ISSUE 34 / APRIL–JUNE 2021
BETH GRANT / MATTHEW D. KIM / KEN SANDE
APRIL-JUNE 2021
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MAGAZINE
THE SHAPE OF LEADERSHIP
INFLUENCE MAGAZINE
S U B S C R I P T I O N S
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Influence magazine is published by the General Council of the Assemblies of God Publisher: Douglas E. Clay Executive Editor: George P. Wood Managing Editor: Rick Knoth Senior Editor: John Davidson Assistant Editor: Christina Quick Designers: Steve Lopez and Prixel Creative Advertising Coordinator: Ron Kopczick
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Copyright © 2021 by The General Council of the Assemblies of God, 1445 N. Boonville Ave., Springfield, MO 65802-1894. Permission required for reprints. All rights reserved. All materials published herein including, but not limited to
Stephen Blandino, Doug Clay, John Davidson, Rodolfo Galvan Estrada III, Edna Geddes, Beth Grant, John Hailes, Lon Haris, Heidi Keeler, Matthew D. Kim, Kristi Northup, Lori O’Dea, Shannon Polk, Christina Quick, Dennis Rivera, Ken Sande, Richard E. Stearns, Les Welk, George P. Wood, John Zick
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S P E C I A L T H A N K S Donna L. Barrett, Malcolm Burleigh, Douglas E. Clay, Wilfredo De Jesús, Rick DuBose, Greg Mundis
E D I T O R I A L
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ACADEMIC EXCELLENCE SINCE 1920
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APRIL-JUNE 2021
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CONTENTS
8 From the Editor
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Do Not Be Afraid! GEORGE P. WOOD
10 From the Heart of the GS
The Power of a Gospel-Centered Church Five practices that will transform your church DOUG CLAY
p38 14 Leadership 14 Profile
La Hermandad Pentecostal — The Pentecostal Sisterhood GEORGE P. WOOD
18 Self
How Not to Burn Out LES WELK
22 Marriage & Family
Better Than Balanced SHANNON POLK
26 Practice
Leading With Encouragement RICHARD E. STEARNS
30 Ethics
Spirit-Filled ... and Wrong? JOHN DAVIDSON
34 Reviews • How to Be Church • America’s Largest Mission Field • Recommended Reading for Leaders GEORGE P. WOOD
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ISSUE 34 / APRIL-JUNE 2021
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38 In Step With the Spirit Authentic Pentecostal leadership for disorienting times BETH GRANT
48 Preaching Where It Hurts Three questions to ask when church members suffer MATTHEW D. KIM
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56 How to Prevent Conflict Before It Starts
A pastor’s guide to sowing peace through relational wisdom KEN SANDE
64 Church Ministry 64 Profile
Spreading Hope By Meeting Needs CHRISTINA QUICK
68 Preaching
The Case for Preaching LORI O’DEA
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72 Worship
Presence-Driven Worship KRISTI NORTHUP
76 Counseling
When a Church Member Has PTSD EDNA GEDDES
80 Children
Pentecostal Kids JOHN HAILES
84 Youth
Young and Called JOHN ZICK
88 Adult
Why Aren’t They Coming Back? HEIDI KEELER
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CONTENTS
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92 Pentecostals, Race and Ethnicity 92 Introduction
Washed Away in the Blood? GEORGE P. WOOD
94 Adam, Abraham, and the Apocalypse A biblical theology of race RODOLFO GALVAN ESTRADA III
100 Crossing the Lines That Divide A conversation with Sam Huddleston and George Westlake III 106 The Majority-Minority Fellowship Moving AG culture forward toward true racial and ethnic diversity DENNIS RIVERA
1 12 Make It Count
Leadership Lessons From the Life of Moses STEPHEN BLANDINO
128 This Is My Story A Father to the Fatherless LON HARRIS
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FROM THE EDITOR
Reflections on Leadership
Do Not Be Afraid! G E O R G E P. W O O D
We must always keep in mind that God’s power is greater, closer, and more enduring than any threat we may face.
George P. Wood is executive editor of Influence magazine.
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ince 2014, researchers at Chapman University in California have conducted the Survey of American Fears. Their most recent report catalogues 88 things of which Americans are “afraid” or “very afraid.” The top 10 fears include corrupt government officials, pollution and climate change, loved ones becoming sick or dying, terrorism, and lack of money. And fear seems to be rising. In the survey’s first report, 35.5% of Americans feared the last item in that year’s top 10 list, while 60.6% feared the first. In its most recent report, 55.7% feared the last item, and a whopping 77.2% feared the first. The researchers haven’t yet published 2020 results, but it’s a safe bet fear has risen even higher. Fear of government? Check. The pandemic? Check. Social unrest and a bad economy? Check. Fear is a natural, instinctive reaction to a threat, whether it is immediate or long-term, real or perceived. Christians have such reactions, so we have fears too. The question is whether fear will gain the upper hand in our hearts. Surely the answer is no! Consider this: The first quotation in Matthew’s Gospel is the angel of the Lord’s
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command to Joseph, “Do not be afraid to take Mary home as your wife” (1:20). And Jesus’ first post-resurrection word to His female disciples is, “Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me” (Matthew 28:10). In both cases, fear is the obstacle to obeying God — specifically, to accomplishing His mission. And in both cases, God himself overcomes human fear through revelation and resurrection. If fear is a natural, instinctive response, we must always keep in mind that God’s power is greater, closer, and more enduring than any threat we may face. What is there to fear if God can create life in a virgin’s womb and raise the very dead? The answer to that question may not make our fears disappear entirely, but it certainly will diminish their stronghold in our hearts and minds. So, in a culture of rising fear, do not be afraid. The Resurrected One is present and in control, and we have a job to do (Matthew 28:18–20)! —————————————— In this issue’s cover story, Beth Grant writes about authentic Pentecostal leadership, of which her ministry is an outstanding example. Matthew D. Kim advises preachers on how sermons can minister to listeners who are hurting. And Ken Sande shows church leaders how to prevent conflict before it starts. Our theme section includes three articles about Pentecostalism and race: Rodolfo Galvan Estrada III on a biblical theology of race and ethnicity, an interview with Sam Huddleston and George Westlake III about building relationships across dividing lines, and Dennis Rivera on the Assemblies of God’s drive to become a majority-minority denomination. Finally, check out Stephen Blandino’s take on leadership lessons we can learn from Moses in Make It Count. May God continue to bless you richly today … and every day!
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FROM THE HEART OF THE GS
The Power of a Gospel-Centered Church DOUG CLAY
Five practices that will transform your church
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n January, a Christian journalist interviewed me about the state of the Church. He asked if I thought “the left” was trying to “hijack” the Church. My radar went up, wondering whether he was more interested in politics than the Church. The journalist started talking about dangers confronting the Church, the evangelical “identity crisis,” and emerging threats to religious freedom. Had I not interrupted him, the writer might have continued, as if he were making an argument rather than asking a question. Finally, I looked at him and asked, “Do you believe we are saved by grace through faith in Christ?” He said, “Yes.” “Do you believe the Church is the primary instrument Christ uses to advance His kingdom on Earth?” “Yes.” “Do you believe Christ is the Head of the Church?” He sat quietly. I told him, “It’s possible to be committed to the Church but not to Christ, but you cannot be committed to Christ and not the Church.” In other words, this person was concerned about the Church’s loss of power, but he had forgotten that power comes from the Lord. According to Ephesians 1:18–20, the power at work in us right now is the same power that raised Christ from the dead. A church that fixes its eyes on Christ is a gospel-centered church, and it has tremendous power. That power takes many forms, but here are five: 1. The power of evangelism. Evangelism
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is not apologetics, social action, or political involvement. There’s a place for all these activities, of course, but they’re not evangelism. Evangelism is presenting the gospel and calling for conversion. The gospel is literally “good news,” the only good news that offers hope of eternal life. It is God’s gracious solution to our sinful problem. God designed the Church for evangelism. It’s on display when we gather for worship, whether we are singing, celebrating baptisms, partaking in the Lord’s Supper, or hearing Bible teaching. Recently on a Sunday morning, after preaching a missions-themed message with an emphasis on giving, I concluded with a salvation invitation. Two adults responded and received Christ as Savior for the first time. Once again, I was reminded of the gospel’s
evangelism discipleship worship release generosity power — and that it is only good news when people hear it in time. God so loved the world that He sent His Son to save it (John 3:16). Now His Son sends us to share that good news outside our church walls (John 20:21). Does your church operate in the power of evangelism? Do you? 2. The power of discipleship. The New Testament Church grew widely through conversion, but it also grew deeply through devotion to the apostles’ teaching (Acts 2:41– 42). Church growth should not come at the expense of spiritual health, in other words. Evangelism must lead to discipleship. Discipleship is how people go deep in Christ. Some people experience surface-level conversions because the ground of their hearts is shallow (Mark 4:16–17). A
gospel-centered church cannot be satisfied with this. We want fruitfulness. As Jesus put it, “Others, like seed sown on good soil, hear the word, accept it, and produce a crop — some thirty, some sixty, some a hundred times what was sown” (Mark 4:20). What is fruitfulness? It is change of attitude leading to change of action. In Galatians 5:22–23, Paul described the “fruit of the Spirit” as “love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control.” And in Colossians 1:10, he linked fruitfulness with “every good work.” The gospel saves souls, but it also changes lives from the inside out — a lifelong process. Are our lives changing? Are the lives of others changing because of us? 3. The power of worship. The New Testament Church was a fruitful church, but it
Does your church operate in the power of evangelism?
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In a gospel-centered church, the focus of worship is God, not human performance or personalities.
Doug Clay is general superintendent of the General Council of the Assemblies of God in Springfield, Missouri.
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was also an awe-full one. “Everyone was filled with awe at the many wonders and signs performed by the apostles,” Luke writes (Acts 2:43). This was God’s doing, which is why the Jerusalem church praised Him, rather than the apostles (Acts 2:47). In a gospel-centered church, the focus of worship is God, not human performance or personalities. Our worship should point to God’s character and actions. Do people who attend our worship services feel God’s attributes because of the experience? 4. The power of release. Throughout the Book of Acts, God performs signs and wonders through the ministries of ordinary people. An article I read recently in Acts 29 Europe pointed out that most of the miracles in the Book of Acts happened outside of church gatherings. The article went on to say this: When persecution rose up against the church, the church was scattered around the world preaching the gospel. … These anonymous Christians were so effective in ministry that when Paul showed up in Rome … he was greeted by “the brothers” (Acts 28:15). A gospel-centered church is not about recognizing the gifted but gifting the unrecognized. Church leaders who understand this won’t try to build their churches around a handful of talented stars; leaders will dedicate themselves to equipping the whole church for ministry (Ephesians 4:11–13). Their scorecard for success is sending capacity, not seating capacity. When I look back on my upbringing in the local church, it was equipped-and-released laity — Sunday School teachers, Royal Rangers commanders, youth sponsors, and small group leaders — who had a profound and sustained impact on my spiritual formation. Does your church release other people to the ministries God has given them? Do you? 5. The power of generosity. According to Galatians 5:22, love is a fruit of the Spirit.
According to John 3:16, the essence of the gospel is a loving God who gives His Son for us. A church that has experienced the power of the gospel will be a generous church because God is a generous God. Love gives. When I think of generosity, work and stewardship come to mind. In Romans 1:11, Paul writes about the work of ministry: “I long to see you so that I may impart to you some spiritual gift to make you strong.” I love this image! Pastoring is not just a paid profession; it is a calling to be enjoyed. It is a well-wrapped gift that should bring fulfillment. I pray we work hard to present others with such a spiritual gift. Generosity also has to do with money. I am concerned that many believers no longer practice tithing. In fact, a pastor shared with me that a survey of his church revealed less than one-fourth of the members tithe. Many worry they will not have enough if they are generous, but a gospel-centered perspective knows the economy of God: Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. You will be enriched in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God (2 Corinthians 9:10–11). Are we generous with our time, talent and treasure? Do we teach our congregations generosity? At the end of the journalist’s interview with me, he asked about my desire for the Assemblies of God. I replied, “My desire for the Assemblies of God hasn’t changed since the day I took office. I pray that every AG congregation will be a gospel-centered church, known for Bible engagement, Spirit empowerment, and participation in missions.” As we keep our eyes on Jesus, He will give us the anointing to build and multiply gospel-centered churches.
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LEADERSHIP PROFILE
Maricela Hernandez
La Hermandad Pentecostal — The Pentecostal Sisterhood GE OR GE P. WOOD
Maricela Hernandez’s life is the story of strong, Spirit-filled women. 14 | Influence
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aricela Hernandez experienced a call to ministry as a teen. She was praying alone at the altar of Templo Siloe in La Joya, Texas, when the electrical power went out. The room was dark, but Hernandez felt God’s presence light it up, and she heard the Spirit whisper a praise song from her childhood: Yo ire, a donde el va, le seguire. (“I will
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go, wherever He goes, I will follow Him.”) Hernandez has followed God since, serving the Church in various roles, from pastor to district leader. Today, she serves as secretary/ treasurer of the Texas Gulf Hispanic District of the Assemblies of God. She is one of only three female district executives in the entire denomination. Her story to and from that divine encounter at Templo Siloe is one of strong Pentecostal women.
From Sister to Sister to Sister
Hernandez was born in the U.S. to Mario and Julia Hinojosa. When Hernandez was 3 years old, her father died in a work accident. Julia moved the family to Monterey, Mexico, to be near her own brothers. The Hinojosas were Catholic, but in Monterey, they lived next door to Sister Lucy, a fervent Pentecostal. Sister Lucy loved to sing. In fact, the praise song Hernandez heard at
Given the formative role Pentecostal women played in Hernandez’s life, it’s not surprising that she went on to play a similar role in the lives of others, both women and men.
Students and staff at Flames of Fire Bible School
Templo Siloe was Sister Lucy’s. The Hinojosas began attending the church that met in Sister Lucy’s home (pastored by Gonzalo and Domitila Saucedo). There, Julia Hinojosa became a believer and received the baptism in the Holy Spirit. Hernandez sheepishly admits being a little “rebellious” growing up. Even so, Sister Domitila saw God’s calling on the young girl and often prophesied over her, “Maricela, you are an evangelist.” When Hernandez was 12, her family returned to the U.S. and lived in La Joya, Texas. Hernandez experienced culture shock and depression, not to mention racism. Even though Hernandez was a natural-born citizen, a middle school teacher in La Joya told her, “Go back to your place. We’re not supposed to feed you.” Hernandez remembers telling her mother, “The first thing I will do once I turn 18 is go back home. I don’t like it here.” But in La Joya, she met Assemblies of God ministers Rafael and Linda Hernandez. (She married their son, Rafael Jr., in 1987). There was no AG church in La Joya, so the
Hernandezes started one in the Hinojosa home. It became Templo Siloe. Sister Linda gave Hernandez her first Bible and discipled her. At first, the teenaged Hernandez taught children or served as youth president. But Hernandez studied the adult Sunday School lessons too and told Brother Rafael she could substitute if needed. Hispanic culture is often characterized by machismo, masculine pride, but Brother Rafael opened doors of ministry for the young girl. “Teach it!” he encouraged her. Looking back, though, it is the influence of Pentecostal women Hernandez recognizes most: “From Sister Lucy to Sister Domitila to Sister Linda,” she says.
Flames of Fire
Given the formative role Pentecostal women played in Hernandez’s life, it’s not surprising that she went on to play a similar role in the lives of others, both women and men. Hernandez moved to Sullivan City, Texas, in 1995 to pastor Templo Siloe’s daughter church, Templo Paraiso. Church planting
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The Church is stronger when la hermandad Pentecostal — “the Pentecostal sisterhood” — is called, empowered and turned loose.
George P. Wood is executive editor of Influence magazine.
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Flames of Fire Bible School, Penitas, Texas
was part of the ministry DNA she and her husband inherited from their mentors, his parents. In 2002, while Hernandez pastored Templo Paraiso, her husband planted Family Christian Assembly in Penitas, Texas — the daughter church of a daughter church! In 2004, Hernandez was elected to serve as Women’s Ministries director of her district. She resigned the Sullivan City pastorate to focus on this new ministry. Over the next four years, Hernandez built a thriving ministry, traveling and speaking to thousands of women throughout Texas, Louisiana, Oklahoma, and Arkansas. Hernandez stepped down from her district role in 2008. “I had to go back home and focus on my daughter because she was a little rebellious,” Hernandez says. Not to God, Hernandez hastens to add. “She was just rebellious against me. She was feeling I was not there whenever she needed me.” Today, that daughter is a missionary associate with Assemblies of God Intercultural Ministries. Hernandez admits it was difficult to step away from such a thriving ministry. But in the same year, she received the vision for Women of Fire, a Bible school to prepare young women for credentialed AG ministry. It was a consoling vision. Hernandez sensed God saying, “I had you ministering to 2,000 women at a time as Women’s Ministries director. Now I’m going to bring you 12 ladies who, all combined, will still minister to 2,000 women when they all leave. You train
them, and then you release them.” Women of Fire was so successful in its first year it added young men the following year. Today, the school is known as Flames of Fire Bible School. During 2012, the Texas Gulf Hispanic District elected Hernandez as secretary/treasurer. In that role, she provides oversight of the ministerial records and finances for 157 churches. Hernandez also directs the district’s church-planting initiatives. Her ministry has come full circle. Strong, Pentecostal women — and men — poured their lives into Hernandez and released her for ministry. Now she’s a strong, Pentecostal woman pouring into the lives of women — and men — and releasing them for ministry.
The Pentecostal Way
According to 2019 statistics, a majority of Assemblies of God adherents are female, but most AG credentialed ministers are male. This mismatch is changing, however. Between 1977 and 2019, the number of credentialed women ministers increased from 15% of the Fellowship to 26.4%. That’s 76% growth! Interestingly, the Texas Gulf Hispanic District leads the way, with women representing 42.2% of its credential holders. While it’s difficult to know whether Hernandez should receive credit for her district’s record number of credentialed women ministers, a larger lesson seems certain. The Church is stronger when la hermandad Pentecostal — “the Pentecostal sisterhood” — is called, empowered and turned loose.
