough I m grieving the loss of my husband, I m thrilled about my new ourney in Christ, she testified. esus saved and comforted me. s endra spoke, her tears of mourning seemed to transform into tears of oy. hen her small group leader bapti ed her, she came out of the water re oicing. The congregation responded with cheers and applause. Testimonies are powerful. tories of life change

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have always played an important role in communicating the gospel from the arly Church to the early days of the modern entecostal movement and beyond. very Christ follower has a story to tell, and these testimonies are part of the greatest story of all. hen people encounter God and boldly declare to others what happened, they testify that His ord is true. The man who received his sight in ohn did not offer a detailed theological defense of miracles. He had his story, and that was enough. hen the harisees uestioned him about his healing, the man replied, ne thing I do know. I was blind but now I see ( ohn : 5).

There are people in your setting who can testify of the change God has made in their lives. hare their stories during your worship services. Make space each week for at least one testimony.

Emphasize giving through stories. eople will grow in generosity when they understand tithes and offerings don t stop at the bottom of a bucket or disappear in cyberspace. se the offering time to share stories and let the congregation know how God is multiplying what they give. ead an email from someone who e perienced God s blessing after giving. Have the youth pastor interview a student about the impact of a recent church camp. Then thank the congregation for making a ingdom investment in the ne t generation by helping fund the e perience.

When to Testify There are a number of points during the worship service at which you can incorporate testimonies. Share stories during praise and worship. There is a natural connection between testimonies and worship songs. Both glorify God and point to His goodness. hen someone from the worship team testifies about who God is and what He has done, the ne t song relating to that testimony An effective testimony gives God all the will have fresh relevance. Incorporate testimoglory. More than any other detail, listeners nies into the sermon. should remember what Jesus did. eal life stories from people in your congregation can become memorable Have a live aceTime conversation with a missermon illustrations. ( ust be sure to get permissionary in another country. He or she can share sion before disclosing private details.) a recent story and talk about the difference the Consider using a prerecorded video testimony church s offerings and prayers are making. that relates to the sermon s big idea. benefit of Use testimonies to promote fellowship and video testimonies is that you can also use them on discipleship. nce a month during a unday serthe church website or post them to social media vice, feature the story of someone who is e peripages. encing deeper community or growing spiritually fter the testimony, allow time for the Holy through a small group. how a photo of the group. pirit to minister. hen sharing a salvation story, uch testimonies can encourage newcomers to follow up with a bold invitation for people to surget involved in the life of the church. render their lives to esus. If the testimony involves Tell stories about the benefits of volunteera physical or emotional issue, pray for people who ing. If you want to see more people serve on are hurting. undays, regularly highlight the testimonies of Testify before a time of prayer. Have someone volunteers. share about a recent answer to prayer. This will hen recruiting volunteers, have one or two bolster the faith of congregants to bring their needs faithful members share why they serve and how to God. they are growing spiritually as a result. Thank the hare a healing testimony ust before inviting volunteers and give them a small gift. people with physical needs to come forward for Then highlight specific areas needing workers, prayer. rrange for a couple to testify of God s and let people know how they can sign up. Close restoration in their marriage before praying the time by praying for God to send volunteers. over families.

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How to Testify s you incorporate testimonies into your weekly worship services, remember the following: Keep it Christocentric. Be sure the stories point to esus. The apostle ohn wrote, nd this is the testimony: God has given us eternal life, and this life is in his on (1 ohn 5:11). n effective testimony gives God all the glory. More than any other detail, listeners should remember what Jesus did.

Each story is unique, but the plotline is always about God’s grace in the lives of His people. Keep it simple. ncourage those who tes tify simply to share what happened, ust as the healed man did in ohn : I was blind but now I see Keep it focused. The goal is to share a specific move of God in a person s life, not an entire life story. The recommended time for a testimony is under four minutes. Keep it inspiring. ach story is uni ue, but the plotline is always about God s grace in the lives of His people. Testimonies should stir the faith of listeners, inspiring them to trust God with their circumstances. Keep it authentic. testimony doesn t have to involve a big production. eople generally prefer raw authenticity over a presentation that seems too polished or rehearsed. Keep it prophetic. evelation 1 :1 says, It is the pirit of prophecy who bears testimony to esus. Through the Holy pirit, God s people can serve as prophets, declaring who esus is and what He is doing. cts notes eter was filled with the Holy pirit when he proclaimed, e cannot help

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speaking about what we have seen and heard (verses , ). Keep adding. Continually collect stories. Then determine the right one for a specific moment. Keep it going. ncourage those who testify to continue telling others including people who don t attend church about what God did. sk permission to post and share video testimonies on social media. hen a culture of celebrating life stories takes root, get ready for the spiritual growth in your congregation. The faith of those who give and hear the testimonies will rise. eople will begin to view trials as preludes to victory. This principle is biblical. Consider the words of evelation 1 :1 11: ow have come the salvation and the power and the kingdom of our God, and the authority of his Messiah. or the accuser of our brothers and sisters, who accuses them before our God day and night, has been hurled down. They triumphed over him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death (emphasis added). God is for us ( omans :31). esus is building His Church, and nothing will overcome it (Matthew 1 :1 ). In a world of hardship, people need reminders of these truths. They need to hear stories of life change. othing inspires faith like the testimony of someone who has e perienced the transforming power of esus. JOHN VAN PAY is the founding and lead pastor of Gateway Fellowship Church (AG), a multisite church with 10 locations in the San Antonio area. He also serves on the CMN Lead team.

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Bible-Engaged Kids Nurture love for God’s Word through children’s ministries By KATIE MACIEL

ne Sunday, I asked the children in my kids church to read Hebrews 1 :1 with me. The passage is about Christ s atoning sacrifice once for all. It s not an easy read. However, the moment was about more than reading comprehension. It was about the process of becoming Bible engaged. How many of you understand these verses I asked. few of you. Let s stop and re ect. hat do you think the writer of Hebrews meant fter a long pause, one child suggested, acrifice nother raised a hand and inter ected, I know before trailing off with, ever mind. I forgot. I see a lot of hands are going down, I said gently. That s . I chose this passage on purpose.