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LEADERSHIP SELF
How Not to Burn Out LES WELK
Five ways to guard your heart in ministry
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everal years ago, I sat bewildered in the office of a Christian psychiatrist. I was exhausted in every way — physically, spiritually, emotionally and relationally. After a series of weekly meetings, counseling sessions, and evaluations, it was time for a formal diagnosis. Speaking softly and deliberately, the psychiatrist said, “Les, you are suffering from clinical depression, high anxiety disorder, and post-traumatic stress disorder. If it were in the diagnostic manual, I would also add burnout to the list; that condition has just not been formalized as diagnosable … yet.” “That’s not possible,” I replied. “What you describe is typical of wartime combat veterans. I’ve never even been in the military!” With godly wisdom, the doctor said, “Les, you must remember in whose army you have been serving.” As a pastoral counselor, I was accustomed to advising others on these issues. I now found myself in need of guidance. The term “burnout” refers to emotional and physical exhaustion resulting from long-term, repeated exposure to both external and internal stressors. External signs of burnout can include chronic fatigue, insomnia, intestinal upset, forgetfulness, a sense of uselessness, increased cynicism, and addictive behaviors. It is not a sudden-onset condition. It occurs over time, often as a byproduct of inadequate coping and adaptive skills. Burnout preys on the most dedicated individuals. Its insidious and stealthy nature slowly consumes their identities and depletes their energy. By the time I recognized the signs of burnout in myself, it was almost too late. Suicidal
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ideation had intruded my thought life, and there seemed no other — or no better — way out of my dilemma. Each case of burnout, and the circumstances that lead to it, are unique. In my own case, I came to realize how performance-oriented my life had become. My upbringing immersed me in a Protestant work ethic that suggested good Christians work hard, and when they do, God is pleased. This ideology originated with John Calvin, who believed hard work, thrift and frugality are evidence of a person’s election. Calvin’s
adherence to this ethic seems contradictory, considering his otherwise distinct emphasis on unmerited favor. In the Assemblies of God, we do not accept Calvin’s doctrinal framework. Yet we often embrace his work ethic. Over the years, I’ve heard preachers passionately declare, “I’d rather burn out for Jesus than rust out for the devil.” Like so many colleagues, I hitched my Christian identity more tightly to my performance than to God’s unmerited favor. This is a recipe for burnout.
It would be easy to oversimplify the causes and cures for burnout. If overwork is the problem, it might seem the solution is simply to establish more healthy boundaries, work less, and relax more. Those are important considerations and part of the remedy, but they do not address the heart attitudes that lead to overwork and burnout. Proverbs 4:23 says, “Above all else, guard your heart, for everything you do flows from it.” To curb unhealthy patterns in life and ministry, we must examine their origins at the
In the Assemblies of God, we do not accept Calvin’s doctrinal framework. Yet we often embrace his work ethic.
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Often, others can spot signs of burnout long before you will notice them.
heart level. We need to prayerfully consider what compels us to stay on a collision course with burnout. Fortunately, burnout and its consequences are both avoidable and reversible. But we must be willing to pay attention to our heart and take deliberate, responsive steps. Here are five ways to guard your heart and avoid burning out in ministry:
1. Seek Help
Find a trustworthy counselor or colleague, and talk about what you are experiencing. Every minister should have someone with whom he or she can confidentially process critical issues. Galatians 6:2 says, “Carry each other’s burdens, and in this way you will fulfill the law of Christ.” Pastors often try to bear their own burdens — and everyone else’s. That is unbiblical and unsustainable. Find someone to help you shoulder the emotional load. God will honor your vulnerability and transparency.
2. Invite Accountability
Les Welk, a pastoral counselor and vice president for Ministry Resources International in Kirkland, Washington, provides pastoral care and counsel to pastors, missionaries, and fulltime vocational Christian workers. A former pastor and superintendent of the Northwest Ministry Network, Welk serves as chair of the General Council of the Assemblies of God Mental Health Committee.
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Once you find a trustworthy confidant, work with that person to establish healthy boundaries. Ministry demands can be intrusive and unrelenting. Healthy and appropriate boundaries are essential for overworked ministers. Yet many leaders don’t know how to set boundaries for themselves. Often, others can spot signs of burnout long before you will notice them. That’s why you need not only wise counsel, but also accountability. An accountability partner can help you maintain balance and process the false sense of guilt you may experience when you scale back responsibilities or say “no” to new ones.
3. Acknowledge Limitations
Sidestepping burnout also requires a healthy embrace of our humanity. There is a limit to our personal energy and strength, which means we are vulnerable to the negative effects of overwork. Thankfully, none of us is the only laborer in
the field. We need to recognize when it’s time to step back and delegate ministry tasks. Not only does this give us a break, but it also lets others utilize their gifts. We know all this on an intellectual level. Yet we often ignore our limitations and work as though we are indispensable. In Isaiah 40:30–31, God reminds us that even young people grow weary and tired. Only He can truly renew our strength.
4. Receive Grace
Ignoring the Sabbath principle greatly contributed to my burnout. I often worked seven days a week. And I unwisely refused a muchneeded sabbatical in deference to what I perceived as the greater needs of others. As a result, I robbed myself of space to recharge and hear from God. I also missed out on experiencing grace. In the midst of my crisis, a trusted counselor said to me, “Les, you understand grace — for everyone except yourself.” It was true. I had ample grace to extend to others, but little for myself. To avoid burnout, you must give yourself both space and grace.
5. Accept Love
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One of the most important pathways out of burnout is to recognize that God loves you, regardless of your performance. God’s love is not dependent on productivity or perfection. He loves us because we are His children, and because it is His very nature to love. Before he became a Christ follower, Paul was a slave to performance, with the Law as his taskmaster. After his conversion, Paul embraced God’s love as a gift that transcended his own efforts. In Romans 5:8, Paul declared, “God demonstrates his love for us in this: While we were still sinners, Christ died for us.” When we fully accept that God has always loved us just as we are, we are free to live joyously for Him — rather than striving to live up to expectations. God’s love can restore even the most severely burned-out soul.
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LEADERSHIP MARRIAGE & FAMILY
Better Than Balanced SHANNON POLK
Seven ways to reclaim your schedule and prioritize what matters most
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he first book I was assigned for my doctoral program was Margin: Restoring Emotional, Physical, Financial, and Time Reserves to Overloaded Lives, by Richard Swenson. I thought it was an unusual choice for an academic text. But after some honest reflection about my own tendency to teeter on the brink of burnout, I realized how often I found myself overcommitted and stressed out. Too frequently as ministers, we pour out of our overflow, our main tank, and our reserves until we’re empty — and even then there is something or someone pulling on the empty spaces. The pandemic was a wake-up call for getting a handle on my schedule. I thought I was going to have more time because of the closures, but it didn’t happen. There were days when my schedule consisted of nothing but back-to-back Zoom meetings. I was preparing online messages while simultaneously fielding calls from parishioners needing prayer and helping my second-grader with remote school. The weight of being everything to everyone was overwhelming. To survive this season, I had to revisit the lessons I learned in graduate school. I believe God wants us to have a manageable schedule — one that reflects His plan for us. But how do we get there? Here are seven principles I’ve discovered: 1. Pursue integration, not balance. When I imagine work-life balance, I envision someone walking across a narrow beam, trying not to fall off. That is exhausting. However, living an integrated life is more like eating a layer cake, with all the pieces working together in a harmonious fashion. Stew Friedman, director of the Wharton
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Work/Life Integration Project at the University of Pennsylvania, says an integrated life is about aligning your home, work, community, and personal life in a way that prioritizes what you most value. 2. Create margin. What pet projects are you holding onto out of guilt or pride? These activities may have served you well in the past, but how critical are they today? Consider what
Living an integrated life is like eating a layer cake, with all the pieces working together in a harmonious fashion.
activities you could eliminate to create margin for what you most value. Then set clear boundaries — and protect them. Ephesians 5:16 implores us to make the most of our time. 3. Rethink the clock. In Take Back Your Time, Morgan Tyree suggests conducting a time audit. There is usually a gap between how you think you are spending your time and how you are actually using it. Keep a time log
for a month to determine what truly has your attention. You may be spending more time on Netflix and social media than you realized. Jesus said, “Where your treasure is, there your heart will be also” (Matthew 6:21). How we spend our money should reflect what we most value, and I believe the same is true of how we spend our time. A time audit can help align desired values and actual values.
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To achieve margin and have an integrated life, we must remember God is in charge. Our job is to trust the Lord with what is His.
Shannon Polk, D.Min., J.D., is an ordained AG minister, attorney and nonprofit consultant on staff at Riverside Tabernacle (AG) in Flint, Michigan.
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4. Do what only you can do, and delegate the rest. I understand the responsibility you feel as a minister to care for your congregants, your community, and your family, but you are not the fourth member of the Trinity. Only Jesus can save the world. Release whatever savior complex may be plaguing you, and start delegating. Your staff can and should be helping care for parishioners. If you’re married, your spouse can help with household chores. Trust the people around you, and trust God to work through them too. Of course, there are some things only you can do. So, work hard to make those things your focus. I recently came to this conclusion: I’m the only mom my daughter has, and I’m the only wife my husband has. After my relationship with God, my family is my first area of focus. I can ask for help with all the other things, like making Sunday dinner, vacuuming the house, or even preaching the next sermon. 5. Remember that self-care is not selfish. Luke 5:16 reveals that Jesus had a habit of getting away and spending time in prayer: “Jesus often withdrew to lonely places and prayed.” In Mark’s Gospel, Jesus saw that “so many people were coming and going [the disciples] did not even have a chance to eat.” Jesus said, “Come with me by yourselves to a quiet place and get some rest.” And “they went away by themselves in a boat to a solitary place” (Mark 6:31–32). Are you getting enough alone time? Have you made Sabbath rest a priority? Are you finding time to pray and be still in God’s presence? Along with being a mom, I was a caregiver to my parents for a time. I was always making sure the people in my life were cared for — and sometimes I did that to my detriment. Jesus knew you cannot give what you do not have. You have to be clear with the people around you that — just like everyone else — you need food, shelter and rest. It is not selfish to take a day off, or a week off. If rest, prayer and time away were important to Jesus and His disciples, these things
should definitely be priorities for you. As a result, you will be a better pastor, spouse, parent, caregiver and friend. 6. Trust God with the things that matter most. Too often, we spend our time in worry instead of prayer. Rather than wringing our hands, we should be placing the things that are most troubling in the hands of God. My daughter is a priority in my life. But if I’m unwilling to entrust her into the hands of God, my child will become an idol. If I don’t trust God with my congregants and remember that it’s His church, my ministry will become an idol. You get the point. To achieve margin and have an integrated life, we must remember God is in charge. Our job is to trust the Lord with what is His. 7. Embrace your season. Solomon wisely observed that there is a time for every season under heaven. At one time, I was happily single. Then I was a happy newlywed. Now I’m in the happy season of motherhood. I remember my teens, 20s, and 30s fondly, and each decade had a beauty in its season. As I review the seasons of my life, I see places of grace and places of restraint. When I was caregiving for my mother in the final stages of her cancer, it was a beautiful time of closeness between us, but it was also a time when I couldn’t volunteer for ministry the way I could previously. When I became a new mother, there were certain opportunities I refused because I didn’t want to turn my focus away from my newborn. Now that I no longer have caregiving responsibilities for a parent or baby, I’m saying “yes” to requests I would have turned down then. You only have 24 hours in a day, and you can’t put five pounds of sugar in a threepound bag. Don’t try to run across the balance beam. Embrace your season, and live each day integrating your home, work, community, spiritual life, and self-care time. Protect your boundaries, and concentrate on the things only you can do. If you let God’s truth guide your daily schedule, you will find a rhythm that is even better than “balance.”
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LEADERSHIP PRACTICE
Leading With Encouragement R I CHA R D E . ST EA R N S
Use your words to develop people and help them lean into their gifts.
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started playing golf in my teens with a cheap set of clubs I bought at the grocery store. Though I was never very good at golf, I couldn’t really blame the clubs. My golf swing featured a long list of mechanical flaws, but my signature symptom was a wicked and consistent slice. Every one of my drives curved sharply to the right, usually into the woods, an adjacent fairway, or a body of water. This was the only part of my golf game that I could always rely on. Of course, it never dawned on me to take a lesson from a more accomplished golfer to see whether my slice could be corrected. But sometime in my early 40s, I did take a lesson. The instructor asked me to hit a few balls and immediately noticed my slice. He handed me a tee and said, “Put this tee under your left armpit and hold it there. Then, when you swing, try to make sure the tee doesn’t fall out.” I hit my next five drives straight down the fairway. This simple trick had corrected my problem by forcing me to rotate my body fully through the swing, thereby hitting the ball squarely and without the dreaded spin that sent my drives careening to the right. When I speak about leadership issues today, I am sometimes asked what one thing I would have done differently in my career if I had known at the beginning what I know now. There are a few things I could say in response, but my No. 1 answer is this: I wish I had better understood the power of encouragement to motivate others, lift performance, and help the people around me realize their full, God-given potential. That simple tip could have improved my “leadership slice” and kept me out of some woods and water hazards. The best leaders know that regular affirmation and encouragement, not criticism, is
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what helps the people on their team develop confidence, improve their performance, and lean into their gifts and abilities. Encouragement energizes people, while criticism often demoralizes.
The Carrot and the Stick
The starting point for understanding the power of encouragement in our workplace is how we view the people with whom we work. If we see them just as “human resources,” “head count,” or “full-time equivalents,” we woefully misunderstand their significance and potential. But if we see them as uniquely and wonderfully made, with attributes and qualities given to them by their Creator, we can begin to unleash the remarkable abilities God has vested in them. A leader’s No. 1 job is to help release the unique abilities of each member of his or her team so that they can realize their full potential. A coach’s role is similar — to help each player optimize his or her God-given abilities
and then blend all the members’ individual talents to form an effective team. When you embrace this view of your co-workers, encouragement flows more naturally from your lips. On the other hand, if you look at your co-workers through the lens of their deficits, your tendency will always be to criticize them in order to improve their performance. As a leader, try to see the positives in the people around you and give people the benefit of the doubt. Encouragement is all about using the carrot more often than the stick. In the Book of Proverbs, we find these ancient bits of wisdom: The words of the reckless pierce like swords, but the tongue of the wise brings healing (Proverbs 12:18). Kind words are like honey — they cheer you up and make you feel strong (Proverbs 16:24, CEV).
Reckless words versus kind words, critical words versus encouraging words. Criticism has its place but is much better received when it is cloaked in praise. Most of us are more likely to receive criticism when it is framed within the context of our positive qualities.
Criticism has its place but is much better received when it is cloaked in praise.
The Stick
So, what do you do when someone on your team consistently fails to carry out his or her responsibilities despite your affirmation and encouragement? It is naive to think that every member of the team will always succeed, and sometimes a leader must make the tough decision to remove someone from a job. This is never an easy step to take because a person’s livelihood is at stake. Terminating someone is one of the hardest things a leader ever does. But, in truth, removing someone from a role in which he or she is unable to succeed might be the best thing for that person in the
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Encouragement is free; it costs you nothing, but it will deliver a huge return on investment.
long run. When I see someone who is failing in a job despite his or her best efforts, I like to say, “There are no bad people, only good people in the wrong job.” And while that’s not totally true (there are some bad people with bad attitudes), it is often true. People who are failing in their current job might succeed in a different role that is better aligned with their unique background and abilities.
The Carrot
Richard E. Stearns is president emeritus of World Vision, a global Christian relief and development organization. This article is adapted from Lead Like It Matters to God by Richard Stearns. Copyright © 2021 by Richard E. Stearns. Used by permission of InterVarsity Press, P.O. Box 1400, Downers Grove, IL 60515-1426. www.ivpress.com.
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When we look at Simon Peter in the New Testament, we are struck by his many character flaws: impulsive, inconsistent, prone to anger and to speaking before thinking. Good old Peter. And, as we know, toward the end, he is the one who denies Jesus three times before the cock crows. What kind of performance review would you have given Peter? But notice how Jesus speaks to him in this passage: “Who do you say I am?” Simon Peter answered, “You are the Messiah, the Son of the living God.” Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it” (Matthew 16:15–18).
This is a remarkable and public “performance review.” Despite the many gaffes Peter had made previously, and those he would make after, on this occasion, when Peter correctly answers His question, Jesus is effusive in His praise. In front of the other disciples, He elevates Peter and announces that he will become an eventual leader. Just imagine the wind this must have put in Peter’s sails. In the years that would follow, Peter would be arrested, beaten, imprisoned and persecuted as a leader of the Early Church. Ultimately, he died a martyr’s death, brutally crucified upside down. I wonder how many times in the midst of these trials Peter found encouragement by thinking back to that singular moment when his Savior praised him and placed full confidence in him. Encouragement is free; it costs you nothing, but it will deliver a huge return on investment. And it works at all levels. You can encourage people below you, above you, and across from you in the organization. When your co-worker in another department does something well, tell him how much you appreciate him. When your boss does something great, affirm her. As a leader, having encouraging people around me made a huge difference. People like that give you energy and confidence. Be one of them, and surround yourself with people who are encouragers.
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LEADERSHIP ETHICS
How Jesus taught believers to confront error in the Church
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Spirit-Filled ... and Wrong? J O HN DAVI DSON s it possible to be Spirit-filled and wrong? Of course it is. As Spiritfilled people, we all know from experience that we have been wrong. Sometimes we make bad decisions, misunderstand, or commit a sin for which we should repent and seek forgiveness. We know being Spirit-filled does not make one immune from doing wrong or being wrong. Paul dealt with this issue head-on when he wrote his first letter to the Corinthian church. Though Paul applauded their spirituality and devotion, he also chastised the Corinthians for their lack of order, division over which leader to follow, tolerance of sexual sin inside the church, lawsuits among believers, etc. The Corinthians were Spirit-filled people, but they were wrong. They weren’t wrong in every area of life, but they were wrong in some. And how did the Corinthians respond to an exhortation from another Spirit-filled believer? According to 2 Corinthians 7, they realized their error, repented, and changed. This past year highlighted many differences of opinion in the church. It showed us that even within an orthodox, Spirit-filled church, individuals can come to different, and sometimes opposite, conclusions on a whole host of issues. Some of those issues are about how to interpret Scripture on a given subject, and others relate to how people of the Kingdom should live and operate in a fallen world. In some cases, it’s easy enough to just agree to disagree. At other times, the disagreement can be over an issue that appears so important, so fundamental, it seems there are only two options: right and wrong. And, of course, we all think the way we believe is the right way. In other words, I’m right and you’re wrong.
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However, what happens when the people on both sides of the right/wrong debate are Spirit-filled believers who are committed to the inerrancy of Scripture and who love the Church? If it really is an issue of right and wrong, then one of those Spirit-filled believers is right and the other Spirit-filled believer is wrong. But when both are citing Scripture and appealing to the nature of God to support their point of view, who is to say which of them is right? The fact is there’s no surefire way to know who is right in every instance. That’s what makes this topic an ethical dilemma. However, in the Gospel of Matthew, Jesus gives us two helpful principles to live by in our relationships with other Christians.