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I continued, o matter how old you are, there will be things in the Bible you don t completely understand. I don t want you to be afraid of that or think you can t read the Bible because of it. Instead, pray for God to help you know Him more through reading His ord. Let trust fill in the pieces you don t understand. Bible engagement is vital to discipleship, and it should start early. et few mericans of any age are regularly reading cripture on their own. ccording to merican Bible ociety s tate of the Bible report, ust of adults in the . . read the Bible at least weekly outside of church. nd the trend is moving in a concerning direction. In 1, the share of adults reading the Bible at least weekly was 3 . hy aren t more mericans Bible engaged There are likely a number of contributing factors, but I believe a key reason is a lack of intentional discipleship during the formative years. Most children s ministries do a great ob of presenting the Bible in fun and memorable ways. However, unless we train children to interact with the ord of God, there is a good chance they won t prioriti e Bible reading later on. Bible engaged adult typically starts as a biblically trained child. Children s leaders have an opportunity to instill a love for God s ord in the ne t generation. It begins with training hearts, heads and hands.

Consider including times of stillness in your kids services, reminding children to listen with their hearts to what God is saying. aturally, they re not going to behave like little adults while you e pound on cripture. But kids are capable of responding to moments that are about more than entertainment. lan a time during each service for kids to think about cripture. se introspective language such as re ect, listen and rest to describe this time together.

Unless we train children to interact with the Word of God, there is a good chance they won’t prioritize Bible reading later on.

Hearts The prophet eremiah said, hen your words came, I ate them; they were my oy and my heart s delight, for I bear your name, LORD God lmighty ( eremiah 15:1 ). e can engage young hearts in the learning process by developing children s ability to listen and re ect. salm :1 says, Be still, and know that I am God. God designed human hearts to know Him through His pirit and His ord.

Have kids memori e cripture and repeat it, without worrying about the immediate application. elcome the Holy pirit s presence, providing space for Him to speak. ids can open their hearts to God s ord even if they don t immediately understand it. salm 11 says, I delight in your decrees; I will not neglect your word. our statutes are my heritage forever; they are the oy of my heart (verses 1 ,111). s children s leaders, we have the privilege of helping kids learn to delight in the ord of God. hen that happens, Bible engagement becomes a oy, not a chore. Heads ote knowledge of people, places and big ideas is ust the beginning. ids need opportunities to apply their learning, think for themselves, and hear from the Holy pirit. ose uestions that encourage critical thinking. Invite kids to ask uestions about the lesson. Help them connect the dots from one week to the ne t by identifying themes in cripture. Children

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won t catch all the nuances, but they will grow in understanding. f course, we can t ust throw kids into the intellectual woods with no tools for navigating. The Bible is a big book. Help children gain the confidence to use it on their own.

Rather than just teaching Bible facts, the goal is promoting lifelong Bible engagement. This re uires a mindset shift. ather than ust teaching Bible facts, the goal is promoting lifelong Bible engagement. Here are five ways to e uip children for the ourney: 1. Put Bibles in little hands. Continually e pose children to physical copies of the Bible from an early age even if they cannot read. ncourage them to hold and e plore the Bible. llow time for kids to ip through the pages, see the illustrations, and stumble over words. 2. Make the text accessible. ids are all over the spectrum when it comes to reading ability. The ew International eader s ersion ( I ) is written at a third grade level for easier reading. There are also a variety of storybook Bibles available for young children. Help early readers and non readers by reading aloud to them. se visuals, such as book illustrations, posters, cutouts, action figures, and digital images. 3. Provide structure. Give kids a Bible reading plan. hether the goal is reading a daily verse or reading through an entire book of the Bible together, a framework makes it more manageable and gives children a sense of accomplishment. It also makes it easier for parents to get involved. 4. Build slowly. s part of each lesson, give kids small portions of cripture to read independently. ver time, encourage them to take on longer passages.

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5. Practice locating Scriptures. Divide kids into pairs or teams and have them race to look up Bible te ts by chapter and verse. sk adult volunteers to assist if needed. This time honored e ercise, often referred to as a sword drill, is a fun way to help children learn to navigate the Bible. Hands inally, encourage kids to put the Bible s lessons into action by serving God and others. Talk about the Bible s teachings regarding ingdom work. Then provide opportunities for children to use their gifts. or e ample, kid volunteers can help lead worship, pray, pass out snacks, and greet visitors. utside of church, kids can live out cripture by telling their friends about esus, honoring their parents, practicing kindness, and e tending forgiveness. s aul reminded Timothy, ll cripture is God breathed and is useful for teaching, rebuking, correcting and training in righteousness ( Timothy 3:1 ). f course, children s leaders aren t ultimately the ones who will make the Bible relevant to the ne t generation. That is the work of the Holy pirit, who makes God s ord alive and active in hearts and minds, guiding believers into all truth as they live it out day to day ( ohn 1 :13; Hebrews :1 ). es, make kids church fun. es, keep it lively and age appropriate. In all of that, however, don t lose sight of the priority for making disciples who are Bible engaged and pirit led for a lifetime. hen Bible engagement grows among our children, it will change more than ust statistics. It will change the world.

KATIE MACIEL is director of Kids First Ministries at Joliet First Assembly in Joliet, Illinois.

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Our Biggest Ministry Challenge How do we reach a generation that sees religion as optional? By JOSH WELLBORN

have worked in youth ministry my entire adult life. The biggest religious trend in that time has been the rise of the nones. This term refers to people who don t identify with any religion. Gallup has been asking mericans about their religious affiliation since 1 . In 1 3, when I graduated from high school, of mericans claimed to be Christian, while ust claimed no religious affiliation. By 1, the share of Christians had fallen to , while the ranks of nones had more than tripled to 1 . Gallup s figures may be too conservative. ew esearch Center reports the nones grew from 1 of the population in to in 1. mong youth 13 1 , the share is 3 .

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If the rise of the nones is the biggest religious trend in our lifetime, the biggest ministry challenge may be how we reach and retain youth for whom religion is increasingly optional. Based on 5 years of working with teens in various capacities, I ve noticed that spiritually healthy, missionally effective youth ministries typically do four things well.

1. Community irst, they build caring communities. This involves making a space for students to feel they belong and matter. It re uires identifying and developing youth workers who have a gracious heart toward teens and want to build relationships with them. Caring community needs to be more than

words in our mission, vision, and values statements, however. It must be part of our organi ational culture, something we practice daily. esus said, Love each other as I have loved you. Greater love has no one than this: to lay down one s life for one s friends ( ohn 15:1 13). The arrow of care in esus words points from us to them. Too often, we youth workers turn the arrow in the opposite direction. e want teens to love us. e want them to think we are young, cool and talented. If they do, they ll oin our youth group. In a 1 survey from pringtide esearch Institute, ust 1 in 1 teens and young adults reported hearing from a faith leader during the pandemic an intensely stressful time for many youth. That statistic re ects what happens when our arrow of care points the wrong way. e fail to serve young people in need. Could this be why many teens no longer affiliate with any religion e need to love students with time, attention, and appropriate affection. This re uires understanding youth culture and having grace to walk with teens on their spiritual ourney. hen we do that, they ll find a home in our ministries. They ll start to love, care for, and forgive one another, too. ho wouldn t want to be part of that kind of community

Identity is a big deal to teenagers. In secular culture, race, gender, se ual orientation, and socioeconomic status often hold pride of place in a kid s identity. esus wants all of us to find our identity in Him. My colleague lly Marro uin leads the discipleship initiative of the ssemblies of God national office. Her team recently developed a resource called Dimensions of a pirit illed Disciple. Those dimensions describe what a lifelong follower of esus looks like. They include Bible engagement, e perience of the Holy pirit, missional habits, prayerful conversation with God, worshipful delight in God, compassionate service, and a lifestyle of generosity. These dimensions describe outcomes, not methods. How well is your ministry producing these outcomes of spiritual life in young people I ask because deconstruction has become a bu word. It refers to uestioning everything you ve been taught about Christianity. ome who do this will leave Christianity entirely. thers will move in a liberal theological direction. Deconstruction understandably worries parents and youth workers alike. I sometimes wonder, though, whether young people are deconstructing cultural religion more than biblical Christianity. s my friend Gary Garcia puts it, I ve often noticed that those who are deconstructing their faith never constructed much of a foundation in the first place. outh ministry should help students lay solid foundations of lifelong discipleship to, and identity in, esus Christ.

If the rise of the nones is the biggest religious trend in our lifetime, the biggest ministry challenge may be how we reach and retain youth for whom religion is increasingly optional.

2. Discipleship piritually healthy, missionally effective youth ministries also disciple young people well. esus said, Therefore go and make disciples of all nations, bapti ing them in the name of the ather and of the on and of the Holy pirit, and teaching them to obey everything I have commanded you (Matthew :1 ).

3. Outreach outh ministry should do outreach well. ohn :31 35 reports an interesting conversation

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esus had with His disciples. fter a long day of ministry, esus sat down at the town well, while His disciples went searching for food. hen the disciples returned, they said, abbi, eat something. esus replied, I have food to eat that you know nothing about. This confused the disciples, who thought maybe someone else had brought esus food. Then esus said, My food is to do the will of him who sent me and to finish his work. esus was talking about the work done for the sake of evangelism and demonstrating God s love to people who have not heard the gospel. In the Bible, evangelism and discipleship are closely related. e start the ourney of discipleship when we respond to the gospel. s we mature spiritually, we share the gospel with others. This is our missional purpose. piritually healthy, missionally effective youth ministries understand this. They recogni e the Church has not done its ob if it has ust created community for and discipled young people who are already part of the congregation. The Church must move outside its four walls. I have always en oyed coming up with creative ways of reaching out to unsaved, unchurched and de churched teens. This is youth ministry at its most innovative and fun. The key goal, however, is to enlist young people in doing the work of outreach. This is how they grow spiritually. o, make sure teens understand the spiritual needs of their community. sk them to prayerfully consider creative ways to reach their generation. Help them see their campus, neighborhood, sports team, place of employment, and even home as a mission field. Then e pand their hori ons. burden for the lost must e tend past their school, city or nation to the global mission field. Teach students about world missions, and give them opportunities to work short term in a cross cultural e perience.

4. Family The final thing spiritually healthy, missionally effective youth ministries do is engage family. The church and family cooperate in the spiritual formation of young people. esus commanded the Church to make disciples. aul told parents to bring children up in the training and instruction of the Lord ( phesians : ). ngaging family has two benefits. irst, it creates a bridge so young peoThe Church ple can develop a consistent character must move at church and at home. amily members are powerful allies in the discipleoutside its ship ourney. four walls. econd, family members can provide feedback regarding the effectiveness of your ministry. How is the youth ministry schedule affecting the family dynamic hat felt needs does the family have hat is the spiritual maturity level of the parents or guardians How can you help them

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Conclusion fellow youth worker recently said to me, I don t know that youth today are less Christian than they used to be, but I do know they are more comfortable saying and admitting things past generations kept uiet about. He may have a point, though the statistics I cited above seem to show a generational loss of faith. ither way, we have our work cut out for us. oung people are looking for community, identity and purpose. They re willing to turn things upside down to find them. Do we have enough credibility with teens to be part of the process of turning things right side up again

JOSH WELLBORN is national youth director for the Assemblies of God (USA).

SMALL GROUP RESOURCES For Youth and Adults

Build communities that study the Bible and apply it to life together. Dive deep with discussion focused on what the Bible says. Enrich the lesson with thought-provoking videos. Get people into the Word with personal devotions.

Download sample lessons at BibleEngagementProject.com.

Summer 2022

M I N I S T RY | A D U LT S

Let Us Pray Make prayer a focal point of your services By AL TOLEDO

eslie began attending Chicago Tabernacle when it was only a few years old and soon became one of our most faithful workers. s her pastor, I loved seeing how eager Leslie was to draw closer to God, especially through prayer.

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ince my wife, Chrissy, and I planted the church more than years ago, we ve called our prayer meeting the most important meeting of the week. Today, hundreds of people gather weekly to pray. But in those early days, it wasn t uncommon for ust a few to come together with one focus: calling on the name of the Lord. Leslie rarely missed a prayer meeting. ur congregation has always been diverse. Leslie was a young, affluent, single woman with a rising career. In our prayer meetings and worship services, she prayed fervently with people from a wide variety of backgrounds, crying out to God

on their behalf and asking Him to intervene in their situations. ears ago, Leslie told me, I would have never crossed paths with the people I know now at church let alone have such a bond with them if it weren t for the fact that we pray together. Leslie s e perience should not be a rare one. rayer is one of the things all God s people should have in common when we come together (Mark 11:1 ). ur Heavenly ather wants His Church to reproduce praying people. That means we must be intentional about training people to pray.

If we cannot interrupt a worship meeting to stop and seek the Lord, perhaps we have missed the point.

lthough many congregations perceive prayer as simply one ministry within the Church, I believe it should permeate everything we do. hat would it look like if our entire church were inclined to pray hat if every ministry made prayer a priority s impactful as the prayer meetings and altar times were for Leslie, it was her introduction to a churchwide culture of prayer that made the greatest impression. rayer is caught more than taught. It begins with an emphasis on seeking God whenever we come together.