What happens when the people on both sides of the right/wrong debate are Spiritfilled believers who are committed to the inerrancy of Scripture and who love the Church?
Matthew 18
The first principle is a process for holding one another accountable. If you believe your brother or sister has sinned, Jesus’ instruction in Matthew 18:15–17 is to “go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector.” And how did Jesus treat pagans and tax collectors? He ate with them, ministered to them, and loved them. In other words, even when someone has been disciplined by their church, they are to be treated graciously, with the hope that the gospel will win them over again. Similarly, Paul said in Galatians 6:1 that “if someone is caught in a sin, you who live by the Spirit should restore that person gently.” The overriding attitude here is one of grace. Neither Jesus nor Paul left room for us to publicly castigate a fellow believer on social media or by any other means. The goal is
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Neither Jesus nor Paul left room for us to publicly castigate a fellow believer on social media or by any other means.
John Davidson, Ph.D., is director of leadership development for The General Council of the Assemblies of God in Springfield, Missouri.
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restoration, not humiliation, so we must follow a process graciously.
Matthew 7
The second principle is self-criticism. In the Sermon on the Mount, Jesus addressed the issue of judging other believers when he said, “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.” Jesus acknowledged our brother may indeed have a speck in his eye. In other words, he may be wrong, or have a fault. But Jesus’ primary concern is that each individual take responsibility for his or her own faults before pointing out the wrongs of others. Jesus issued His harshest rebuke, “hypocrite,” for those who get this backward. The principles in Matthew 7 and 18 may, at times, seem contradictory. In reality, both are true and, taken together, provide a balanced framework to guide areas of relational tension. Jesus gives us a remedy when we feel a brother or sister is in sin, but He also pairs it with a strong warning to examine our own lives before judging others. When you find yourself at odds with another believer over an issue of politics, ministry practices, or anything else, remember that Satan would love nothing more than to separate Christians and cause division in the Church. So before you confront others, accuse them of wrongdoing, or write them off as backsliders, try these things instead: • Pray for wisdom to see the truth and for God to reveal any faults in you. • Believe the best about the other person, just as you want him or her to believe the best about you. Give other Christians the benefit of the doubt. • Sit down with the other person and truly listen. Listen with your ears and your
heart. Listen with love, remembering that this person is a brother or sister in Christ. • Truly consider whether you might be wrong, or at least partially wrong, about this issue. • Prioritize unity. Paul’s admonition in Romans 12:18 is critical: “As far as it depends on you, live at peace with everyone.” So, be a peacemaker, and resist division. • Let it go. You don’t have to respond to everyone with whom you disagree. Nowhere does Jesus instruct us to right every wrong. • Use your words carefully. Proverbs 18:21 says the tongue has the power of life and death, and Paul adds that it is in speaking the truth in love that we become like Christ (Ephesians 4:15). We can disagree with others without personal attacks and harsh words. We have to realize not every thought or idea we have originates from the Spirit. Part of being people of the Spirit is walking with the Spirit or keeping in step with the Spirit. That means being open to hearing from the Spirit, being corrected by the Spirit, and being nudged by the Spirit in areas where we are wrong. And sometimes, as uncomfortable as it is, the Spirit shows us we are wrong when we interact with another who is right. As a believer, it is wise to keep an open mind, especially when interacting with other believers who think differently than you do. I am not talking about allowing yourself to be coaxed into sin or persuaded by evil. Keeping an open mind and holding your opinions loosely should not put you in a position of compromise, but in a posture of learning. Spirit-filled people can and should be both firm in their beliefs and open to being wrong at the same time. Being Spirit-filled should be synonymous with both confidence and humility — confidence in God’s Word as the ultimate measuring stick of right and wrong, and humility in our ability to fully and faithfully live according to it.
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REVIEWS
Selected Book Reviews
How to Be Church n 2018, Outreach magazine named LifePoint Church (AG) in Clarksville, Tennessee, the fastest-growing church in America. Church leaders around the nation began calling Pastor Mike Burnette for advice. “What three or four things did you do to experience such fast growth?” they asked. Burnette prayed and searched Scripture and eventually concluded, “Jesus never told us how to ‘do church.’” You read that right. Jesus did not answer many of the questions that agitate church leaders. Pastors want answers about proper Sunday morning attire, budget priorities, effective outreach programs, corporate governance, organizational structure, and so on. According to Burnette, the New Testament epistles sometimes touch on these
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Books reviewed by
George P. Wood, executive editor of Influence magazine.
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matters, but their answers are “contextual and descriptive, not necessarily prescriptive.” How-to-do-church questions were not on Jesus’ radar, however. Instead, Burnette argues in his new book, Parable Church, Jesus talked about “how to be his church.” The central tenet of Jesus’ teaching was the kingdom of God. It was the gospel Jesus proclaimed (Mark 1:15) and the reality He taught His followers to seek above all else (Matthew 6:33). What most concerned Jesus was “how his church can and should reflect the culture of the kingdom of heaven.” Jesus did not teach about the Kingdom in a straightforward, expository manner, though. Instead, He chose to speak indirectly, through parables. Jesus often introduced parables with the phrase, “The kingdom of heaven is like … ” (e.g., Matthew 13:24,31,33). Why did Jesus teach indirectly by comparison? “We tend to lean toward the technicalities of church rather than the One who breathed it into existence. In other words, we tend to legalize,” writes Burnette. “Through the parables, Jesus chose instead to conceptualize, to throw us off the scent of our endless checklists while still leaving us completely immersed in the aroma of his kingdom.” Burnette focuses on three parables in particular because they illuminate important aspects of a church’s culture, defined as its “unique environment, language, vibe, DNA, value system, and the like.” These are the Parable of the Prodigal Son (Luke 15:11–32), the Parable of the Sower (Matthew 13:3–23), and the Parable of the Talents (Matthew 25:14–30). The Parable of the Prodigal Son, which Burnette renames the Parable of the Two Sons, reveals a culture of invitation. Burnette writes, “The bottom line is that our Father cares about lost people [i.e., the younger brother], and if we walk in the attitude of the older brother in Jesus’ story, we will only care about ourselves.”
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Through the parables, Jesus chose ... to conceptualize, to throw us off the scent of our endless checklists while still leaving us completely immersed in the aroma of his kingdom.
’’
— Mike Burnette The emphasis in the Parable of the Sower is a culture of discipleship. The parable has three elements: the gospel (seed), the evangelist (sower), and the evangelized (soil). Its central insight is that “the primary energy of a healthy and kingdom-growing church is spent on cultivating, turning, rehabbing, preparing, and keeping the soil of the hearts of people sustained.” A culture of stewardship is the point in the Parable of the Talents. Pastors often feel discouragement and jealousy when they compare the churches they lead to others. But if a single talent represented 20 years’ wages, then even the one-talent servant was wealthy. “No matter what God has entrusted to us, it’s his and we are incredibly well supplied because our Master backs his investment in us,” writes Burnette. It’s easy to talk about these Kingdom values. Pastors talk about invitation, discipleship and stewardship all the time, after all. The words appear in the mission, vision and value statements of many churches. All too often, though, the words don’t accurately reflect congregational culture. What Parable Church does well is help church leaders align their reality with the values Jesus’ teaching reveals. BOOK REVIEWED Mike Burnette with John Driver, Parable Church: How the Teachings of Jesus Shape the Culture of Our Faith (Grand Rapids, MI: Zondervan Reflective, 2021).
MINISTRY OF WOMEN IN THE NEW TESTAMENT Dorothy A. Lee (Baker Academic) Does Scripture limit the ministries of Christian women based on their sex? According to this book, it does not. Instead, writes the author, the New Testament teaches that “women should have full access to the church’s ministry, whether in lay or ordained ministries, and that this access needs to depend not on gender but rather on a sense of vocation and on the church’s discernment of calling.” In an era of rising complementarianism among some evangelicals, this book offers a much-needed corrective.
WOMEN IN THE MISSION OF THE CHURCH Leanne M. Dzubinski and Anneke H. Stasson (Baker Academic) “Women’s contributions to the spread of Christianity have not been sporadic or insignificant,” write the authors of this book. They divide their global, historical survey into three eras: early Christianity, the Middle Ages, and post-Reformation. “In every era,” the authors conclude, “there have been Christian women who loved God and actively engaged in the spread of the Christian message. Their contributions have been incalculable.” This book uncovers forgotten history. For U.S. readers, the chapter on women preachers in America is especially interesting.
7 DEADLY SINS OF WOMEN IN LEADERSHIP Kate Coleman (Zondervan) Women leaders face two obstacles to their exercise of leadership: glass ceilings, external barriers to advancement, and sticky floors, self-imposed limitations. This book addresses sticky floors. “To serve to the best of our ability,” the author writes, “women leaders must make time to identify and overcome the self-defeating beliefs and behavior patterns that threaten to derail our leadership journeys.” Female leaders are the intended audience for this book, but male leaders should also read it to understand the struggles of their female colleagues.
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America’s Largest Mission Field Unfortunately, too many churches put nones in a box, both ideologically and methodologically.
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merica’s religious landscape is changing. The big picture is that religious disaffiliation is rising, and Christian affiliation is falling. The General Social Survey sorts Americans into seven religious traditions: evangelicals, mainline Protestants, Black Protestants, Catholics, Jews, other faith traditions, and nones. Between 1972 and 2018, only two categories grew: others, from 3.9% to 6.2%, and nones, from 5.1% to 23.7%. All four Christian categories declined. In 1972, evangelicals accounted for 17% of the population, rising to 29.9% in 1993, but falling to 21.6% in 2018. Mainline Protestants declined from 27.9% of the population in 1972 to 9.9% in 2018. Black Protestants and Catholics declined from 9.0% to 6.2% and from 27.3% to 23.2%, respectively. Ryan P. Burge adds detail to this big picture in his new book, The Nones. He is an assistant professor of political science at Eastern Illinois University and an American Baptist Church pastor. As a political scientist, he describes how religious affiliation is measured (Chapter 1), explains why religious disaffiliation is rising (Chapter 2), details the nones’ demographic characteristics (Chapter 3), and demonstrates the diversity of beliefs and life experiences among the nones themselves (Chapter 4). As a Baptist minister, Burge concludes his book with two practical suggestions for Christian churches (Chapter 5).
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The first is to listen better. Unfortunately, too many churches put nones in a box, both ideologically and methodologically. For example, churches should not assume that the religiously disaffiliated are hostile to Christian faith. The largest group of nones are not atheists or agnostics but people who say their religious preference is “nothing in particular.” According to Burge, “The data indicate that one in six of them will move back toward a Christian tradition over a fouryear period.” If you want to evangelize nones strategically, then, focus on the nothings-in-particular because they’re persuadable. Burge’s second suggestion is to be less partisan. Religious disaffiliation has many causes, but the increasingly partisan affiliation of white Protestants offers “the best and clearest explanation for the rapid rate of religious disaffiliation,” Burge writes. Burge does not advise church leaders to be silent on controversial issues, however. “If pastors don’t give congregations guidance on how to think about politics, then they will get it from somewhere else,” he warns. Instead, he counsels, “speak Truth to them. Preach sound biblical doctrine that cuts across the political spectrum.” Religious disaffiliation shows no signs of stopping. Consequently, I recommend The Nones to church leaders trying to make sense of America’s increasingly secular character. As Burge puts it, nones are “the largest mission field in the United States today.” BOOK REVIEWED Ryan P. Burge, The Nones: Where They Came From, Who They Are, and Where They Are Going (Minneapolis, MN: Fortress, Press, 2021).
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AUTHENTIC PENTECOSTAL LEADERSHIP FOR DISORIENTING TIMES
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n spring 2020, when COVID-19 was just beginning to spread across the U.S., Assemblies of God World Missions Executive Director Greg Mundis was suddenly hospitalized with the virus and fighting for his life. Because my husband, David, and I had worked with him that same week, we found ourselves in quarantine with lots of time to intercede for Greg and other friends. During that time, I started saying something at the end of phone calls with family and friends that I’d never said in my life: “Stay safe!” That was my heart. But I soon became uncomfortable with the words as I said them. A still, small voice I’ve come to know challenged me: “Beth, never in your life have I called you to the priority of staying safe. I’ve always called you to stay ready … ready to hear My voice, ready to obey, ready to discern what I am doing and to move with Me. Yes, be wise. But I’m calling you first to stay ready. Don’t miss now what I’m going to do in this storm!” David and I serve as co-directors of Project Rescue, an Assemblies of God outreach to victims of sexual slavery.
BETH GRANT (See the sidebar, “Project Rescue During the Pandemic,” for more information on this ministry.) I shared this message with our leadership team in the U.S. and ministry leaders in Southern Asia and Europe. Together, they affirmed this was a word from the Lord. “Stay ready!” became our spiritual call to arms. Within weeks — while many leaders were still in quarantine, in lockdown, or fighting COVID — we received amazing news. Red-light districts in Europe and Southern Asia shut down, and shut out tourists seeking illicit sex. Pimps and brothel owners turned out prostituted women and their children because it was no longer profitable to keep them. For the first time in the 24-year history of Project Rescue, thousands of enslaved women and children had a chance to leave their horrific situation and receive help and freedom through our ministry. But someone had to move quickly to get them to safety. Because God had spoken and prepared us by His Spirit, ministry leaders were ready to take personal risks and do
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exactly what God had called them to do. In the middle of a global storm, God was opening prison doors and turning hearts toward Jesus.
Changing Times
Before the pandemic, U.S. churches had enjoyed a long period of relative stability. Community life was fairly predictable, and the ability to gather for church was a given. Amid this comfortable environment, many ministers adopted secular business models of leadership. With strategic planning and a well-trained leadership team, success seemed inevitable. But over time, secular leadership models can move us away from reliance on the Holy Spirit. Then came the crises of 2020–21. Assumptions about church schedules, planning, events, missions, and travel collided with shocking new realities. And Pentecostal leaders awakened to the need for a course correction. The context of leadership has changed dramatically — both inside and outside the Church. Over the past year, the world has witnessed the inadequacy of leadership models that depend solely on human systems. We’ve seen the limitations of economic, scientific, political and psychological knowledge. The pandemic, racial tensions, political chaos, and natural disasters have confounded policymakers and pundits and exposed our frailty and fallibility. The needs within the community of faith have changed as well. Like everyone else, Christians are facing the raw uncertainties of life, the loss of loved ones, family tensions, and unemployment. People everywhere are dealing with overwhelming challenges, fear and trauma. Our sense of normalcy within the Church is gone. Ministries have adapted quickly to navigate realities they never could have anticipated. How many church leaders had a strategy for ministering to believers in a masked, socially distanced setting, or for suddenly moving all services and group meetings online? Privately, stress has mounted and weaknesses have surfaced. When leaders are on the platform and systems are functioning well, personal vulnerabilities are easier to ignore. But when circumstances strip away our safe and familiar routines, we come face-to-face with our own humanity — and our urgent need for God’s empowering presence. Many veteran pastors and missionaries have looked in the mirror and realized their need to check back in to the spiritual formation journey. The world has shifted under our feet, and it will
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continue to change. We can’t predict what our cities, our nation, or our world will face in six months — much less five years. For many of us, the future seems more unknowable than ever before. Pentecostal church and ministry leaders today are acutely aware of their need for the Holy Spirit. We are desperate for the Spirit’s guidance. Only God knows the future. He can lead us supernaturally by His Spirit, and reaffirm His unshakable truth and lordship. For people of the Spirit, this is the best of times to lean into the Spirit. His presence, His power, His guidance, and His gifts are freely available to empower us in every season.
Spirit-Led Ministry
A respected veteran missionary was taking a graduate course, “Developing a Pentecostal Theology of Leadership.” On the last day of class, he admitted he had experienced an “Aha!” moment. The missionary was a student of leadership and had developed a personal leadership model and vision statement. But it had never crossed his mind that his Pentecostal theology should shape his model and practice of leadership. He’s probably not alone. So, what is authentic Pentecostal leadership? And how should our identity as Spirit-filled believers affect our identities as leaders? Authentic Pentecostal leaders rely on the fulness of the Spirit for preaching and serving (Acts 1:8). God-given spiritual gifts accompany their ministry (1 Corinthians 12:7–11; Galatians 5:22). Those who follow Pentecostal leaders should also hunger for and experience the fulness of God’s Spirit, learn to serve others by the empowerment of the Spirit, and minister in the Kingdom through spiritual gifts. Distinguishing marks of authentic Pentecostal leadership include the following: God’s presence. Authentic Pentecostal leaders are Spirit-filled and anointed for ministry by the Spirit day by day. They seek God passionately and welcome His unmistakable presence with them. Leaders approach each day with readiness to hear God’s voice, sense His guidance, and obey Him in faith. Others know them as people who live and walk in God’s presence. Supernatural discernment. Many Christian leaders know intellectually through God’s Word and His promises that He is still at work in the world. But authentic Pentecostal leaders have affirmation of that confidence because they spiritually discern God at work — even
Only
God KNOWS THE FUTURE. He can lead us supernaturally by His Spirit, and reaffirm His unshakable truth and lordship. APR-JUNE 2021
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WHEN THE
Epic BATTLE WITH EVIL
goes to a new level, picky spiritual appetites do not serve leaders, the church, individual believers, or the mission well.
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in the middle of crises, suffering and storms. Leaders listen for His voice, and they sense, discern, and respond to His Spirit. In addition to an intellectual engagement with a Pentecostal theology of the Spirit, leaders experientially engage their theology of the Spirit in the way they minister, serve in leadership, and fulfill God’s call — whatever their context. Dynamic integration. Because they believe it’s possible and desirable to walk in the Spirit with sensitivity daily, authentic Pentecostal leaders are less likely to limit participation in the spiritual gifts to prescribed days, times and spaces. The New Testament provides accounts of the Holy Spirit leading, anointing, and ministering to and through Jesus’ disciples on the streets, in homes, in prison, on a ship, on the road, and even while running alongside a chariot. The Spirit did not restrict His work to traditionally sacred places. Where God’s people went full of the Spirit, the Spirit of the Lord worked dynamically through them. Unusual seasons of spiritual challenge and opportunity are strategic times for leaders to welcome Scripture-informed participation in all God-given gifts (1 Corinthians 12:1–11) so that the Church may be strong and wellequipped for God’s mission. When the epic battle with evil goes to a new level, picky spiritual appetites do not serve leaders, the church, individual believers, or the mission well. Pentecostal church leaders have a responsibility to teach believers about spiritual gifts and provide opportunities for them to seek and receive the fullness of the Spirit. The Church of 2021 needs all the gifts God has provided for His people by His Spirit. He calls us not just to survive times of suffering; God desires to give us strength and empowerment for life-changing transformational ministry in the midst of difficulties. Countercultural courage. Famed missiologist Lesslie Newbigin asked, “From whence comes the voice that can challenge this culture on its own terms, a voice that speaks its own language and yet confronts it with the authentic figure of the crucified and living Christ so that it is stopped in its tracks and turned back from the way of death?” Authentic Pentecostal leaders courageously challenge cultural and religious norms that are in conflict with God’s Word and the work of the Spirit. In Acts 10, it was the disarming work of the Holy Spirit that gave Peter a vision to take the gospel beyond the Jews
to the Gentiles — and to see people through God’s eyes rather than cultural and religious eyes. The reality that Jesus offered salvation to all people confronted Peter’s personal belief system. But when God confronted him through a vision, Peter received correction and was willing to pivot immediately and become a voice of God’s redemptive plan for the Gentiles. It still takes Spirit-guided courage to communicate truth and challenge the cultural, political and religious status quo of the day in ways that lead listeners to the living Christ. Prophetic discernment. Authentic Pentecostal leaders understand the times in which they live. They can discern truth from lies of the enemy, and good from evil. Paul talks about distinguishing between spirits — knowing what’s of God and what’s from Satan. Hebrews 5:11–14 warns believers against apostasy and laments the spiritual immaturity of some. The author describes mature believers as those who have “trained themselves to distinguish good from evil” (verse 14). I was born into a Pentecostal church and have observed people of the Spirit throughout my life. I believe one of the most undervalued and underutilized but needed gifts of the Spirit in today’s world is spiritual discernment, integrated with wisdom and knowledge. Supernatural discernment is necessary for church leaders and parishioners as many false teachers distort God’s truth and seek to deceive. Articulate, charismatic leaders and celebrities speak words that sound religious, Christian and biblical. It takes spiritual discernment to determine the spirit behind the words. Is it of God? Satan himself quotes God’s Word insidiously to achieve his own destructive ends (Mathew 4:5–6). In Acts 5, Luke shares an account of Peter operating in the gifts of discernment and knowledge after Pentecost. Ananias and his wife, Sapphira, came to Peter publicly to present an offering. Tragically, they misrepresented their generosity before God, Peter and the church. Peter’s stunning revelation of this couple’s deception and their subsequent deaths is one of the most sobering moments in the New Testament church. After witnessing Peter’s discernment in that moment, it would have been hard to doubt his authentic, Spirit-empowered leadership. Spiritual authority. Authentic Pentecostal leaders appropriate the authority Jesus delegated in Matthew 28:18–20. Thus, the kingdom of darkness and its evil manifestations do not intimidate them. Under the
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anointing of the Spirit, they stand with courage and lean into the battle in His authority when facing spiritual opposition. Leaders exercise authority not to advance their own interests, but to fulfill Christ’s redemptive mission on earth. The reality of darkness and our desperation to walk in authentic spiritual authority became personal when I first went into the red-light districts of Southern Asia to minister. For the first time in my life, I entered a place so evil, violent and demonic the darkness was palpable and intimidating. I soon realized there wasn’t enough of God’s power at work in me to take authority over the power of Satan that enslaves women and children. I began to live desperately and dependently on a powerful, fresh anointing of His Spirit as I battled the forces of hell itself. When encountering Satan’s dark power, our official positions, ministerial credentials, academic degrees, and charismatic personalities are irrelevant. There was a reason Jesus sent His followers to the Upper Room 2,000 years ago to wait for Pentecost before they headed out to minister. Jesus knew His Great Commission mandate was absolutely impossible to accomplish without His accompanying supernatural power and authority. Paul’s words to the Ephesians make our source of power clear and leave no doubt about our enemy: Finally, be strong in the Lord and in his mighty power. Put on the full armor of God, so that you can take your stand against the devil’s schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms (Ephesians 6:10–12).
Spiritual Alignment
How do we align ourselves toward more authentically Pentecostal leadership? First, be intentional about practicing God’s presence each day. When we daily walk with an awareness of His presence, we will hear and know God’s voice well. People of God’s presence more readily recognize any presence or power that is not of God — wherever they are, whether in sacred or secular places. Pentecostal leaders also have the privilege of mentoring those they lead to practice God’s presence every day. These leaders invest in helping others become more genuinely engaged with God’s Spirit daily and less vulnerable
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to deception and the influence of dark spiritual power (1 John 4:1–3). Second, intentionally steward your voice. Whatever, wherever your platform, don’t underestimate what God can do. Prayerfully seek Him for Spirit-defined and anointed words. Whether preaching, communicating through a podcast or blog, leading a small group, participating in a prison ministry, attending a board meeting, or talking with a friend over coffee, humbly bring God’s presence and anointing with you. The Spirit of the Lord speaking truth through us disarms hearts, minds and spirits to convict of sin, save, heal, bring words of wisdom, and deliver from bondage. Church leaders cannot assume their message is changing hearts and minds. Consider how few voices people heard a decade ago compared to how many voices they hear today. Through digital tools, especially social media, millions of people now have platforms and listeners. Why should people listen to your voice or to mine? But when we speak with God’s authority, anointing, and grace, His truth can cut through the auditory overload and touch souls with personal precision. That’s a work of the Spirit. Third, prayerfully ask and discern what God is doing in this prophetic day. In peaceful seasons and in troubled times, He is at work in the world. The question isn’t just what God is up to, but also how we can align our hearts, strategies and resources with His plans. How can we inspire those we serve to step into what God is doing in our world, with faith and courage rather than fear? God, by His Spirit, can give us eyes to understand the times, as the sons of Issachar did in 1 Chronicles 12:32. We need spiritual leaders who have their finger on the pulse of our times and understand its significance to the work of the Kingdom. Fourth, check your personal thoughts, motivations and emotions. We are living in a time of disturbing volatility, political anger, explosive words, and unbridled actions. In such an environment, ministry leaders need to check their hearts before communicating on any platform. Is the passion we feel the Holy Spirit’s anointing to communicate God’s message? Or is it simply the stirring of our own opinions and emotions — a natural human response to what is happening around us? Just because we are Pentecostal leaders does not mean all passion we feel is of God. At all times, wise Pentecostal leaders prayerfully guard their thoughts, attitudes, motivations and emotions. Discern prayerfully, speak wisely, and use silence
strategically, as Jesus did, in ways that consistently honor our Heavenly Father. Fifth, be honest with those you lead when you miss it. Recently, a well-known Christian leader made a public apology. He had made some supposedly prophetic predictions that turned out to be false. So, using the same platform from which he had delivered the erroneous message, the leader humbly acknowledged he had been wrong. He took responsibility for his words as a leader and ended his apology with reassuring faith and hope in God, whose Word never fails. God alone remains ever-faithful, all-knowing, and all-powerful. The future ultimately rests in His hands alone. Pentecostal leaders are redeemed, called … and human. Participating with God and the work of the Holy Spirit in mission is not an exact science. It requires humility and integrity. The good news is that the more leaders seek to
follow the Spirit’s lead and practice simple obedience, the more readily they can discern and obey. Finally, rethink your plans. Several years ago, I looked at our nonstop travel and ministry schedule in the U.S. and overseas and felt God’s conviction. I sensed the Lord saying, “Beth, if I bring the unplanned person or open door to you, is there even time in your schedule for Me to work? Are you willing to make room for Me to do the unexpected and miraculous by My Spirit?” This is a profound — and uncomfortable — question. Is there space in our personal planner and church calendar for God to move in fresh ways during this season? Or are church and ministry schedules so packed with the good and predictable there is little time for God to move freely by His Spirit and do the great and unpredictable? Are we allowing room for the people we serve to cry out to God and respond to the fresh wind of the Spirit that is blowing?
Project Rescue During the Pandemic
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roject Rescue is an Assemblies of God World Missions agency that rescues and restores women and child victims of sexual slavery through the love and power of Jesus. Since its founding in Southern Asia 24 years ago, it has grown into a network of ministry initiatives in 20 European and Eurasian cities. In 2019 alone, more than 53,000 women and children in nine nations received help through the affiliated ministries. Initiatives include red-light district churches, after-school programs for children in red-light districts, aftercare homes, medical clinics, and vocational training for women so they can begin a new life with dignity as daughters of God. During the COVID-19 pandemic, God opened new doors of ministry for Project Rescue. These are just some of the reports from Europe and Southern Asia: • More than 200 women and their children leaving prostitution received housing, food, medical care, and vocational training. • More than 16,000 sexually exploited or vulnerable people received meals. • New types of vocational training were developed, including taxi driver training, taxis specifically for women passengers, and agricultural farms. • One farm project hired 33 men formerly involved in sexual exploitation to help build the structure. All these men have left their former “work.” One rescued young woman who is now in a safe home turned down an offer from her trafficker to return to prostitution for a tenfold pay increase. She faced him with courage. “I have found my place,” she said. “I’ve found my God, and I’ll never go back!” For more information about Project Rescue, visit projectrescue.com.
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Space IS THERE
IN OUR PERSONAL PLANNER
and church calendar for God to move in fresh ways during this season?
C
M
Y
CM
MY
Yes, plan well. But also consider how you can simplify, scale back, and build in margin so you can adapt quickly to follow the Spirit’s lead. I believe God is raising up Spirit-empowered pioneers for a new season of harvest. He may call us to be among them — or to mentor young people who will break new ground in the final hours before Jesus returns. Can we release some things we’ve always done to embrace the things God loves to do and has promised to do into the future? The Spirit of the Lord is moving! Let’s make margin for miracles.
Ready and in Step
For six months in 2020, Project Rescue ministry teams had God-opened doors to minister to more than 1,000 prostituted women and their children. Assemblies of God pastors and churches in the U.S. heard about the opportunities and stepped up, too. It was deeply moving to see how quickly and generously they gave in the middle of their own challenging days. As a result, Project Rescue had resources in hand to respond and share Christ’s love and compassion with the sexually exploited during an extraordinary window of time.
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Recently, a brothel in a major red-light district became available for us to buy and turn into a ministry center. Soon, women and children in slavery on those infamous dark streets will meet Jesus in our new facility, find freedom from the power of evil, and learn what it means to live as redeemed, Spirit-filled people of God. The apostle Paul’s words to the Galatian church are fitting for Pentecostal leaders today: “Since we live by the Spirit, let us keep in step with the Spirit” (Galatians 5:25). May we stay ready and in step with Him during this significant season for our Father’s glory and the fulfillment of His great mission.
Beth Grant and her husband, David, have served as Assemblies of God missionaries to Southern Asia for more than 44 years. Grant serves as executive director of Project Rescue, an AG World Missions ministry in Eurasia to survivors of sex trafficking. She also serves as an AG executive presbyter, representing ordained female ministers. Grant is the author of Courageous Compassion: Confronting Social Injustice God’s Way and co-author of Hands that Heal, an international curriculum to help train caregivers of trafficking survivors.
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Three questions to ask when church members suffer
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Within every congregation, there is grief, physical pain, emotional trauma, stress, depression, anxiety, and even suicidal thinking.
E
very pastor ministers to people in pain. When I served as a pastor, for example, one couple’s toddler died from a rare genetic disease. Several couples dealt with the pain of miscarriage and infertility. Many congregants lost jobs and struggled financially. Others were in relational turmoil — at home, at church, or at work. And still others led seemingly happy lives but secretly suffered from mental illness. Ministry involves pastoring and preaching to people who are hurting. Within every congregation, there is grief, physical pain, emotional trauma, stress, depression, anxiety, and even suicidal thinking. You can probably recount numerous ways
your congregants lamented some aspect of life over the past 12 months. They’ve faced a global pandemic, racial injustice, political turmoil, and various personal crises. As pastors, we need to be more intentional about preaching to people who are hurting in our congregations. Each of us should ask three questions as we prepare our messages: • How do I determine the pain points in my congregation? • How can we share this pain in Christian community? • How will God use our suffering to transform us and bring himself glory? I’m not suggesting every sermon should focus on suffering. This would be unfaithful to the
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We need to cultivate an atmosphere in which one person's burden can become everyone's burden. range of genres and emotions in Scripture. As Ecclesiastes 3:4 reminds us, there is “a time to weep and a time to laugh, a time to mourn and a time to dance.” However, our preaching can be so focused on celebration and positivity that we fail to address the range of human experience, or we avoid the pain and suffering evident in particular Bible passages. When the sermon text addresses pain, it can be an opportunity to connect with those who are hurting. This requires pastoral awareness of our congregation’s struggles.
Pain Points
One of the first questions a physician asks upon meeting with a patient is, “What brings you in today?” Knowing the symptoms helps a doctor determine a diagnosis and treatment plan. Similarly, as pastors, we want to know what’s going on in the lives of our congregants — including where they hurt. We can’t ask them directly as they enter the sanctuary, but we can consider some of their pain points during our sermon preparation. People respond to pain differently. Some need to verbalize it to others, while others bite their tongues and groan silently. Since we live in a fallen world, we can assume our parishioners are hurting in myriad ways. Insight from the Holy Spirit, the spiritual climate of the congregation, and direct knowledge of life situations, events, and tragedies can help us discern the kinds of pain we may need to address in our sermons.
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During your sermon preparation time, reflect on various forms of pain, including painful decisions, painful finances, painful health issues, painful losses, painful relationships, and painful sins. One of the ways to keep these in view is to sit down with a church membership roster once or twice annually and write down some of the ways your people are suffering. As you preach on a particular text, consider whether the biblical author or characters are experiencing similar types of suffering. For example, suppose you’re preaching a sermon on the story of Hagar in Genesis 16. What painful circumstances do the biblical characters experience in this text? How do these pains relate to the pain your congregation is feeling? The biblical accounts of Hagar and her son, Ishmael, might seem like sideshows or strange tangents to the main narrative of God’s promise to Sarai and Abram. Yet God is working even in the lives of secondary characters. Life was hard for Hagar, the Egyptian slave of Sarai. Since Sarai was unable to conceive a child of her own, she gave Hagar to her husband, Abram. Regarded as property, Hagar had no choice in the matter. No one asked her whether she wanted to have a child with Abram. Adding to the injustice, Sarai resented Hagar for having sexual relations with Abram and ultimately giving birth to his child. According to Genesis 16:6, “Sarai mistreated Hagar; so she fled from her.” There is no record
of the specific forms of abuse, but we can imagine that Sarai — at the least — verbally accosted Hagar. In your sermon, you might also explore the pain Sarai endured as Abram shared sexual intimacy with her servant. Even though it was Sarai’s idea, the situation caused her emotional anguish (Genesis 16:5). After years of infertility and unrealized hopes, Sarai probably felt God had abandoned and rejected her as well. Since having offspring was so important in this culture, Sarai probably thought she could escape some cultural shame by Abram having an heir, even if the heir didn’t come from her own body. This narrative might hit home in different ways with hurting congregants. First, there is the pain of infertility. The story may also resonate with those who have experienced the betrayal of a spouse’s infidelity.
Additionally, there are themes of shame and disappointment to which many can relate in some way. Acknowledging the raw emotions in Scripture — both human and divine — will help hurting people connect with the text and open their hearts to the hope and healing available in Christ.
Shared Struggles
Galatians 6:2 says, “Carry each other’s burdens, and in this way you will fulfill the law of Christ.” However, in our individualistic culture, we often consider suffering and pain in isolation from others. Consequently, many churches today do not have a communal mindset. We need to cultivate an atmosphere in which one person’s burden can become everyone’s burden. That begins with ending the stigma surrounding issues such as mental illness, abuse, and marital problems so people can name their pain and seek the support of the body of Christ. We need to create safe, shame-free environments where people can acknowledge their suffering and pray for one another in worship services, small groups, and other settings. Opening up about our own painful experiences can give others hope and remind them they are not alone while walking through times of suffering. The evil one will try to discourage believers by telling them nobody
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One of the primary ways congregations struggles in community is by witnessing understands their situation, and nobody cares. When a pastor refuses to talk about pain, Satan can use that silence to prolong suffering. Hurting people may conclude they are the only ones who feel this way, or that their sin or condition is so terrible God has nothing to say about it in Scripture. Wheaton College professor Mark Talbot, who became paralyzed as a teenager, says adversity can open doors of ministry to others, which in turn brings personal comfort. In When Suffering Is Redemptive, Talbot offers this insight: Stop asking, “Why has God allowed this to happen to me?” Instead, be alert to those you can encourage because of how you are suffering, remembering that it is often only as we focus on relieving others’ suffering that we ourselves find significant relief. One of the primary ways congregations can grow in freedom to share their struggles in community is by witnessing their leaders model such vulnerability. Using
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prayerful discretion, talk honestly about your own painful losses, struggles and mistakes.
Transforming Trials
Finally, there is the question of how God will use suffering to transform us and bring himself glory. This is probably not at the forefront of people’s minds during times of suffering — at least not immediately. Yet one of the aims of preaching is to call people to spiritual transformation and a life that exemplifies and honors Christ. Some Christians might think, How cruel and selfish of God to permit or ordain suffering in my life just so that I can return glory to Him! God wants to transform us, and sometimes the best way to accomplish this is to permit suffering in our lives. How will God transform us through this current and long-term circumstance or hardship? When we contemplate the fact that God created the entire universe — including humankind — for His glory, we come to recognize that every part of life is an opportunity
can grow in freedom to share their their leaders model such vulnerability. to glorify Him. We reflect the glory of God through how we react to both moments of celebration and trials. While preaching on pain, take time to discuss how God can use suffering to bring about life transformation and how our afflictions can bring glory to God. In the example from Genesis 16, perhaps God receives glory when people forgive those who have verbally, physically or sexually abused them. This is not an easy task. Only the Holy Spirit can enable Christians to forgive someone who has hurt them in such devastating ways. Maybe the application of this sermon is to encourage couples to praise and thank God even if they remain infertile and cannot have biological children of their own. Rather than growing bitter toward God, they can choose to praise Him and trust His sovereignty. Again, only the Spirit can accomplish what is humanly impossible. Perhaps someone can relate to the dysfunction Genesis 16 portrays because they have been a perpetrator of abuse. God also receives glory when people confess their sins and get the help they need to stop such destructive behavior.