Elevate Prayer The more you talk about prayer, the hungrier people will become for it. tart emphasi ing it in your sermons and other communication, and those who long to pray will surface within the congregation. levating prayer in our worship services elevates prayer in individual lives. hen congregants sense prayer is a priority, they will respond. s pastors, we have a calling to lead by e ample in every spiritual discipline, including prayer. Modeling prayer can be as simple as pausing in the middle of a message to pray about one of your application points. uch a moment can powerfully impact your culture and create a new mindset within your congregation to prioriti e prayer in the corporate setting. Take time in each service to stop and pray together for your community, your government, the youth of your church, an event you are planning, or some other area of emphasis. This helps congregants develop a habit of praying. rayer is a powerful insertion in any gathering. It brings people closer to God and one another. If we cannot interrupt a worship meeting to stop and seek the Lord, perhaps we have missed the point. Celebrate Prayer hen God answers a prayer, be sure to acknowledge it, as the psalmist David did: This poor man called, and the LORD heard him ( salm 3 : ).

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ausing to pray with your congregation is wonderful, but it s ust as important to pause and celebrate what God has done. salm 3 :3 says, Glorify the LORD with me; let us e alt his name together. I sought the LORD, and he answered me; he delivered me from all my fears. Talking about answered prayers is a part of e alting God s name together. Therefore, we should make space for it in our gatherings. Time and again, we have presented dire situations to our congregation at a prayer meeting or during a worship service and seen God answer our prayers often in miraculous ways. haring these testimonies builds the faith of our people and brings glory to God. How, then, can we keep answered prayers a secret Bragging about what the Lord has done will

a praying posture, we are asking Him to work in and through us. rayer turns the emphasis toward God and helps people begin to see their potential in Christ. very believer can and should pray. Have staff members as well as lay leaders come forward to pray for those who respond to your message during an altar call. This ministry should not be reserved only for pastors and elders. salm 3 : says, Let all the faithful pray to you. ome Christians think of prayer only as a private activity. But the Bible teaches it is also a vital part of corporate worship. In 1 Timothy, aul began his instructions on worship by saying, I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people ( :1). ames told his readers, Confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective (5:1 ). eleasing people to pray reminds your congregation the goal of the day is not hearing a good sermon but seeking God in response to His message. If we commit to these disciplines when we come together for worship, the people of our churches will find common ground and become even more uent in the language of prayer. hen the Church begins to pray, God s kingdom advances and atan s plans retreat. Make prayer a central part of every service, and watch God work in your congregation and community.

Every time we entreat the Lord from a praying posture, we are asking Him to work in and through us. inspire people to pray with greater e pectation and praise with more enthusiasm. It will energi e your corporate worship.

Activate Prayer s a pastor, one of my favorite moments on any given unday is when I walk through the spaces of our church an hour or so before service begins and see the ministry teams huddled up praying together for God to use them for His glory and bless the services with His presence and power. our ministry teams should see themselves as prayer teams first. This mindset changes the way people e perience ministry. It impacts everything from the greeting in the parking lot to the passion of the worship band. esus said, part from me you can do nothing ( ohn 15:5). very time we entreat the Lord from

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AL TOLEDO is lead pastor of Chicago Tabernacle (AG) in Chicago.

KIDS CURRICULUM For Preschool and Elementary

Connect biblical truths to things kids understand. Hands-on activities drive home biblical truths. Interactive videos welcome kids into the story. Leaders get everything they need on the dedicated app.

Download sample lessons at BibleEngagementProject.com.

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MAKE IT COUNT

A 10-Week -Week Study For Leadership Teams

What Is Make It Count?

ake It Count is a leadership development resource for use individually or with staff, volunteers, or board members. Each installment is also available online as a downloadable PDF, along with interactive pages for group member use. The underlined words and phrases in the following text correspond to fill-in-theblank sections on team member pages. Access these free resources at influencemagazine. com/Downloads. These lessons are written by STEPHEN BLANDINO, lead pastor of 7 City Church in Fort Worth, Texas, and the author of several books.

Leading With the Fruit of the Spirit By STEPHEN BLANDINO

hile discipleship ministries often emphasize the fruit of the Spirit, it’s easy to forget this teaching applies to leaders too. Our culture tends to associate leadership with busyness, boldness, aggressiveness and assertiveness. When people think of leaders, words like “love,” “joy,” and “forbearance” may not spring immediately to mind. Some might even consider it a weakness for leaders to exhibit traits like kindness, goodness, faithfulness and gentleness. Of course, that’s not what Scripture teaches.

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When leaders embrace, cultivate and model the fruit of the Spirit, they begin leading like Jesus — the greatest leader the world has ever known. This installment of Make It Count is all about becoming more Christlike. The following 10 lessons explore the fruit of the Spirit from a leadership perspective: 1. Leadership and the Fruit of the Spirit. Leaders can’t pick and choose when it comes to the fruit of the Spirit. They need all nine character traits, cultivated through regular fellowship with the Holy Spirit. 2. Leading With Love. Ministry is all about people. As author Jon Tyson notes, leaders must choose to love as they listen, observe, value, encourage and respond to others.

3. Leading With Joy. Joy is not a feeling that depends on outside circumstances. It’s a choice we can make as we practice gratitude, cultivate healthy perspectives, and seek out positive people. 4. Leading With Peace. This kind of leadership must come from a place of peace and a posture of peace. e find a place of peace by spending time with God. A posture of peace then keeps us from bulldozing the people we lead. 5. Leading With Patience. Patience can bump against the desire for progress. However, patience is key to spiritual formation, improved relationships, and broader buy-in to the vision. 6. Leading With Kindness. Kind leaders are more than “nice.” They express kindness by withholding judgment from those they lead and extending compassion to the people around them. 7. Leading With Goodness. Goodness denotes both benevolence and uprightness of heart. In other words, when we lead with goodness, we choose to be good and do good. 8. Leading With Faithfulness. We often equate faithfulness with showing up. Yet biblical faithfulness goes much deeper. When we lead with faithfulness, we model loyalty to God, wise stewardship of Kingdom resources, and consistency in our commitment. 9. Leading With Gentleness. This trait might seem weak, but gentleness requires strength of character. It involves submission of our will to God and a posture of humility before Him. 10. Leading With Self-Control. The ability to control one s appetites is essential to effective leadership. Without self-control, we’ll make rash decisions, engage in unhealthy pursuits, and treat people with disrespect. As you discuss and apply each lesson with your team, your leadership will begin to look more like Christ s. nd you may notice a difference in your working relationships.