Again, knowing our congregation well will aid in this process of guiding people to glorify God even amid such challenging topics, circumstances, and sinful behaviors. Preaching to people in pain is not a simple, straightforward task. It involves wisdom, discretion, humility, courage, and much love and grace. We all suffer in different ways. My younger brother, Timothy D. Kim, was brutally murdered in the Philippines on Nov. 7, 2015, the night he was celebrating his 36th birthday. Not a day goes by that I don’t think about Tim. In fact, I don’t ever want to stop thinking of him, so I keep a picture of his beautiful, smiling face in my pocket. Yet the reality is, the grief is always there at some level. The heartache erupts like a dormant volcano every birthday — not only on Tim’s birthday, but also on mine, when I remember how Tim used to call me from wherever he was in the world. The harrowing aide-mémoire reintroduces itself every Christmas and New Year’s as well. It comes around anytime something reminds me of Tim: his intelligence, his
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Preaching to people in pain is not a simple, straightforward task. It involves wisdom, discretion, humility, courage, and much love and grace. creativity, his boldness, his selflessness, his warmth, his humor, his smile, his myriad talents. The pain of losing Tim resurfaces and triggers even at random moments. The trauma is still painfully fresh and raw even years later. And I know the bite of suffering is infinitely more excruciating for our parents, especially our mother. I confess I will continue to reexperience the pain of Tim’s death in this life. It would be hard enough if he had died from natural causes. Nobody deserves to be murdered and have his or her life cut short prematurely. We don’t have all the information and answers surrounding Tim’s death, as earthly justice came to a crashing halt after a mere few weeks due to local government corruption. In the midst of this pain, I find comfort in the words of Paul in 1 Thessalonians 4:13: Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. I am sustained by supernatural peace from God above, who whispers how He understands the pain of losing someone He loved — His one and only Son, who lived a perfect life and yet died a wrongful death, only on an infinitely greater scale. Pain often comes in waves. Chances are, many of your people are experiencing a tsunami of trauma. How will
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you respond pastorally and homiletically to their difficult circumstances? You can preach to comfort those in pain, but you should also remain close to them in their suffering. Preach on their pain as you pastor them through their pain. As you plan your next sermon or sermon series, consider the ways in which your people are hurting, and ask God to use you to minister to the brokenhearted. We worship the triune God who intimately cares for His people. The Father never leaves us nor forsakes us (Deuteronomy 31:6). The Son emboldens us with His reminder that He has already overcome the world (John 16:33). The Holy Spirit groans and intercedes for us (Romans 8:26). We preach to people where it hurts because God desires not to leave them wallowing in misery. He wants to transform their lives for their good and His glory.
Matthew D. Kim is the George F. Bennett chair of preaching and practical theology and director of the Haddon W. Robinson Center for Preaching at Gordon-Conwell Theological Seminary. He is the author or editor of many books, including Preaching to People in Pain: How Suffering Can Shape Your Sermons and Connect with Your Congregation (Baker Academic, forthcoming in May 2021). This article is adapted from that book and is used with permission.
EMPOWER YOUR MINISTRY How do we align ourselves toward more authentically Pentecostal leadership? First, be intentional about practicing God’s presence each day. When we daily walk with an awareness of His presence, we will hear and know God’s voice well. People of God’s presence more readily recognize any presence or power that is not of God — wherever they are, whether in sacred or secular places. Pentecostal leaders also have the privilege of mentoring those they lead to practice God’s presence every day. These leaders invest in helping others become more genuinely engaged with God’s Spirit daily and less vulnerable to deception and the influence of dark spiritual power (1 John 4:1–3). Second, intentionally steward your voice. Whatever, wherever your platform, don’t underestimate what God can do. Prayerfully seek Him for Spirit-defined and anointed words. Whether preaching, communicating through a podcast or blog, leading a small group, participating in a prison ministry, attending a board meeting, or talking with a friend over coffee, humbly bring God’s presence and anointing with you. The Spirit of the Lord speaking truth through us disarms hearts, minds and spirits to convict of sin, save, heal, bring words of wisdom, and deliver from bondage. Church leaders cannot assume their message is changing hearts and minds. Consider how few voices people heard a decade ago compared to how many voices they hear today. Through digital tools, especially social media, millions of people now have platforms and listeners. Why should people listen to your voice or to mine? But when we speak with God’s authority, anointing, and grace, His truth can cut through the auditory overload and touch souls with personal precision. That’s a work of the Spirit. Third, prayerfully ask and discern what God is doing in this prophetic day. In peaceful seasons and in troubled times, He is at work in the world. The question isn’t just what God is up to, but also how we can align our hearts, strategies and resources with His plans. How can we inspire those we serve to step into what God is doing in our world, with faith and courage rather than fear? God, by His Spirit, can give us eyes to understand the times, as the sons of Issachar did in 1 Chronicles 12:32. We need spiritual leaders who have their finger on the pulse of our times and understand its significance to the work of the Kingdom.
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Fourth, check your personal thoughts, motivations and emotions. We are living in a time of disturbing volatility, political anger, explosive words, and unbridled actions. In such an environment, ministry leaders need to check their hearts before communicating on any platform. Is the passion we feel the Holy Spirit’s anointing to communicate God’s message? Or is it simply the stirring of our own opinions and emotions — a natural human response to what is happening around us? Just because we are Pentecostal leaders does not mean all passion we feel is of God. At all times, wise Pentecostal leaders prayerfully guard their thoughts, attitudes, motivations and emotions. Discern prayerfully, speak wisely, and use silence strategically, as Jesus did, in ways that consistently honor our Heavenly Father. Fifth, be honest with those you lead when you miss it. Recently, a well-known Christian leader made a public apology. He had made some supposedly prophetic predictions that turned out to be false. So, using the same platform from which he had delivered the erroneous message, the leader humbly acknowledged he had been wrong. He took responsibility for his words as a leader and ended his apology with reassuring faith and hope in God, whose Word never fails. God alone remains ever-faithful, all-knowing, and all-powerful. The future ultimately rests in His hands alone. Pentecostal leaders are redeemed, called … and human. Participating with God and the work of the Holy Spirit in mission is not an exact science. It requires humility and integrity. The good news is that the more leaders seek to follow the Spirit’s lead and practice simple obedience, the more readily they can discern and obey. Finally, rethink your plans. Several years ago, I looked at our nonstop travel and ministry schedule in the U.S. and overseas and felt God’s conviction. I sensed the Lord saying, “Beth, if I bring the unplanned person or open door to you, is there even time in your schedule for Me to work? Are you willing to make room for Me to do the unexpected and miraculous by My Spirit?” This is a profound — and uncomfortable — question. Is there space in our personal planner and church calendar for God to move in fresh ways during this season? Or are church and ministry schedules so packed with the good and predictable there is little time for God to move freely by His Spirit and do the great and unpredictable? Are we allowing room for the people we serve to
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he past 12 months have been rife with conflict. The pandemic, racial tensions, economic setbacks, and the most polarizing political season in recent history have triggered strife across the United
States, spilling over into local churches. Disagreements over these issues and others have disrupted many congregations. Pastors have spent untold hours talking with frustrated parishioners, deflecting personal attacks, and trying desperately to rebuild unity within their leadership teams and congregations. Serious conflict is also occurring in Christian homes — which often adds to the pastoral counseling workload. Along with marital and family strife, there are financial pressures, workplace tensions, layoffs, and struggles with alcohol and drugs. Navigating discord with godly wisdom and grace has never been more vital for church leaders. Having conciliated hundreds of church, family and legal conflicts over the past three decades, I would like to describe 11 relational principles that have proven effective in preventing and resolving many of the disputes that arise among believers.
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1. Include God
When we get into a conflict, most of us focus obsessively on two things: our self-perceived righteousness and the other person’s wrongs. As the accusations and defensive arguments volley back and forth, the relational rift grows larger. However, God calls us to view relationships threedimensionally, always remembering He is present when we interact with one another. Teach church members to remain self-aware, other-aware, and God-aware during every personal interaction, especially when facing conflict. This three-dimensional perspective on relationships is evident throughout Scripture. The Bible teaches us to guard our hearts and exercise discipline in our actions, to view and care for others compassionately, and to remember, honor, and serve God in all things. These principles lay the foundation for six aspects of relational wisdom: self-awareness and self-engagement; other-awareness and other-engagement; and God-awareness and God-engagement. Some passages of Scripture address all six of these (e.g., Exodus 20:1–21; Matthew 22:37–39; Ephesians 4:30–32; and Philippians 2:1–11). The more people develop the habit of thinking threedimensionally in all situations, remaining mindful of God’s presence and purposes (Philippians 4:1–7), the more likely they are to manage their thoughts, emotions, and words in a way that honors God and preserves peace with others.
2. Remember the Golden Result
You know the Golden Rule: “Do to others what you would have them do to you” (Matthew 7:12). But do you know the Golden Result? It’s a corollary to the Golden Rule: Other people will usually treat you the way you treat them. This is not always the case, of course, but it often holds true. Blame others, and they are more likely to blame you. Admit it when you’re wrong, and you may be surprised how often others will do the same. Listen patiently and openly to others, holding off on making premature judgments, and others will be more inclined to extend you the same courtesy. Setting the right relational tone will open the way for understanding and increase the likelihood of agreement. When facing possible conflict, exercise self-awareness by asking yourself, How would I want to be treated?
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Then engage others by treating them the same way. You’ll be amazed at how often this simple course readjustment prevents conflict and promotes peace.
3. Lead With the Gospel
Our tendency is to resort to the Law in times of conflict. We love to use God’s Word to show where we’re right and others are wrong. However, this two-dimensional approach only drives us further apart. Show your people a better way. While acknowledging the need to obey God’s commands, teach people how to let the gospel inspire and guide them in every interaction. The gospel reveals God’s patience, mercy, kindness and forgiveness toward us. God treats us better than we deserve. He calls us to do the same with one another. Colossians 3:12–14 offers this exhortation: As God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 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. Living in such a way inspires hope, reduces defensiveness, provides space for confession and forgiveness, and demonstrates Christ’s love.
4. Examine the Heart
James 4:1 provides a key insight on conflict: “What causes fights and quarrels among you? Don’t they come from your desires that battle within you?” The desires themselves may not be sinful. They may be good things that we want too much, or for the wrong reasons. Thus begins a downward spiral: A good desire turns into a consuming demand that leads to judging others, and eventually punishing them if they don’t give us what we want. Encourage your people to do some honest heart examination when they feel inclined to engage in conflict. This starts with asking introspective questions like these: What do I want in this situation? Has this desire begun to control me? Do I want this so much I’m willing to hurt or break relationship with others? As we grow in self-awareness by learning to examine
god treats us better than we deserve. he calls us to do the same with one another. our hearts, we can dethrone selfish desires before they lead us down the path of conflict.
5. Practice Self-Control
Peter’s denial of Christ is a classic example of what psychologist Daniel Goleman calls “amygdala hijacking.” The amygdala is the part of the brain that activates the fight or flight response. In times of stress, the amygdala may overrule more rational cognitive functions, triggering an impulsive, and often regrettable, response. It was Peter’s fear that led him to blurt out, “I don’t know the man!” (Matthew 26:72,74). Afterward, Peter was deeply sorry. Most of us have experienced these types of impulsive reactions in our marriages, as well as with our children, co-workers or fellow church members. During these tumultuous times, we are especially prone to letting our emotions lead. The good news is we can avoid this destructive dynamic and take control of even the most intense emotions. One way to do this is to learn to recognize and name emotions. We can then evaluate their source, anticipate the
consequences of following them, and direct their power on a more constructive course. For example, suppose a parishioner accuses a pastor of adopting a “lazy” building project pace. This word triggers a flood of emotions, and the pastor is ready to lash out in response. Instead, she takes a deep breath and evaluates what she is feeling: Anger and defensiveness. I’m not lazy! I don’t deserve that kind of disrespect! There is also a sense of sadness and insecurity. School teachers used to call me lazy when I was struggling with an undiagnosed learning disability as a child. Recognizing what the emotions are and where they are coming from gives the pastor a chance to reign them in before saying something that will only escalate the situation. She maintains control, and chooses a better response: “I respect your opinion on the matter, but we’ve worked hard to develop a timeline that will allow us to raise the necessary funds for each phase of this project.” This isn’t just a mental exercise. It requires daily reliance on the Holy Spirit. After all, self-control is
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the more you demonstrate your credibility, compassion, and competence, the more people will open their lives to you. one of the fruits of the Spirit (Galatians 5:23). As you teach and model this spiritual discipline, your people can experience the joy and peace that comes from taking every thought, emotion, word and action captive to make it obedient to Christ (2 Corinthians 10:5).
6. Communicate Clearly
Poor communication — often by leaders themselves — triggers and inflames many conflicts in the church. We know what we intend to communicate, but we don’t always take the time to choose our words carefully. As one of my mentors once taught me, “For a leader, it’s not good enough to communicate so others can understand. You must communicate so clearly that others cannot misunderstand.” No one will land on precisely the right words in every instance, but spending a little extra time on an email, a sermon, or remarks you plan to make in a conversation or at a meeting can go a long way toward avoiding conflict.
7. Prioritize Respect
Most people involved in a decision-making or conflict-
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resolving process will focus their energy on achieving a particular outcome. But ultimately, not everyone will get their way. However, that doesn’t mean you can’t successfully resolve the tension. The way you treat everyone in the process can make all the difference. Even when a final decision is not entirely to their liking, people will often accept the result with equanimity if the overall experience was a positive one. Listen to all sides, and make every effort to treat everyone fairly. Give each person an opportunity to talk and present his or her case. Maintain an atmosphere of courtesy, orderliness, equality, and grace. In other words, treat others the way you would want them to treat you. Work together to arrive at a final solution that is as reasonable, just and equitable as possible. When you give people the opportunity to share their views fully and candidly, and treat them with dignity, you may be surprised at how content they will be in the end — even if they disagree with the final decision. Model respectful dialogue, and you’ll be more likely to receive it in return.
8. Build Trust
Every time you engage the people in your church — whether during a counseling session, from the pulpit, or in times of fellowship — you are either building or destroying trust. Before people will open up to you and let you mediate their conflicts, they need to have confidence in you. Most people want to know three things: Are you worthy of my trust? Do you care about me? Do you have something to offer that can help me? Behind each of these questions are a number of related questions that are always rolling around in people’s minds as they interact with you and reflect on their past experiences. For example, Will you let me down like the last person in whom I confided? Am I more to you than just a number or a tither? Do you have the competence or life experience to advise me on this topic? The more you demonstrate your credibility, compassion, and competence, the more people will open their lives to you.
9. Make Charitable Judgments
Many of the conflicts that arise in a church begin or escalate because people assume the worst about the actions or motives of others. Head off this tendency by teaching your congregation to make charitable judgments. This means graciously striving to believe the best about those with whom you disagree. It requires a willingness to consider the situation from more than one perspective. For example, if you’re the worship leader, you might feel as though the elderly man who is complaining to the lead pastor about the music is trying to make your life miserable. But what if he simply misses the beauty of the old hymns? Rather than reacting defensively, perhaps you should consider mixing up the worship set to include a few songs that appeal to the older saints. A more charitable view can turn enmity into empathy. When conflict arises, seek to embrace positive interpretations over negative ones — or at least postpone making any judgment until you can learn more. We would want others to give us the benefit of the doubt. Therefore, according to Matthew 7:12, this is how we should treat people.
Relational Wisdom I often define relational wisdom (RW) as the ability to discern emotions, interests, and competencies in oneself and others; interpret this information in light of God’s Word; and use these insights to manage responses and relationships successfully. In purely biblical terms, relational wisdom is the desire and ability to live out Jesus’ two great commandments — namely, to love God with all your heart and to love your neighbor as yourself (Matthew 22:37-39). RW combines the neurological insights of emotional intelligence with the truth of Scripture to create a practical theology for relationships. This theology recognizes God designed us to be three-dimensional in our relationships. From Genesis to Revelation, the Bible teaches us how to relate to God (love, trust, worship, obey); how to discipline ourselves (search our hearts, self-control, put off the old self/put on the new); and how to relate to our neighbors (love, forgive, encourage, serve). The Bible’s threedimensional perspective on relationships suggests six specific skills or disciplines: God-awareness and God-engagement, self-awareness and self-engagement, and other-awareness and other-engagement. These six closely linked skills reinforce one another. (See, for example, Ephesians 4:30–32 and Philippians 2:1–11.) The better we know, follow and love God, the more we will know and discipline ourselves, which opens the way for us to better understand, love and serve our neighbors. For more information on this practical theology for relationships, see rw360.org. — Ken Sande
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10. Engage Scripture
The Bible provides plenty of guidance on how Christians can successfully negotiate the most challenging issues in life. Consider the words of Paul in Philippians 2:3–4: Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others. Think of all the conflicts we could avoid if every member of the congregation took these words to heart. Of course, humanity’s fallen nature is inclined toward selfishness. But as Christ followers, we must constantly evaluate ourselves against God’s Word and seek the Spirit’s guidance so that we may become more like Christ. That includes loving others as Christ has loved us. As 1 John 3:16 says, “Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters.” When you negotiate conflict, bring God’s Word into the discussion. Read aloud passages like 1 Corinthians 13:4–5: Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Discuss how the guidance of Scripture applies to the dispute, and brainstorm ways to put these principles to work to resolve the situation. Guide the discussion toward biblical, practical solutions, and then pray for the Holy Spirit’s help in honoring one another and glorifying God. Rather than allowing bitterness and anger to grow, use conflict as an opportunity to help your congregants grow in faith and maturity.
11. Diffuse Explosive Meetings
Have you ever been in a church meeting that felt like a powder keg? The tension builds with each comment. It’s only a matter of time before the explosion happens and someone says something hurtful. Once an outburst occurs, it’s often impossible to pick up the pieces. Such outcomes are not inevitable. In fact, you can turn volatile meetings into times of humble self-examination and constructive problem solving by applying Jesus’ teaching in Matthew 7:3–5: Why do you look at the speck of sawdust in your
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brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, “Let me take the speck out of your eye,” when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye. Summarize the topic of discussion, and then ask everyone who speaks to answer each of these questions: • Briefly, how do you feel about this issue? • What have you done that might have contributed to the problem? • What do you think would please God as we work through this situation? • What steps have you already taken to make things better? • What are you now willing to do to help resolve this problem? • What do you suggest others do to help resolve it? This approach emphasizes introspection, respect, personal responsibility, and communication that is solution-focused rather than attack-oriented.