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LEADING WITH THE FRUIT OF THE SPIRIT

Leadership and the Fruit of the Spirit

Assess

What role does the fruit of the Spirit play in leadership?

Insights and Ideas

hat would summer be without fresh fruit? From juicy peaches to bright berries, the bounty of produce delights the senses and adds avor to the season. In Galatians 5, the apostle Paul described the evidence of the Holy Spirit’s work within Christians as a kind of fruit the fruit of the pirit (verse ). These pirit endowed traits avor our lives with the nature of Christ. hat are those avors Galatians 5: 3 says, The fruit of the pirit is love, oy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law.” These nine ualities have a profound effect on leaders. Leadership isn t ust about what we do or whom we lead; it’s about who we are. To develop leadership marked by the fruit of the Spirit, keep two things in view: 1. Leaders need the entirety of the fruit of the Spirit. Paul listed nine distinct qualities. However, the fruit of the pirit isn t like offerings on a salad bar. e don t get to pick and choose which bits we want and which ones we’ll skip. Too often we’d like a giant serving of peace, but we’d rather pass on the forbearance. We’ll delight in the joy but ignore the self-control. As leaders, we need the entirety of the fruit infused into the entirety of our lives and ministries. 2. Leaders need fellowship with the Spirit. The fruit in Galatians 5: 3 is not the result of our efforts. It s the fruit of the Holy pirit, springing up in our lives in response to the pirit s work. We don’t produce fruit on our own but in cooperation with the Holy Spirit. As leaders, we must welcome His work in every aspect of our daily lives. Leadership without the fruit of the Spirit is dangerous. Pride and folly grow, stunting the redemptive potential of the local church. But with the fruit of the Spirit, we’re able to lead by example, love people, and bring glory to God.

Reflect and Discuss

1. Which quality of the fruit of the Spirit is your greatest struggle? Why? 2. What does it look like to have fellowship with the Holy Spirit? 3. How can our team be more intentional about becoming fruit bearing disciples of esus

Apply

To which fruit of the Spirit characteristic do you need to give more attention? Over the next month, start each day by welcoming the Spirit’s presence and activity in your life. Then, at the end of each day, re ect on how well you cooperated with Him and how you can improve.

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LEADING WITH THE FRUIT OF THE SPIRIT

Leading With Love

Team Review

How have you been responding to the Holy Spirit’s work to cultivate His fruit in your life and leadership?

Assess

Why does our culture usually separate love from leadership?

Insights and Ideas

he apostle aul begins with love as the first uality in the fruit of the pirit (Galatians 5:22). Do ens of times, the Bible refers to God s love as unfailing. or e ample, salm 13:5 says, I trust in your unfailing love; my heart rejoices in your salvation.” And Psalm 109:26 says, “Help me, LORD my God; save me according to your unfailing love.” Leadership so often conditions us to perform, but God loves us even when we experience leadership failures. God also leads us with love. odus 15:13 says of God, In your unfailing love you will lead the people you have redeemed. In your strength you will guide them to your holy dwelling.” If God leads with unfailing love, shouldn’t we aim for the same standard? In The Burden Is Light, author and pastor Jon Tyson uses the word LOVER as an acronym for living and leading with love: Listen. James 1:19 instructs us to be “quick to listen, slow to speak and slow to become angry.” You’ve probably never felt loved by someone who wouldn’t listen to you. How well do you listen to others? Observe. First John 4:20 says, “Whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen.” How well do you see the people around you — observing their hurts, fears and anxieties? Value. roverbs 1 :31 says, hoever oppresses the poor shows contempt for their Maker, but whoever is kind to the needy honors God.” Do you value people regardless of what they can or cannot do for you? Encourage. Ephesians 4:29 says, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. How encouraging and helpful are your words Respond. irst ohn 3:1 says, Dear children, let us not love with words or speech but with actions and in truth.” Has your love moved from words to actions?

Reflect and Discuss

1. On a scale from 1 to 10, how well are you at leading with love? 2. Name an example of someone who leads with love. How does that person’s love inspire you? 3 e ecting on the L acronym, which uality do you need to cultivate in your life

Apply

Take the next week in your personal quiet time to look up “love” in your Bible’s concordance. Make a list of your observations about love from each verse you read. Then re ect on how you can lead with love and how you can better listen, observe, value, encourage and respond to the people you lead.

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LEADING WITH THE FRUIT OF THE SPIRIT

Leading With Joy

Team Review

How have you led with love over the past week?

Assess

How have you seen joy expressed in the lives of leaders?

Insights and Ideas

oy is not solely about events that warrant celebration. Joy comes from knowing God and trusting in His plan. Despite His suffering, esus maintained an eternal perspective. Hebrews 1 : says, or the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God.” Jesus focused on the joy beyond the Cross. Leadership is hard. The most challenging problems always rise to the leader. But even in the face of hardships, we can experience joy in Christ. Here are three ways to lead with joy: 1. Keep a gratitude journal. A growing body of research suggests this practice has a positive effect on mental and physical well being. ne study even found that keeping a gratitude ournal for eight weeks can improve cardiovascular health. In 1 Thessalonians 5:1 , aul said, “Give thanks in all circumstances; for this is God’s will for you in Christ Jesus.” This isn’t always easy. There are some circumstances in which gratitude doesn’t come naturally. But regularly expressing gratitude conditions us to look for joy — even when circumstances are difficult. 2. Cultivate perspective. uthor . obert Clinton observed that the difference between followers and leaders is perspective, and the difference between leaders and better leaders is greater perspective. The more your perspective is centered on Christ, the more you’ll see circumstances through a lens of faith. Rather than rising and falling with the ups and downs of life and leadership, you can find oy in every season. 3. Seek out positive people. In leadership, you need people who will speak truth to you and help you grow. But these same people should also love you, believe in you, and speak life into you. Joy isn’t solely circumstantial; therefore, you need to guard against negativity. If you’re going to lead with joy, you need to keep your spiritual and emotional tanks full. When you become drained and defeated, depressed and despondent, it’s harder to lead with joy and be a source of joy to the people around you.

Reflect and Discuss

1. What does biblical joy mean to you? . Can you give an e ample from your past of finding oy in Christ when you faced a difficult situation? 3. hich of the three suggestions for leading with oy do you find most helpful hy

Apply

Implement the three steps to leading with joy. Start a gratitude journal by writing down two or three things for which you re thankful each day. Cultivate perspective by choosing a specific situation you’re facing right now, viewing it from an eternal perspective, and articulating in writing a response that re ects oy. inally, seek out positive people who will regularly speak into your life.

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LEADING WITH THE FRUIT OF THE SPIRIT

Leading With Peace

Team Review

How have you led with joy over the past week?

Assess

What does leading with peace mean to you?

Insights and Ideas

eace seems elusive amid the tension and chaos of our world. But as we welcome the work of the Spirit in our lives, we will bear the fruit of peace internally and externally. Leading with peace is essential, especially in unsettling times. During such times, people often look to their leaders for answers. In those moments, they need leaders who are doing the following: 1. Leading from a place of peace. Leaders often lead through pain and uncertainty, as the past two years have demonstrated. In these times, leaders need internal peace to combat external pressure. Without internal peace, leaders will be crushed under the weight of worry and the heaviness of hardship. aul wrote in Thessalonians 3:1 , ow may the Lord of peace himself give you peace at all times and in every way. The Lord be with all of you.” Our daily connection to the Prince of Peace enables us to lead from a place of peace. If we aren t at peace internally, we re more likely to feel stress and even perpetuate con ict. 2. Leading with a posture of peace. ome leaders try to fulfill their vision through bullying. Their aggressive posture has a way of bulldo ing people who might see things from a different perspective. That is not God s way, however. omans 1 :1 reminds us, If it is possible, as far as it depends on you, live at peace with everyone.” Good leaders don’t leave peace to happenstance. They have the ability to stay focused on their vision while simultaneously cultivating peace in relationships. nd when con ict does arise, good leaders approach it with the right spirit, so peace is a more likely outcome. Peace should mark our lives and our leadership. It should be our attitude and our aim. omans 1 :1 says, Let us therefore make every effort to do what leads to peace and to mutual edification.

Reflect and Discuss

1. Can you think of a time when you were able to lead from a place of peace in the midst of a trying situation? 2. How do you maintain a posture of peace when dealing with an irate or disagreeable person? 3. How can leaders remain true to their God inspired vision while simultaneously fostering peace in relationships?

Apply

On a scale from 1 to 10, how well do you lead from a place of peace? Identify two things you can do to foster deeper peace in your soul. Then consider how well you lead with a posture of peace. What are two things you can do to maintain the right spirit when pursuing a bold vision or leading through con ict

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LEADING WITH THE FRUIT OF THE SPIRIT

Leading With Patience

Team Review

How have you led with peace over the past week?

Assess

How have you seen patience prove beneficial in leadership

Insights and Ideas

orbearance is the fourth quality in Paul’s fruit of the Spirit description. A common synonym is “patience.” Traffic lights, slow internet speeds, and long drive thru lines can make us feel impatient. However, Paul isn’t talking about patience with things as much as patience with people — or restraint in the face of provocation. In other words, we don’t lash out in anger when someone tests our patience. ome Bible translations use the word longsuffering. This can be challenging for many leaders. Leaders tend to have a bias toward action, and most of us feel like our goals should have been reached yesterday … or yesteryear. evertheless, patience is critical to effective leadership. Here are three reasons why: 1. Patience forms the leader. Colossians 3:1 includes patience in a rather noble list of character traits: “Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.” As leaders, we like to form visions, but God likes to form hearts. Allowing Him to fully form and shape us will give us the inner resources to endure when we’re tested by the biggest leadership storms. This formation process takes time. 2. Patience improves relationships. Leadership is about relationships. And relationships are rarely efficient. trong relationships re uire investments of time. To lead with long term impact, you need to e ercise patience so those relationships can ultimately ourish. phesians 4:2 says, “Be completely humble and gentle; be patient, bearing with one another in love.” 3. Patience fosters broader buy-in to the vision. Catching vision and casting vision don’t move at the same speed. You might catch a vision in a day, but casting that vision could take days, weeks or even months. Patience means more meetings and more time to answer questions, but in the end, you’ll usually foster broader buy-in to the vision. Proverbs 25:15 says, “Through patience a ruler can be persuaded, and a gentle tongue can break a bone.” The Message puts it this way: atient persistence pierces through indifference; gentle speech breaks down rigid defenses.” Going slowly at first will eventually allow you to move uickly when it most counts.

Reflect and Discuss

1. Can you share an example of how having patience — or a lack of patience — impacted your ability to lead people? 2. What situations has God used to form patience in you? 3. hich of the three reasons for developing patience in leadership most resonates with you Why?

Apply

e ect on the three points in this lesson. hich one needs the most attention from you right now? Do you need to yield to the Spirit’s character formation process? Do you need to apologize to someone for being impatient? Do you need to slow the pace of your vision casting to allow more time for people to catch it? Identify your next step, and then practice leading with patience.

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LEADING WITH THE FRUIT OF THE SPIRIT

Leading With Kindness

Team Review

How have you led with patience over the past week?

Assess

What does being a kind leader mean to you?

Insights and Ideas

indness goes a long way in relationships. Kind people extend grace and respect. They serve with humility, celebrating and valuing the contributions of others. They are encouraging and caring. Mother Teresa once said, “Let no one ever come to you without leaving better and happier. Be a living expression of God’s kindness: kindness in your face, kindness in your eyes, kindness in your smile, kindness in your warm greeting.” Imagine the kind of impact we could make if we led that way. Consider two expressions of leading with kindness: 1. Lead with kindness by what you withhold. God’s kindness and grace open the door to repentance and salvation. As His people, we should not judge others harshly. Instead, we should choose kindness as we point people to Him. omans :1 says, ou, therefore, have no e cuse, you who pass udgment on someone else, for at whatever point you judge another, you are condemning yourself, because you who pass judgment do the same things. Now we know that God’s judgment against those who do such things is based on truth. So when you, a mere human being, pass judgment on them and yet do the same things, do you think you will escape God’s judgment? Or do you show contempt for the riches of his kindness, forbearance and patience, not realizing that God’s kindness is intended to lead you to repentance?” Rather than condemning and criticizing, kindness pulls back the judgment and leans forward with grace. This isn’t easy, especially when we’ve been hurt, but we take the high road when we withhold judgment. 2. Lead with kindness by what you extend. Leading with kindness isn’t just about what we withhold. It’s also about what we extend. Proverbs 19:17 says, “Whoever is kind to the poor lends to the LORD, and he will reward them for what they have done.” Kindness to the poor is often modeled by the generosity we extend. In giving generously to those in need, we lend to God. phesians :3 provides another e ample: Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” Christ withheld judgment and extended compassion. We should do the same. Through acts of compassion, we can help those we lead.