An Ounce of Prevention
There is one thing that is even better than successfully resolving a conflict: preventing a conflict in the first place. Many church leaders are so busy putting out relational fires they barely have time for more important matters — like reaching the community with the gospel. Pastors can dramatically reduce emotional drains on ministry and get upstream of many conflicts by training their people to relate to one another according to biblical principles. A proactive investment of time today could save you hundreds of hours of resolving conflict in the months and years ahead. As James 3:18 says, “Peacemakers who sow in peace reap a harvest of righteousness.”
Ken Sande is founder of Peacemaker Ministries and Relational Wisdom 360. He teaches internationally and is the author of numerous books, including The Peacemaker. For more information, visit rw360.org.
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CHURCH MINISTRY PROFILE
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Spreading Hope by Meeting Needs CHR I ST I N A QU I CK
A California church models compassion in action.
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hen Jason LeFaive and his team planted Seven Oaks Church (AG) three years ago in Visalia, California, they were intentional about getting everyone involved in volunteering. “Compassion has been a focus from the beginning,” says LeFaive, the church’s lead pastor. “Part of our DNA is to be invested in serving. We’ve always had a desire for every person in our church to serve in some capacity, whether on a Sunday morning or within the community.”
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Early on, the church partnered with CityServe, a ministry initiative started in collaboration with the Assemblies of God SoCal Network. CityServe brings together local churches, nonprofits, businesses, and government agencies to meet needs. An impressive 60% of Seven Oaks congregants have completed CityServe training. “We have a constant conversation, where we talk about everyone being a missionary and having a purpose to serve,” LeFaive says. “We emphasize how the church should be invested in our community, and how we should be a part of the change and extend the gospel into our neighborhoods, families and vocations.” When the pandemic hit, having a volunteer culture and community partnerships already in place made it easier to mobilize the congregation to minister to hurting people.
3. Clockwise, from left: 1) CityServe board member Merrit Wiseman delivers resources to a Tulare County nonprofit. 2) Pallets of food and household items await distribution. 3) Seven Oaks Church member Bruce Cardon transports food to families in need. 4) Pastor Jason LeFaive (pictured far left) makes Christmas deliveries with a local student group.
Visalia is located in Tulare County, which boasts a large agricultural economy and two national parks. The racially and ethnically diverse population includes large numbers of low-income service workers and migrant farm laborers. The region has high rates of food insecurity, as well as substance abuse and homelessness — problems the pandemic has exacerbated. “The need definitely increased with the pandemic, with everything from lost jobs to health situations contributing to people’s
suffering,” LeFaive says. “But God is using the church to bring hope. We’ve been busier than ever over the last year as we’ve focused on serving the community around us.” Seven Oaks reflects the diversity of its community. Hispanic and Black attendees make up 50% and 10% of the congregation, respectively. With a weekly attendance of around 200, the church is not large. Yet it is making a big difference in the lives of many. One of the keys has been building relationships and teaming up with others who are investing in the community, LeFaive says. The church works with local schools; a pregnancy care center; an agency that assists teen parents; an addiction recovery program; and a police organization serving at-risk kids. Seven Oaks is a distribution center for Farmers to Families, a program the U.S. Department of Agriculture started during the pandemic to prevent food waste. The congregation works with 41 other churches to distribute boxes of agricultural goods that include dairy products, cooked meat, and fresh produce. Since May 2020, the churches have helped get more than 107,500 food boxes into the hands of hungry people in Tulare County and neighboring Kings County. Having grown up in a low-income, unchurched home, LeFaive recognizes the Kingdom potential of compassion ministry. “As a kid, I never saw the Church come to our door or ask if we had a need,” LeFaive says. “I believe it would have made a difference in our family if someone had done that. Now I get to be a part of the body of Christ, extend the gospel to others, and help reframe what it means to be the Church. For me, it is humbling.” LeFaive says a number of people have started attending Seven Oaks after receiving assistance — and many of them are already giving back through CityServe and other volunteer opportunities. “It’s a beautiful representation of the gospel to see them discover their purpose,” LeFaive says. “God has done something amazing in
“It’s a beautiful representation of the gospel to see them discover their purpose. God has done something amazing in them, and now they want to pass it on and be a blessing to someone else.” — Jason LeFaive
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“This is more than just giving away stuff. We’ve been able to be the Church and be unashamed about that.”
Seven Oaks Church member James Morgan leads a training session on community engagement. Below: Morgan (right) and CityServe staff member Mark Peters unload food boxes from Farmers to Families.
— Karl Hargestam
Christina Quick is assistant editor for Influence magazine in Springfield, Missouri.
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them, and now they want to pass it on and be a blessing to someone else.” One couple with physical challenges and young children received furniture, hygiene products, and food through the church’s outreach. That built a relational bridge, and they eventually started attending services. “It’s great to drop stuff off, but what does it look like to have conversations with the people you’re helping?” LeFaive says. That’s where opportunities often arise to address deeper issues. For example, while interacting with a mother who needed help with rent, church leaders discovered the woman had recently suffered the loss of a child and was struggling with depression. They were able to come alongside the woman, minister to her emotional needs, and share the hope of Christ. “We can give handouts, but the reality is, it’s the gospel that changes lives,” LeFaive says. Seven Oaks is a designated distribution center and supply chain, or HUB, for CityServe. A local company donated 10,000 square feet of warehouse space, which includes cold storage and an area for large items, such as donated furniture. CityServe receives excess or discontinued merchandise from a number of national retailers. “Instead of companies throwing away
products and having them end up in landfills, we’re giving them away through our local churches,” says Karl Hargestam, executive director for CityServe. “But this is more than just giving away stuff. We’ve been able to be the Church and be unashamed about that.” For LeFaive, it’s about raising up a priesthood of believers (1 Peter 2:9–10) and fulfilling Christ’s call to be His witnesses in their Jerusalem and beyond (Acts 1:8). “If you look at the mandate to share who Jesus is, it makes sense that it would involve serving the community around us,” LeFaive says. “This is a part of what we should be doing — having a heart of compassion that aligns with Scripture.” Hargestam says compassion ministry does not take away from the proclamation of the gospel; rather, it opens doors for it. “Living out our faith every day earns us credibility to preach the truth,” Hargestam says. “God’s answer to a broken world is the local church, its people, and their faith.”
A T O O L T O E X PA N D
T H E I M A G I N AT I O N O F T H E C H U RC H
“Here is a pastor who loves the Church emoting her love for what Christ wants for the Church.” SCOT McKNIGHT Northern Seminary
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CHURCH MINISTRY PREACHING
The Case for Preaching LOR I O’ DEA
Why sermons remain essential to contemporary ministry
reach the gospel. If necessary, use words.” Although these words are frequently attributed to Saint Francis of Assisi, there is no historical evidence he said them. Francis clearly believed one’s life gives credible witness to one’s words, but he also knew it cannot replace them. Sadly, some have taken this inaccurate, oftquoted sentiment and used it to condemn the practice of preaching altogether. But that is nothing compared to those today who suggest preaching undergo a complete makeover in the post-pandemic world. COVID-19 forced the church online in ways many of us were not ready for. Now we are constantly told the world is never going to be the same, people may never return to church, and we must stream online content that can compete with YouTube, Netflix, and most of Hollywood. Shorten your message! Do more interviews! Think talk-show format! Craft small-group experiences! Hold another Zoom meeting! I understand all that. I believe in small groups. I appreciate the power of online connection. But Scripture tells us faith comes by hearing, and hearing by the Word of God (Romans 10:14,17). Preaching not only remains a valid part of contemporary ministry, it is — in the parlance of the pandemic — essential.
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Why It Matters
My favorite definition of preaching comes from an old textbook: “the living word touching the living situation.” I define preaching as one speaker — a preacher — presenting the Word of God to an audience of listeners, to evangelize, disciple and edify.
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Why should we do that? There are three important arguments: First is the historical argument. Preaching is the biblical example of proclaiming God’s Word throughout both Testaments and into the Church Age. Consider Joshua challenging the Israelites to follow the Lord (Joshua 24); God’s people standing for hours to hear the reading of the Book of the Law (Nehemiah 8); Jesus’ Sermon on the Mount (Matthew 5–7); and Paul preaching through the night (Acts 20). The length of the message may vary, but Christian churches still use the sermon as the predominant means of teaching biblical content. Even if we choose to supplement it in different ways, the core structure of
Even if we choose to supplement it in different ways, the core structure of preaching occupies the centerpiece of worship gatherings. preaching occupies the centerpiece of worship gatherings. Second is the practical argument. Simply put, it works! Preaching cannot guarantee we all hear the same thing, but it remains one of the clearest ways to communicate the life-changing truths of Scripture. People receive instruction, inspiration, edification, conviction, and revelation through sermons. Preaching challenges the status quo by calling for transformation in and through us. Third is the Pentecostal argument. Essentially, the Spirit works through preaching. Effective preaching requires a partnership between the speaker and the Holy Spirit. No doubt, some preach apart from the Holy
Spirit, but this is not biblical. From the first moments of inspiration, through the hours of study and prayer, to the delivery of the message, the Holy Spirit leads the minister through revelation. Even during the act of preaching, the Spirt may inspire a thought, phrase, or emphasis in the pulpit the minister had not planned during preparation. The Spirit speaks through us, and simultaneously works in the congregation, to bring understanding and conviction.
Where It Can Go Wrong
For some people, the term “preaching” has a negative connotation. Depending on their church background, they may imagine a loud, abusive diatribe or a long, boring lecture.
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Preaching often has a bad reputation for two reasons: bad content and bad delivery.
Lori O’Dea, D.Min., is lead pastor of New Life Assembly of God in Grand Ledge, Michigan.
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Preaching often has a bad reputation for two reasons: bad content and bad delivery. There are a number of reasons why the content may be lacking. Failure to prioritize sermon preparation and set aside sufficient study time is a common one. More problematic is unbiblical content. For example, some messages tragically leave out or obscure the reality of Christ and the Cross. Others promote a social gospel that focuses on the here-and-now while glossing over eternal matters. Still others turn God’s commands into mere suggestions subject to personal judgment. Bad delivery can include unthinking repetition, insider language, overdone mannerisms, and strange vocal inflections. Today’s celebrity culture is another serious threat to a pastor’s connection with people. This isn’t about ridiculous wardrobe choices (though I can’t resist making a plea for grown men to stop wearing torn skinny jeans and leggings). Nor is it about hanging out with actual celebrities (something most of us don’t have an opportunity to do anyway). Celebrity culture makes human beings the focus, rather than Jesus. It sends a message that living for Christ is something only a few people — namely, those in the spotlight — can attain. In Life Together, Dietrich Bonhoeffer pleaded with believers to remember we are all sinners in need of a Savior: If my sinfulness appears to me to be in any way smaller or less detestable in comparison with the sins of others, I am still not recognizing my sinfulness at all. … How can I possibly serve another person in unfeigned humility if I seriously regard his sinfulness as worse than my own? Pride stinks up both content and delivery, and gets in the way of the gospel.
How to Improve It
To hone our skills, we obviously need to practice preaching. But we also need to listen. Listen to other preachers. Our world can
quickly become small. Preaching once or twice a week — sometimes more — requires a tremendous amount of work. Making time to listen to other preachers may seem impossible, but the rewards are immediate. Don’t just listen to sermons. Listen to the teaching or podcast interviews of other ministers as well. “Listen” through the pages of their books. Hear the voices of people who do what we do — who value the same things we value and can help us find new ways of expressing timeless truths. Listen to learn, not to imitate. To imitate another person’s preaching style is to miss out on the uniqueness of you, your calling, and your people. Also, listen to grow, not just to compare. Judging your preaching against that of another minister can lead to unhealthy feelings of jealousy, resentment, discouragement or pride. Listen to yourself. If you took a college preaching class, it will probably be just as painful to watch your messages now as it was then. But it’s still worth doing. You are the only one who will hear and see particular things. It’s nice to hear someone say, “Good message, pastor.” However, you won’t learn much from that kind of feedback. Do the work yourself of discovering what went well and what you could do better. Listen to your congregation. Again, this has to be more than a few words of affirmation at the door of the sanctuary. Be intentional. Ask trustworthy truth tellers for their responses. Occasionally ask someone who is not a member of your staff. Seek the perspectives of a diverse cross-section of congregants. Getting quality feedback takes effort. Listen to the Lord. Before, during and after, let God lead in the study, preparation and delivery of the message. Ask Him to speak through you. Seek His guidance above all else. Trust God after the sermon to bear fruit in people’s lives — even when things don’t go as well as you had hoped — and to give you peace and joy through all of the ups and downs.
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CHURCH MINISTRY WORSHIP
Presence-Driven Worship K R I ST I N ORT HU P
Fostering a healthy environment of praise
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efore we planted Saints Community Church in New Orleans, my husband, Wayne, and I traveled for 15 years as youth evangelists. We were in all kinds of Assemblies of God churches. Some were legacy churches; others were recent plants. Some had many older people; others had a younger demographic. We visited rural, suburban, and urban settings, ministering to congregations of various sizes. We might have been in a church of 3,000 one week, and a church of 100 the next. Despite the differences, we observed that healthy Pentecostal churches had one thing that cut across demographics: a dynamic
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culture of presence-driven worship. Regardless of a church’s size or style, the openness of the people to the movement of the Holy Spirit was what mattered most. What are the hallmarks of a healthy Pentecostal worship culture? It’s fairly simple. First is a tangible sense of God’s presence. In The Reward of Worship, Jack Hayford writes, “God is waiting for a human invitation to manifest himself, and worship is the means for inviting Him to do so.” The second hallmark is that the majority of people participate in worship. They sing, clap, raise their hands, and join the synergy of what is happening in the room. When Wayne and I went to New York City as part of our sabbatical, we visited a number of churches, including Brooklyn Tabernacle. We expected to hear the famous Brooklyn Tabernacle Choir. But when we walked in a few minutes late, we heard 4,000 people — the entire congregation — enthusiastically
singing. I had never experienced anything like it in my life. Overcome with emotion, I said to Wayne, “Every person struggling with depression should come to this place. This is a place of healing.” It wasn’t even about the church’s choir, impressive as it is. What moved me to tears was the congregation’s participation. I know how challenging it can be to get everyone involved. It seemed easy when we were leading large, energetic youth events. But when we planted a church among new believers in a predominantly Catholic area eight years ago, it felt a bit like a crash landing. Our band and singers were high energy and demonstrative. Why weren’t the people participating? I grew so frustrated during those first two years, I was biting my tongue weekly to keep from lambasting the congregation.
Praying sincerely that God would transform hearts and show us what to do, we realized we were falsely blaming the people. We had not been teaching them how to enter worship or fostering an environment that would make it easier for the congregation to do so. We made significant changes to our priorities and our services and began to see breakthroughs that could only happen due to the presence of the Holy Spirit. More recently, we merged with an older church. We have many faithful saints in our services who, over decades of church attendance, had grown unaccustomed to participating in worship. The lessons we’ve learned are helping them reengage as well. When talking about healthy worship culture, many leaders immediately jump to excellence as the No. 1 priority. Yet I have observed many congregations passively
Making some significant changes to our priorities and our services, we began to see breakthroughs that could only happen due to the presence of the Holy Spirit.
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If our people are not participating, it is often because no one has taught them.
listening to quality presentations from talented bands and dynamic worship leaders. I’ve also seen churches where the regular attenders are so caught up in a wildfire of extended worship that it creates an awkward environment for outsiders and wears the people out before they hear the Word. As pastors and worship leaders, how can we strike a right balance and cultivate a healthy environment of presence-driven worship? Here are four things we’ve learned:
1. Teach and Encourage
If our people are not participating, it is often because no one has taught them. Perhaps they grew up in a more liturgical setting, or they may not have a church background at all. We cannot assume people know how to — or even that they should — participate. Nothing discourages a crowd from worshipping like a leader who chastises them for their lack of participation. Worship leaders should see themselves as teachers, instructing and encouraging people. Make a list of topics you could teach on in one-minute talks. For instance, why do we come together during worship? Why do we raise our hands? How do I sing in the Spirit? These are a few examples of topics I cover briefly during worship. I repeat these lessons frequently. Then I give people a chance to put them into practice.
2. Time It Intentionally
Kristi Northup is executive pastor and worship leader at Saints Community Church (AG) in New Orleans, where she leads alongside her husband, Wayne. She is director of CMN Women and writes a regular column for Influencemagazine.com.
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We previously did three songs, for a total of about 18 minutes of worship. When we added a fourth song and went to 25 minutes, the change was dramatic. The extra time provided more space for the presence of the Holy Spirit to move. Some leaders might be appalled that we worship for only half an hour. But in my experience, when the singing portion of the service goes longer, the people grow tired and have a harder time tuning in to the message. We can always create time at the end of the service to sing another song or call people forward.
3. Lean Into the Familiar
As a worship leader, I quickly tire of repetition. After leading a song four or five times, it begins to feel stale to me. But then I visit services at other churches and find it difficult to enter in because I don’t know any of the songs. Church attendance patterns have changed in recent years, and COVID has made the situation even more complicated. Showing up for church twice a month is now considered faithful attendance. By the time I’m getting tired of a song, many people have only heard it once or twice. Consequently, I repeat songs more often and do less new music. In every set, I try to include at least one song that is older than 10 years, and I often bring in hymns. People slowly filtering back to Sunday mornings from months of absence will be unfamiliar with the music, even if they were watching online. I try not to do more than one or two new songs a month. It’s not about my listening pleasure. It is about our people being able to freely worship.
4. Lead by Example
How will people learn to worship if leaders are not modeling it from the pews? How can we expect the congregation to participate if we don’t do so ourselves? Don’t let tasks and conversations that could happen at another time keep you from joining the congregation in worship. Take an active role in welcoming God’s presence. We ask our pastors and leaders to come in at the beginning of the service and sit toward the front. It affects how others participate, from kids and youth to senior saints. Leading by example extends beyond what people see on Sunday morning. It’s leading the call to prayer, even when we’re the only ones there. It’s pursuing God’s presence in secret places, so we lead others from a place of overflow. Let’s lead our people from a heart of worship that invites God’s glory into the room.
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CHURCH MINISTRY COUNSELING
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When a Church Member Has PTSD ED N A GEDDES ally* sought counseling because of problems in her personal and professional relationships. During our first session, Sally explained she hadn’t felt like herself lately. “I have been very short with people, and I am feeling overwhelmed by even the smallest tasks,” Sally said. She complained that her mind was racing, and she expressed concerns about forgetting important things. At night, she struggled with insomnia, bad dreams, and a sensation of being restrained. As we worked through these issues, I became aware of Sally’s unprocessed childhood trauma. I learned she was sexually abused as a young girl and had been exposed to recurring domestic violence. These experiences stunted Sally’s emotional development and left her with post-traumatic stress disorder (PTSD). Many people experience trauma, but most do not develop PTSD. Still, about 7% of Americans will have PTSD at some point in their lives, according to the National Institute of Mental Health. Symptoms of PTSD can include flashbacks, sleep disturbances, frightening or negative thoughts, tension, angry outbursts, an elevated startle response, and a sense of detachment. These problems may persist for several months or many years. Anyone of any age can have PTSD. Chances are someone in your church is living with the disorder. As a pastor, it’s important to be aware of this issue so you can minister with empathy and compassion and help sufferers get professional care.