Reflect and Discuss

1. Can you share a time when a leader was kind to you by withholding judgment? 2. What does it look like to extend kindness to the people you lead? 3. hat are two behaviors our team can intentionally model to cultivate kindness

Apply

From whom do you need to withhold judgment? What can you do to extend kindness instead?

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LEADING WITH THE FRUIT OF THE SPIRIT

Leading With Goodness

Team Review

How have you led with kindness over the past week?

Assess

How would you define goodness

Insights and Ideas

he sixth quality mentioned in the fruit of the spirit is “goodness.” People often think of goodness as benevolence or good deeds. However, it’s also moral character that emphasizes uprightness of heart. There are two ways to lead with goodness: 1. Lead with goodness by being good. Leaders have a responsibility to lead by example. The apostle Paul told a young leader named Timothy, “Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in conduct, in love, in faith and in purity” (1 Timothy 4:12). Notice, Paul implored Timothy to lead by example in five areas: speech, conduct, love, faith and purity. Speech is about what we say and how we talk. Conduct is about our integrity and behavior. Love is about our relationships with God and people. Faith is about our trust in God and His Word. And purity is about our morals. As leaders, we are called to model goodness by being the kind of leader Paul describes. Too often leaders would rather look good. But as author Bob Goff once said, e plant sod where God wants us to plant seed. He’s more interested in growing our character than having us look finished. 2. Lead with goodness by doing good. Not only should we be good, but we should also do good. Paul said, “We are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do” (Ephesians 2:10). Notice, we were created to “do good works,” and these good works were determined before we were even born. In Corinthians : , aul said, God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work.” When we lead with goodness, we prioritize doing the greatest good with what God has given us. God has entrusted you with gifts, abilities, skills, in uence, money and time. How are you using those resources to serve people and advance His kingdom? Are you leading for your own gain, or are you leading for the good of others? Leaders lead by who they are and what they do. Being and doing are within our control. Healthy leaders choose to model goodness as they welcome the good work of the Holy Spirit.

Reflect and Discuss 1.

hat area of being good speech, conduct, love, faith or purity do you find most challenging? Why? 2. What are the good works you feel God has called you to do? 3. hat is a practical way to lead with goodness in your current ministry conte t

Apply

Leading by being is all about character. What part of your character needs more attention? Leading by doing is all about the good you bring about in the world. What steps can you take this week to accomplish the good works to which God has called you?

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LEADING WITH THE FRUIT OF THE SPIRIT

Leading With Faithfulness

Team Review

How have you led with goodness over the past week?

Assess

How would you define faithfulness in the conte t of leadership

Insights and Ideas

hen people hear the word “faithfulness” in church, they often think about somebody who is always there — signing up for volunteer opportunities and never missing a service. In other words, we equate faithfulness with presence. But the concept of faithfulness goes much deeper than just showing up. Faithfulness is the result of a growing faith in God. If faith were a tree, faithfulness would be the fruit. To lead with faithfulness, we need three qualities: 1. Loyalty. Faithfulness comes from the Greek word pistis, which implies moral conviction, belief, trustworthiness, loyalty, reliability and fidelity. imply put, a faithful person possesses a single-minded loyalty to God. James describes the person who asks God for wisdom while harboring doubt as “double minded and unstable in all they do ( ames 1: ). aithful leaders aren t double minded. Instead, they are single-minded in loyalty and love for God. 2. Stewardship. The Parable of the Bags of Gold is a powerful example of faithfulness. When the master returned home, he said to two of his servants, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master s happiness (Matthew 5: 1, 3). But he called the third servant “wicked” and “lazy” (verse 26). hat was the difference tewardship. The first two servants were wise stewards of the master’s resources. The third servant was foolish. The parable had nothing to do with the amount each person received and everything to do with stewardship. God will hold leaders accountable for the resources He entrusts to us, however great or small. If we want Him to consider us faithful, we must steward those resources wisely. 3. Consistency. roverbs : says, faithful person will be richly blessed, but one eager to get rich will not go unpunished.” Consistency is better than any get-rich-quick scheme. There is no shortcut to success. As unattractive as consistency might sound, it’s one of the most powerful traits of people who make the widest and deepest impact. Through trials and triumphs, such people never quit. Author Jim Collins once said, “The signature of mediocrity is chronic inconsistency.”

Reflect and Discuss

1. What does loyalty to God look like? 2. What are three things our team could do to steward our time, talent and treasure more wisely? 3. How have you seen consistency pay off in your life and leadership

Apply

e ect on the three e pressions of faithfulness: loyalty, stewardship and consistency. In which area do you most need improvement Take a few minutes to create a growth plan, and then find someone to hold you accountable. Summer 2022

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Leading With Gentleness

Team Review

How have you led with faithfulness over the past week?

Assess

How do the words “gentleness” and “leadership” go together?

Insights and Ideas

hen people think of leadership, “gentleness” may not come to mind. In fact, it probably wouldn’t show up on a list of the top 1,000 words to describe leadership. We tend to think of gentleness as mild, subdued and perhaps even weak, while leadership is usually seen as bold, aggressive and strong. However, a closer look at Scripture reveals this is an erroneous understanding. Gentleness isn’t weakness; it is meekness. The apostle Paul included gentleness in a list of character qualities for God s chosen people (Colossians 3:1 ). Two qualities are at the heart of leading with gentleness: 1. Submission. Leading with gentleness begins with a posture of submission. Rather than wielding our strength and power over others, a gentle person chooses to submit to God, His Word, and His will. This isn t always easy, especially when we feel ustified in putting others in their place. When we feel hurt or criticized, we may also feel entitled to leverage power for personal gain. But leading with gentleness submits those perceived entitlements to the lordship of Christ. Galatians 6:1 says, “Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted.” And Proverbs 15:1 says, “A gentle answer turns away wrath, but a harsh word stirs up anger.” 2. Humility. Gentle leaders aren’t ego driven. They aren’t obsessed with power, perks, privilege or pride. Humble leaders aren’t consumed with building a name for themselves. Instead, they walk in a spirit of humility that enables them to be gentle with others. Jesus described it this way: “You know that the rulers of the Gentiles lord it over them, and their high officials e ercise authority over them. ot so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave — just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many (Matthew : 5 ). This combination of submission and humility is what makes gentleness an indispensable quality in leadership. Our culture seldom celebrates gentleness, but Scripture does. Leading with gentleness requires intentionality and surrender to Christ.