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Seek Understanding
Trauma can affect people in ways that go beyond the traumatic event itself. How we process
*Sally is a composite of a number of clients with PTSD I have counseled.
trauma depends on our reactions to the event, how we interpret what happened, and the internal and external resources available to us at the time. The severity can range from mild impairments to major disruptions in daily functioning. If symptoms are persistent, debilitating, and last longer than one month, a PTSD diagnosis is assigned. PTSD can be a response to a one-time event or a prolonged season of intense stress. It can arise from unusual experiences, such as witnessing a violent crime, or from more common ones, such as suffering a job loss or illness. Symptoms may appear immediately, or there may be a delay in the onset. Environmental cues — such as smell, taste, touch or interactions with others — can trigger trauma symptoms. For instance, a person like Sally who experienced abuse growing up often continues to feel vulnerable and at risk for abuse. Stressful, confrontational interactions with others years later may trigger that sense of vulnerability and bring on PTSD symptoms. This can lead to a response that is inappropriate or disproportionate to the immediate exchange and an escalation of tension. Church leaders often receive complaints about churchgoers who struggle to get along with others. However, it is a good idea to consider what might be influencing a person’s thoughts, feelings, and actions as we address such relational problems.
What pastors need to know
Create a Safe Environment
Creating a safe environment starts with being proactive. Take into account all the factors that might be contributing to a problem — the biological, psychological, and spiritual elements. Help end the
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Help end the stigma surrounding mental health issues by being willing to learn and talk about them in nonjudgmental ways.
stigma surrounding mental health issues by being willing to learn and talk about them in nonjudgmental ways. Avoid jumping to conclusions, making assumptions, and speculating about the cause of problematic behaviors, however. This can exacerbate a PTSD sufferer’s symptoms. But if you suspect PTSD or another mental health issue, do address these concerns as soon as possible. A safe environment is a place that is stable, predictable, and authentic. It is paramount for a traumatized person to start the process of healing and recovery.
Ask Open-Ended Questions
Edna Geddes, Psy.D., is a professional counselor with more than 20 years of experience in the field of behavioral health. She attends Christ Church International (AG) in Minneapolis, where her husband, Darrell Geddes, serves as lead pastor.
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Asking open ended-questions about a person’s experiences and perspectives in a non-threatening and disarming manner can aid the process of self-discovery, insight, and healing. Open-ended questions create opportunity for victims to tell their stories. For professional counselors, these stories are like verbal X-rays that allow us to see various methods, structures, shapes, forms, and patterns survivors have utilized and constructed for protection and safety. I like to think God conducted the first counseling session in the Garden of Eden with Adam and Eve. Although their trouble was self-inflicted, God took time to help them process it. Like so many trauma survivors, Adam and Eve experienced a break in normalcy. They responded by running, hiding, and trying to cover up (Genesis 3:7–8). God asked them several open-ended questions, even though He already knew the answers: “Where are you? … Who told you that you were naked? … What is this you have done?” (Genesis 3:9,11,13). As we ask open-ended questions, we allow churchgoers to come out of hiding and to explore not only spiritual matters, but also psychological concerns.
Listen With Empathy
Behaviors of PTSD sufferers are often misunderstood and misinterpreted. This is
especially true when people evaluate them without sensitivity to, or knowledge of, the events that led to the issue. Even though you have not shared the same experience, empathy is the attempt to understand the plight of another at a heart level. James 1:19 says, “Everyone should be quick to listen, slow to speak and slow to become angry.” Empathy requires patience, curiosity and a willingness to listen without making judgments. A survivor may need to share his or her story repeatedly. Talking is part of the recovery process, and it is important to validate what the person is feeling, even if you don’t agree with his or her actions.
Refer
Ministers should not attempt to treat PTSD. The pastor’s role is to walk alongside hurting people and offer spiritual and emotional support. The most important thing anyone can do for a person who is suffering from a mental health condition is to help them get professional help. There are many Christian agencies and providers who have training in traumafocused therapy. If you suspect someone you know has PTSD, refer that person to a mental health professional. Over the past 12 months, people have endured a pandemic, racial tensions, and political division. As people return to church, leaders are likely to encounter some who are suffering from PTSD and other mental health issues. It is important to provide a place for traumatized individuals to start their process of recovery. We serve a God who comforts weary hearts and provides space for people to learn, grow and heal. Consider the words of Jesus in Matthew 11:28–29: Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.
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reston Poore has spent decades in corporate America. Despite all the excellent advice he was given for growing in leadership, there was something missing: a way to bring his Christian beliefs to bear in his professional life, not just his personal life. So Poore sought his own answer to how his faith could impact his management of hundreds of employees. What he discovered was this: the first step wasn’t adjusting his leadership style. Instead, he needed to let God change him before he could effect real change in his workplace. And in order to model discipleship to his team, he needed to first be discipled by the Spirit. Here, in the day-to-day practice of being a disciple of Jesus Christ, Poore found where his faith and exceptional leadership intersect. Through personal stories, biblical principles, and hands-on workplace guidance, Poore offers readers a unique look at this seldom-discussed connection. He challenges struggling leaders to engage in the hard work of daily discipleship. And he charges experienced leaders to return to the fundamentals of their faith, encouraging them to disciple other Christians with leadership potential. For anyone wrestling with how to bring faith to the workplace, whether it be a cubicle or a boardroom, Discipled Leader reveals that leadership doesn’t begin behind the desk—it begins in the soul. Preston Poore is director of strategic capabilities at The Coca-Cola Company. He has also held various positions with The Hershey Company, Dale Carnegie Training, Ralston Purina, and AmSouth Bank. A small-business owner of Numerica Corporation, Poore is also a certified John Maxwell Team coach, speaker, and trainer. He makes his home in Marietta, Georgia. Discover more at prestonpoore.com.
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CHURCH MINISTRY CHILDREN
Pentecostal Kids J OH N HA I LES
Guiding children to a deeper understanding of the Holy Spirit
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o you remember your most significant childhood experience with the Holy Spirit? Many who grew up Pentecostal would say it was when they received the baptism in the Holy Spirit. While there is nothing wrong with this answer, I wonder whether it is a result of conditioning. Personally, the details of that moment are a little hazy. Yet I have many vivid memories of the Holy Spirit’s ministry in my life before and after I received the Baptism. For example, I remember how, following the death of my great-grandmother, I read the Bible and knew for the first time the Holy Spirit was comforting me. I recall praying for adults and having them tell me the Holy Spirit had led me to pray exactly what they needed to hear. And I can think of numerous times in my youth when I worshipped and wept in God’s presence while the Holy Spirit healed my heart. I have observed ministry to children across America, and it concerns me that teaching on the Holy Spirit is often limited to camp services, where the main emphasis is on the baptism in the Holy Spirit. Too often, we make the Baptism the pinnacle experience, rather than seeing it as part of a deepening relationship with the Spirit. Rather than the ultimate destination, baptism in the Spirit is an important stride in a lifelong adventure. Certainly, we should encourage kids to seek the Baptism, and celebrate with them when they receive this gift. However, children also need an understanding of, and experience with, the Holy Spirit that goes beyond a single moment.
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Children shouldn’t have to wait until they graduate into youth or adult ministry to learn what it means to walk in the Spirit. To navigate today’s culture and mature in their faith, kids need a deeper understanding of three components of the Holy Spirit’s ministry:
1. Salvation
The Holy Spirit helps us come to Christ. One of the most misunderstood teachings about the Holy Spirit is His role in salvation. It is the Spirit of God who convicts our hearts (John 16:8) and guides us to the truth (John 16:13). It is the Holy Spirit who comes to live in us at salvation (Romans 8:9). When we speak to children about the Holy Spirit, it’s important to communicate that the Spirit’s indwelling is not the same as the baptism in the Spirit. As children accept Jesus as their Savior, we should teach them to begin a relationship with the Holy Spirit and learn to follow His guidance. The Spirit is the one we should send them to for comfort and help. There are several ways we can help children understand this aspect of the Holy Spirit’s work. A simple place to start is to teach about the different titles the Bible gives the Spirit, including Helper and Comforter. Talk often about how the Holy Spirit can convict our hearts and show us truth. Create opportunities for kids to respond whenever you read or teach Scripture. This will help them become comfortable and familiar with sensing the work of the Holy Spirit in their hearts and minds.
2. Sanctification
The Holy Spirit helps us become like Christ. One of the most undervalued aspects of the Holy Spirit’s ministry is His role in sanctification. Explain to kids that the Holy Spirit works in and with them to show the results of their salvation (Philippians 2:12–13). Scripture teaches that the Spirit helps us say “no” to things that don’t please God (Romans 8:13). The Holy Spirit wants to grow good things in our lives, like kindness, gentleness, and self-control (Galatians 5:22–23). We have a tendency to oversimplify the biblical message when teaching kids. Many curriculums encourage children to act like Jesus, love others, or practice patience. However, we often neglect to mention that these fruits of the Spirit are only possible because they are a product of the Holy Spirit’s work in our lives. Regularly provide space in their services for children to hear the voice of the Holy Spirit. Encourage kids to write down or verbalize the things the Holy Spirit says to them. This reinforces that the Spirit is their Teacher, and it provides opportunities for us to help kids learn to recognize the Spirit’s voice. He alone can heal
Children shouldn’t have to wait until they graduate into youth or adult ministry to learn what it means to walk in the Spirit.
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Children need to know the Spirit of God desires to work through them before and after they receive the Baptism.
their hurts, speak to their hearts, and help them become more like Jesus.
3. Spiritual Gifts
John Hailes is Children’s Ministries discipleship coordinator for the General Council of the Assemblies of God in Springfield, Missouri.
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The baptism in the Holy Spirit gives Christians power and boldness to reach the world with the gospel (Acts 1:8). On the Day of Pentecost, Peter preached a message that resulted in many people coming to Jesus. Later, the apostles shared the good news far and wide — and the Spirit was with them, just as Jesus had promised. Children need to hear these stories. They also need to know the Spirit of God desires to work through them before and after they receive the Baptism. The Bible says the Spirit equips us with special gifts to help us further the mission of the Church (1 Corinthians 12:4–11). The Holy Spirit can lead and guide us to do greater things than Jesus did (John 14:12). While talking about the Holy Spirit, we need to share the purpose of being filled with the Spirit. We should also provide teaching on
the gifts of the Holy Spirit. We may be hesitant to teach kids all that the New Testament has to say about the Holy Spirit. But if we only talk about the Spirit in terms of the Baptism, we inadvertently teach kids this experience is the finish line, rather than a milestone in their growing relationship with God. Provide opportunities for children to pray for one another, encouraging them to be sensitive to the Holy Spirit’s leading as they do so. This is a simple way for kids to learn to allow the Holy Spirit to work through them in a safe setting. Model for children what it means to be led by the Spirit when praying for others, showing them how to pray with power and boldness. If our children are to survive the culture and thrive in their faith, they must have a deeper understanding of the Holy Spirit in their lives. It’s up to us not only to point children to the doorway, but also to challenge them to go beyond it and embrace a lifelong adventure with the Spirit.
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How to prepare students for a lifetime of vocational ministry
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CHURCH MINISTRY YOUTH
Young and Called J O HN Z I C K he U.S. Assemblies of God has a mandate, a problem, and a need. Jesus’ command to “go into all the world and preach the Good News to everyone” was for all believers (Mark 16:15, NLT). It’s not a question or a suggestion, but a mandate from heaven. All Christians are called to cover the earth with the love of Christ. Jesus commanded all His followers to share the gospel, but it is the responsibility of vocational ministers to equip believers and lead them in this task (Ephesians 4:11–13). However, we have a problem in our current system. Although our Movement is youthful, that is not reflected within the ranks of our vocational leaders. Roughly half (52%) of U.S. AG adherents are under the age of 35, with 31% aged 6–24 alone. Yet since 1979, the average age of ministers has increased — jumping from 50 to 61 years of age for ordained ministers, and from 37 to 49 for licensed ministers. We have not developed the next generation of vocational ministers. Meanwhile, fewer Americans are affiliating with organized religion. This trend is especially prominent among the teen and young adult members of Generation Z. Nearly 40% percent of Americans aged 13–25 have no religious affiliation, a larger share than any other group, according to Springtide Research Institute. We must develop younger vocational ministers. I believe a pipeline is needed that moves through four phases:
T
1. Identify
Before students can respond to God’s call on their lives, they need to identify the call.
This is a work of the Holy Spirit. As leaders, we should provide space for the Holy Spirit to speak to students’ hearts and reveal their calling. This can happen in weekly services, during a retreat or convention, in times of focused prayer, or even during one-on-one conversations with students. Many of us remember that moment when we first sensed God’s calling — where we were, how we felt, and with whom we shared the news. We know the importance of this season and how it can change the course of a young person’s life. It truly is a unique honor to walk alongside students as they say “yes” to God’s plan and call. Leaders must steward that opportunity well.
It’s one thing for students to hear from God, but if leaders fail to equip them for the journey, those moments may become little more than memories.
2. Equip
It’s one thing for students to hear from God, but if leaders fail to equip them for the journey, those moments may become little more than memories. How can we prepare students for a lifetime of vocational ministry? Here are some ways to help them start living out their calling right now, right where they are: • Spiritual disciplines. Teach students how to be intentional in their habits and priorities. Now is the time to help them build a spiritual foundation that will last a lifetime. • Service opportunities. Provide places for students to start serving where they are, with what they have. Give them real responsibilities. Let students practice leading worship, presenting a devotional or message, planning events, and praying for one another. Also challenge students to look for ways to serve in their homes, community, schools, and the larger congregation. • Community. Help students find a Paul,
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To not only survive, but also thrive, in the years ahead, we need to work to see the youthfulness of our Movement reflected in the demographics of our vocational leaders.
Barnabas and Timothy — people who will help develop, encourage and stretch them. • Gifts. God has uniquely designed every individual with abilities, passions and talents. Recognize and acknowledge your students’ God-given gifts, and challenge them to develop these gifts to share the gospel. • Passions. Encourage students to identify what problems or issues they want to see solved — and ask them to consider how they can be a part of the solution. • Humility. Model Christlike humility, and teach students to give glory and honor to God for every success and victory they experience in their ministry. This is not a guaranteed formula for success, of course. But these suggestions do come from my interactions with people who have experienced success and longevity in ministry.
3. Release
John Zick is manager of operations and strategic partnerships for Assemblies of God Youth Ministries. He is author of Called: Cover the Earth with the Love of Jesus , published by Gospel Publishing House (2021).
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The AG has an incredible network, with 13,000 churches in the U.S. and more than 357,000 more around the world. As young pastors, missionaries, evangelists, and church planters gain training and become equipped, we need to be intentional about empowering them and releasing them into churches, ministries, and missions positions. We don’t have to wait until students are “qualified” to begin releasing them to do ministry now, though. And we shouldn’t! Consider ways to deploy students in your local churches or districts. Encourage them to take advantage of opportunities that are available, such as participating in short-term missions trips, leading small groups, or volunteering in an area of interest. Walk alongside them, offering wisdom, encouragement and counsel as they take part in what God is doing now. When the time comes to release them into full-time ministry, you will have played a valuable part in helping them gain the knowledge, experience and confidence they need to walk in their calling.
4. Develop
Even after young leaders are equipped with the right tools and released into healthy ministry environments, they need support. The Church must provide ongoing leadership development to ensure our young vocational ministry leaders stay Spiritempowered, biblically engaged, and missionally minded. It can be tempting for new ministers to focus on those things church culture often suggests are important, such as titles, ministry size, years of experience, and financial success. But when those things become the goal, leaders become unhealthy. Personal growth and leadership development should be the priorities. We need to provide the resources and support young ministers need to keep moving in the right direction — regardless of where they are on the journey. The ultimate goal is to ensure longevity as ministry leaders are fulfilling their Godgiven call. As a Fellowship, we want a healthy church in every community that is growing spiritually and numerically. That will happen only as we raise up healthy pastors, missionaries, evangelists, chaplains, church planters, and other leaders who are Spiritempowered, biblically engaged, and missionally minded. This pipeline has the potential to answer the mandate, resolve the problem, and fill the need in the Assemblies of God. It’s the responsibility of all believers to share the gospel, but it’s up to vocational ministers to lead the charge. To not only survive, but also thrive, in the years ahead, we need to work to see the youthfulness of our Movement reflected in the demographics of our vocational leaders. By creating pipelines that identify, equip, release and develop young leaders, we can see students establish a firm foundation on which to build healthy ministries. And we will develop the next generation of vocational ministers to answer the call God has placed on their lives.
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CHURCH MINISTRY ADULTS
Why Aren’t They Coming Back? HE I DI K E E LE R
Reexamining your discipleship ministry after COVID
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ere is the church. Here is the steeple. Open the door, and see all the people! It’s a familiar children’s nursery rhyme. But sadly, it doesn’t reflect every church’s reality right now. When churches were able to reopen their doors following pandemic shutdowns, many pastors were surprised to see how many people didn’t return.
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I get that staying home feels easier. Personally, there were things I enjoyed about the slower pace at the beginning of the pandemic. It was a relief not having the morning rush out the door to get kids to school and myself to work. Our evenings were quieter. Wearing sweatpants became the norm. The changes were challenging at times, but we got used to a new routine. When things began to reopen in Washington state, the readjustment happened slowly.
Most people didn’t immediately return to life as usual. They made decisions about which activities were most important. We assumed committed Christians would opt back in to church, but it seems many did not. So, where are all the people? I’m not talking about those who attended sporadically before COVID, or those who are staying home because of health concerns. I’m talking about regular attenders and lead volunteers who have returned to other kinds of gatherings and events in the community, but not to church. Why aren’t they back, and where did they go?