Reflect and Discuss

1. What is a practical example of leading with gentleness? 2. How have you seen submission and humility contribute to leadership in a healthy way? 3. hat steps do you need to take to lead with gentleness

Apply

The closer you walk with Christ, the more you will resemble Him. Spend some time in prayer, asking God to help you lead with gentleness.

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LEADING WITH THE FRUIT OF THE SPIRIT

Leading With Self-Control

Team Review

How have you led with gentleness over the past week?

Assess

In what ways does self-control impact leadership?

Insights and Ideas

hen you skip a meal, it doesn’t take long before your stomach starts to growl. You might even feel a bit weak or irritated. It’s not until you satisfy your appetite that you feel content again. Appetites aren’t restricted to food, however. A desire for power, money, recognition, or shortterm satisfaction can quickly become a driving force in people’s lives. This is why self-control is vital. We exercise self-control to master our appetites. If leaders don’t master their appetites, it’s only a matter of time before they — and those they lead — experience the consequences and fallout. elf control is so important for leaders that the apostle aul included it in his list of ualifications for elders (Titus 1: ). But here s the good news: God s grace empowers us to lead with self control. Titus :1 1 says God s grace teaches us to say o to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope — the appearing of the glory of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.” Self-control isn’t simply a matter of willpower. God’s grace trains us to live in a self-controlled way. To gauge your own level of self-control in leadership, rate yourself in the following areas on a scale from 1 to 5: • I demonstrate consistency in my moods and temperament that makes it easy for others to work with me. • I have clearly defined boundaries, systems and accountability to help me keep my appetites under control. • I don’t overreact under pressure or when making high-stakes decisions. • I have mentors who help me process leadership challenges, make wise decisions, and exercise healthy leadership. • I trust God’s timing rather than chasing the latest ideas or searching for silver bullets to create rapid growth. • I ve clarified and communicated a ministry strategy that keeps our team focused and engaged. • I treat team members with respect, dignity and compassion. • I model humility and teachability when it comes to being more self-controlled. How did you do? Let these questions guide you toward a deeper life of self-control so that you can lead for the long haul.

Reflect and Discuss

1. What were your greatest takeaways from this lesson on self-control? 2. What appetites do leaders tend to struggle with the most? 3. How did you rate yourself in each of the areas above In which areas do you need to grow

Apply

e ect on your ratings above. ut together a plan to grow in the two areas where you rated yourself lowest. If you are willing, ask someone who knows you well to rate you in each area, and then put together a plan to improve. 114

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Out of the Nightmare

(Continued from Page 120)

will be saved”(Romans 10:9). I knew I needed God. I responded to the invitation to receive Christ and repeated a prayer I would come to know as the sinner’s prayer. That church and youth group quickly became the center of my world. I found faith, friends and sanctuary there. It wasn’t long before I was back at the altar, praying about God’s will and direction for my life. The still, small voice of the Lord spoke to me. In that moment, I sensed God saying, “I’m calling you to ministry.” Overwhelming fear and doubt rose within me. I could barely read or write. One of the casualties of my childhood was my education. Dyslexia, learning disabilities, and trauma at home made school impossibly difficult. How could I get a Bible degree? Still, I wanted to honor God. After gathering all my courage, I finally went to visit a college. I sat across the desk from the dean, who asked, “Mark, are you called by God?” “Yes,” I replied. The dean got up from his desk, walked over to a window, tapped to get the attention of a staff member who was walking by, and introduced me to her. I enrolled that day and became the first student utilizing the new learning center. I faced many challenges, but I also had help. Today, I’m a proud graduate of Zion Bible Institute (now Northpoint Bible College in Haverhill, Massachusetts) and an ordained Assemblies of God minister. God helped me forgive those who hurt me and

those who failed to defend me. Since that time, forgiveness and healing have become central themes of my ministry. Christians often view forgiveness as an instant release from pain, but it seldom works that way. There is nothing magical about saying you forgive someone. Forgiveness is a process and a journey. Thankfully, it is not one we navigate alone. God walks beside us every step of the way, providing grace and strength. He promises never to leave or forsake us (Hebrews 13:5). My testimony has given me opportunities to minister to many hurting people. I remind them their wounds are not their identity. I talk about what it means to find your identity in Christ. Although what I have been through has shaped me, it does not own me. One of my favorite verses is Psalm 10:14: But you, God, see the trouble of the afflicted; you consider their grief and take it in hand. The victims commit themselves to you; you are the helper of the fatherless. The nightmare I lived through once tethered me to brokenness, but the Lord saw my affliction and grief and set me free. I am no longer a victim. I am a child of God.

Although what I have been through has shaped me, it does not own me.

Adapted from Forgiving the Nightmare by Mark Sowersby. MARK SOWERSBY is lead pastor of Calvary Community Church (AG) in Dudley, Massachusetts, as well as an author and speaker.

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T H I S I S M Y S T O RY

Out of the Nightmare By MARK SOWERSBY

can’t recall the exact day it happened, but I vividly remember the cracking sound of the threshold and the foul smell of my attacker’s breath and sweat. I remember the awful touch, the lies, the physical pain, and the overwhelming sense of confusion the first time I was raped. I can still hear my mother’s husband saying, “Markie, don’t tell anyone because they will take you away from your mom.” That was the day I became a victim. I was 7 years old, and I felt utterly lost and alone in my suffering. I tried to make sense of what was happening. Maybe it was not real. Maybe I was not real. Where was my biological dad? Where was my mom? Where was my defender? Was there an escape from this nightmare? I died a little more each day until I was just a shell inside. Broken and brainwashed, I resigned to the idea that abuse was my lot in life.

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Broken and brainwashed, I resigned to the idea that abuse was my lot in life. By the summer of my 16th birthday, my outlook had changed. I was older, bigger, stronger, and determined never to be sexually abused again. Although the assaults stopped, the verbal abuse continued. My solution was staying away from home as much as possible. During one of the final days of that summer, I went to church. The youth group sang, and the youth pastor shared the gospel. The words of the message penetrated my heart: “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you (Continued on Page 119)

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