We will miss one of the greatest lessons of this trying season if, in our urgency to get back to business as usual, we don’t stop and ask the Holy Spirit to show us whether business as usual is what He wants. Could it be that the past 12 months have revealed some gaps in our ministry approach? When someone attends regularly and serves in some capacity, we often make assumptions about their spiritual maturity. But I wonder whether we’ve been using the wrong metrics. Recently, our staff was discussing the number of people who have not returned to church, and one of our pastors said, “Inertia is powerful.” It’s true. After a long season of staying away, it can be difficult to get back in the habit — especially if we think church is all about content we watch, stream or download. To be clear, I believe a thriving, intentional online presence is essential moving forward. We must reach people online. The internet is an amazing tool that makes it possible to share the gospel with people in their homes, cars, schools and workplaces, at any time of the day or night. It represents an incredible opportunity we dare not overlook. Still, if we want our online and in-person expressions of church to look like the Church Jesus intended, we have to offer more than just great content. If people didn’t know before COVID, they certainly know now that all the teaching and preaching they could ever want is available to them literally in the palm of their hand. I love the ability to learn and grow from so many different godly voices. But again, church is much more than content. Church is also more than serving. It is more than leading a ministry or a team. This is a part of church and a part of being a disciple of Jesus. But it can’t be the main thing. If serving on a Sunday is the driving reason a person is at church, after a while it will begin to feel like an obligation that is draining away more and more time. Once the obligation lifts for a season — as it did for many
After a long season of staying away, it can be difficult to get back in the habit — especially if we think church is all about content we watch, stream or download.
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If leading and serving do not flow from relationship, they will begin to feel burdensome. Eventually, people will walk away.
Heidi Keeler is the development pastor and part of the teaching team at newhope church (AG) in Puyallup, Washington.
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when churches closed — people may realize they are tired and don’t want to sign up again. Service is an inseparable part of discipleship. God calls us to invest in others and build His kingdom. We discover our place in the body of Christ when we step out and use the gifts He has given us. But if leading and serving do not flow from relationship, they will begin to feel burdensome. Eventually, people will walk away. COVID stripped away many of the things we took for granted. But this upheaval caused us to see more clearly, and feel more deeply, what is most important. At the top of this list is relationship — a relationship with God and relationships with people. Unexpected adversity has a relentless way of exposing the true depth and maturity of our relationships. And as pastors and leaders, it forces us to ask some hard questions: • How are people growing in relationship with Jesus? • Are people more in love with Jesus today than they were a year ago? • Do people have a hunger for God’s Word? • How are we coming alongside people to encourage them in their faith? • Do our times together as a church merely provide great messages, or do they also create space for encountering the presence and person of Jesus? • Amid our individualistic culture, do our churches feel and operate like an expanding, loving family? • Do we invite people to experience more of Christ’s love and model it for them in a way that makes them want to be a part?
• Is it easy for people to slip in and out of church participation without anyone noticing? • Are we building communities from which people do not want to walk away? If our gatherings — whether large, small, online or in-person — consistently lead people to a growing relationship with Jesus, the truth of His Word, the blessing of Christian community, and fellowship with the Holy Spirit, we will be meeting the most important needs they have. When a local church is doing those things, people will make the effort, even under difficult circumstances, to stay connected. Hebrews 10:23–25 says this: Let us hold unswervingly to the hope we profess, for he who promised is faithful. And 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. I have more questions than answers when it comes to getting people back to church. The solutions will likely look different from church to church, and from community to community. But if we pay attention, we will discover that people are hungry, desperate even, for what is real. Real relationships. A real encounter with a real Jesus. Real hope. Real purpose and meaning for why they are on this planet. And real is always discovered and planted deep in the context of relationship. God knew this pandemic would shake things up — including the way we do church. But we are part of a Kingdom that cannot be shaken (Hebrews 12:28). Our job is not to fix things and get them back to where they were. Our job is to ask God what He wants to show us through it all, and then be courageous enough to act on what He reveals. Jesus does not call us to go back, but to follow where He leads. We must move forward, led and guided by the Holy Spirit, to be His Church, in this time.
Meet people in their moment of crisis. Become a chaplain today. chaplaincy.ag.org • #thisismychurch
SPECIA L SECTION
Pentecostals,
Washed Away in the
Blood? As Pentecostals, we need to lean into Azusa Street and reclaim its Galatians 3:28 heritage. GEORGE P. WOOD
T
“
he ‘color line’ was washed away in the blood.” In his book How Pentecost Came to Los Angeles, Frank Bartleman coined that phrase to describe the racial unity that prevailed in the early years of the Azusa Street Revival. That unity was shocking in early 20th-century America. Racist attitudes and Jim Crow laws privileged whites but discriminated against
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Blacks and other minorities, confining them to public spaces that were separate and unequal. For a shining moment, the Azusa Street Mission demonstrated Galatians 3:28 in action, modeling unity in Christ across dividing lines. “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” Unfortunately, within a decade of the revival’s start, that unity began to break down. There were a handful of outliers — exceptions that proved the rule — but for most of the 20th century, Pentecostal denominations developed along the color line, with whites going one way, Blacks going another. In the mid-20th century, for example, the Assemblies of God refused to credential Black ministers at the national level, referring them instead to the Church
Race and Ethnicity
of God in Christ, the nation’s largest Black Pentecostal denomination. One of the stated rationales for this policy was concern that integrated churches would hinder evangelistic efforts in segregated communities. Reversing Bartleman, we might say that the blood was washed away by the “color line.” Today, we face a very different situation. There is widespread agreement among all U.S. Pentecostals that Azusa Street got things right and that segregated Pentecostalism got things grievously wrong. For example, in 1994, Pentecostal leaders from across the U.S. came together for the “Memphis Miracle,” which reconstituted the white Pentecostal Fellowship of North America as the explicitly diverse Pentecostal and Charismatic Churches of North America.
The Assemblies of God itself experienced 50% growth in racial and ethnic diversity over the last two decades. In 2001, 29% of the Fellowship was racial or ethnic minority. In 2019, it was 44%. That means the AG is more diverse than the U.S., which as of 2019 is 60% white and 40% racial or ethnic minority. Demographers believe America will become a majority-minority nation sometime in the 2040s. There’s a good chance the AG will get there first. Today, America is once again talking about race and ethnicity. The conversations are intense and often contentious, both in society at large and even within the Church. As Pentecostals, we need to lean into Azusa Street and reclaim its Galatians 3:28 heritage. Toward that end, Influence offers the following three articles by Assemblies of God ministers: • In “Adam, Abraham, and the Apocalypse,” New Testament scholar Rodolfo Galvan Estrada III outlines a biblical theology of race and ethnicity. • In “Crossing the Lines That Divide,” Sam Huddleston and George Westlake III talk to pastors about the personal and cultural competencies needed to make friends and lead churches across racial and ethnic lines. • And in “The Majority-Minority Fellowship,” Dennis Rivera reports on six recommendations from the AG’s Commission on Ethnicity to further increase our Fellowship’s racial and ethnic diversity. I pray these articles will both inform and inspire your leadership on issues of race and ethnicity. May the blood wash away the “color line” again … and for good!
George P. Wood is executive editor of Influence magazine.
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Adam, Abraham, and the Apocalypse A biblical theology of race RODOLFO GALVAN ESTRADA III
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ace is an explosive topic in the United States. It challenges us to think about ourselves, our identity, and the experiences of marginalized communities. Racial violence reminds us America still has a race problem. In 2020, we witnessed a public outcry through marches, protests and vigils. There was a desire to expose racism in all its forms and build a more inclusive and equitable society. For many people like me, race is identity shaping. Certainly, I am also a child of God and a Pentecostal believer. I am born of the Spirit and connected to the family of God that transcends national and racial boundaries.
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But I also live in a world where people cannot see my Pentecostal identity in the same way they see my racial identity. Race emerges every time I drive my car, walk down the street, or enter a store. Race is all around me. This inescapable reality is part of my daily life as a minority in America. As a New Testament scholar who specializes in race and ethnicity in antiquity, I know the Bible has a lot to say about these subjects. The Bible is a long conversation about the redemptive gospel for all races. Today, the word “race” evokes phenotypes, such as skin color or hair. In ancient times, people more commonly understood race in terms of one’s homeland, culture, genealogy, language and even religion. But what does the Bible say about race and ethnicity? What guidance can we find in Scripture for navigating the racial justice challenges we face today? To answer these questions, we need to start at the beginning.
Race and Creation
The creation narrative not only describes the beginning of the universe, but also our common humanity and origins. Every person of every race has the image of God embedded within his or her being (Genesis 1:26–27). The Bible teaches inherent human worth, regardless of skin color or culture. Soon after creation, racial differences and diverse groups appeared. This is not a bad thing, as if racial diversity is something to avoid. It has always been God’s plan for humanity. The first commandment God gave Adam and Eve was to be fruitful, multiply, and fill the earth (Genesis 1:28). In other words, humans were to establish families, communities and nations. So, even though we are racially different, we are all descendants of the same human family, and our differences are part of God’s created order. After Adam, nations did develop and spread throughout the earth (Genesis 5:1–32; 10:32). Today, we don’t always view biblical genealogies with interest. But in ancient times, genealogies helped God’s people understand their identity. Genealogies preserved the history of people groups and solidified the rights and inheritances of individuals. They made people think about their racial boundaries, while also recognizing their common identity as descendants. From Genesis forward, the Bible is clear that all people
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are part of God’s creation. Unfortunately, some have used genealogies to propagate false theories about the inferiority of certain racial and ethnic groups. For example, George Best, a 16th-century English sea captain, cited the curse of Canaan and his descendants in Genesis 9:20–27 to promote racist and unbiblical ideas about the people of Africa. Tragically, such arguments became popular among those seeking to justify the evils of slavery. The failure to recognize diversity as part of God’s plan leads to serious error. There are many racial groups throughout the world, each with its own customs and language. This testifies to the beauty of God’s creation and the value of differences. Since we all have the same Creator, this also means God loves and cares for all, regardless of race, ethnicity, or other differences (Ephesians 4:6). This conviction drove Paul’s missionary zeal. In his speech to the Athenians, Paul said, “From one man he made all the nations, that they should inhabit the whole earth … ” (Acts 17:26). The Bible, then, affirms our common connection through creation, and should drive our concern for others.
The failure to recognize diversity as part of God’s plan leads to serious error.
Racism and the Fall
Of course, Genesis tells us sin entered the world and marred God’s creation (Genesis 3:1–24). The first sin fractured relationships within the first family, leading to the first death. This is what sin does. It distorts our relations and leads to dehumanizing activities. The Book of Exodus records an early expression of sin in relation to race and ethnicity. Here we see systemic policies targeting specific groups on the basis of their identity. The people of Israel were a distinct ethnic group. As Israelites, they became fruitful and multiplied in Egypt, fulfilling God’s creation mandate (Exodus 1:7). Their growth captured the attention of Egyptian rulers. The Egyptians believed the Israelites would eventually turn on them. To prevent this, Pharaoh devised a plan to oppress them with forced labor (Exodus 1:8–14). In this story, fear of the “other” motivated cruelty, injustice and even genocide. An Egyptian policy targeted all newborn Hebrew boys and demanded their deaths (Exodus 1:15–22).
Racial and ethnic animosity also made an appearance when Miriam and Aaron criticized Moses for having a wife of African ancestry (Numbers 12:1–16). Cush, translated “Ethiopia” in the King James Version, was an area south of Egypt. The Cushite people were known for their dark skin. God did not appreciate this attack on Moses and his family. The Lord called out the murmuring and turned Miriam’s skin leprous white. In this story, white skin was a punishment, a visible sign and distinct difference to the black skin of Moses’ Cushite wife, whom God had accepted and defended. And how did God respond to the oppression of the Hebrew people in Egypt? What did He do about the racial genocide that targeted the Hebrew people? God sent Moses to lead His people to the Promised Land. He granted them freedom in a land where they would no longer experience such injustice or oppression. Today, we read these stories and agree that the experience of the Hebrew people was unjust. Racism is a sin of injustice. Racism treats people unjustly for no reason other than racial or ethnic differences. It actively surfaces in gestures, language and behaviors. It passively appears in silence and complicity in the face of injustice. And it is socially instituted in laws and policies that disenfranchise entire people groups.
Redemption of All
The calling of Abraham to leave his homeland and venture to a new land cannot be understood apart from sin and the problems that had emerged since Adam. God promised Abraham He would bless him and his family. In addition, God said He would bless “all peoples on earth” through Abraham (Genesis 12:3). It has always been God’s plan to redeem all of humanity — people of all colors, nationalities and languages. God did not intend the promise exclusively for Abraham and his descendants. God’s plan has always been to bring salvation to all people. Throughout the Old Testament, the hope of salvation for other nations remained in view. King Solomon prayed on behalf of foreigners at the dedication of the Temple. He asked God to hear their prayers so that all people might know and fear the Lord (2 Chronicles 6:33). When the people of Judah were in exile, the prophet Isaiah not only prophesied for their restoration, but he also hoped for the salvation of all. Isaiah anticipated a
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future city that would be a place where people of different races would come and learn God’s ways (Isaiah 2:1–4). Isaiah prophesied of a great banquet where all peoples would celebrate (Isaiah 25:6–8). And his hope for the future Messiah included the expectation that He would be anointed with the Spirit, gather the exiles of Israel, and bring salvation to the ends of the earth (Isaiah 11:1–12; 42:6; 49:6). Salvation was always a global mission. When Jesus appeared in the Gospels, this global mission was not lost. Simon the prophet announced that the infant Jesus would become a “light for revelation to the Gentiles” (Luke 2:30–32). When Jesus began His ministry, John the Baptist described Him as the “Lamb of God who takes away the sin of the world” (John 1:29). Although Jesus ministered primarily among the Jewish people, He also reached out to Gentiles. Jesus revealed His identity to a Samaritan woman (John 4:4–26). He healed a centurion’s servant (Luke 7:1–10). And perhaps most notably, Jesus cleansed the court of the Gentiles in the temple, quoting Isaiah 56:7: “My house will be called a house of prayer for all nations” (Mark 11:17). We know the redemptive mission of God is racially inclusive. When the apostle John received a revelation of heaven, he did not see a homogenous group of people. This is his report: After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: “Salvation belongs to our God, who sits on the throne,and to the Lamb” (Revelation 7:9–10, emphasis added). As Pentecostals, we affirm that Jesus is our Savior, and that He sent His Holy Spirit to empower us for the work of reaching all people with the gospel (Acts 1:8). Jesus is not a tribal deity who has no concern for people outside the Jewish race. The universal mission of the gospel ought to influence
and shape our view of race. Since God so loved the world that He gave His Son to save the world, no one in the world should be outside the boundaries or beyond the borders of our love, compassion, and missional concern (John 3:16).
Reflecting God’s Plan
What can we learn by looking at the biblical story through the prism of race? There is nothing wrong with a racial identity. Racial diversity has always been part of God’s plan for humanity. We sin against neighbors who bear God’s image when we use racial or ethnic differences to perpetuate structures, actions or beliefs that harm others. This was the injustice the Hebrew people experienced. It is also part of the transgression from which Jesus came to save us. His desire is for all to experience reconciliation with God and one another. Although Jesus has overcome the world, we still live in this world and must continue to struggle against the legacy of racism that has shaped many hearts and minds. The Church today, and especially people of the Spirit, must aggressively fight against racism, racist ideologies, and social policies that dehumanize and oppress people. We must overcome the things that divide us, including suspicion and fear of people who do not look like us or share our cultural experiences. The Church should lead the way in promoting equity and justice as we take the good news of Jesus to the ends of the earth. To see the diversity of humanity is to catch a glimpse of heaven. May we continue to work toward building a community that is reflective of this reality — a place where all people can stand together — in unity, peace and equality — and worship our Lord.
The Church should lead the way in promoting equity and justice as we take the good news of Jesus to the ends of the earth.
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Rodolfo Galvan Estrada III, Ph.D., is adjunct assistant professor of the New Testament at Fuller Theological Seminary in Pasadena, California.
Life shakes us up.
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Crossing the Lines That
learned from providing day-to-day leadership to organizations in which they are racial or ethnic minorities. INFLUENCE: Why is it important to form relation-
ships across dividing lines of race and ethnicity?
HUDDLESTON: I have two words: my grandchildren.
A conversation with SAM HUDDLESTON and GEORGE WESTLAKE III
S
am Huddleston and George Westlake III know what it takes to lead across the dividing lines of race and ethnicity. Huddleston, who is Black, is assistant superintendent of the Northern California & Nevada District of the Assemblies of God, which is majority white. Westlake, who is white, is lead pastor of Sheffield Family Life Center (AG) in Kansas City, Missouri, which is majority Black. In this interview, they share the lessons they have
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I did not know how important it was when I was a child, but I have come to realize that my life is much richer because of the diversity I experienced early in life. My father had relationships with all men in our diverse community. They worked together. Some went to church with him. He showed me that relationships were important by how he lived his life. I want to leave my grandkids the same legacy. WESTLAKE: It’s important for growth, understanding and perspective. But most of all, it’s important for the unity such relationships provide. They’re not just a task, not just a mission. They’re life. They’re relationships of genuine love, and that is beautiful and enriching, inspiring, and very educational. Do you think your children and grandchildren have a different racial and ethnic future than you had growing up? HUDDLESTON: Yes and no.
I have 13 grandchildren. When the older ones were in high school a few years ago, some of them wanted to change schools because they got tired of their white friends peppering them with questions like, “Hey, can I feel your hair?” I had to live through those questions when I was their age; now they are. So, no. On the other hand, yes, because they’re dealing with it differently. It’s a whole new world. Three of my grandchildren are half-Black, half-white. Everything’s different. They’re not just one race or ethnicity. WESTLAKE: I believe they face the same reality, but with different avenues of approach. Some of the things we’ve seen over the past year or so are similar to what happened 50 years ago. I’m talking about racial and ethnic disparities in education, poverty, encounters with law enforcement, incarceration, and the like. I’m talking about things that appear to be injustices, everything from George Floyd to the mistreatment of a Black man walking into a grocery store that I witnessed last year firsthand. The avenues of approach are different, however. The generations coming up now — millennials and beyond — look at these matters differently. They don’t have
the biases that generations before them had. They’re much more inclusive. So there is progress. The avenues are broader. There’s more traffic allowed on those streets. What cultural competencies do church leaders need to develop personal friendships across race and ethnicity? WESTLAKE: We need to develop the aptitude for continually shaping who we are. Who we are shapes what we do, and who we are comes from what we see and hear. So we need to develop the competency of learning and experiencing new things. Relationships with people who aren’t like us is a great way to do that. Diversity in relationships is very rewarding and beautiful. But if you don’t cross cultural dividing lines, you’ll never learn this. As you experience life with diverse people, you start to realize that someone doesn’t have to be like you to be right. They don’t have to be like you to be acceptable. If pastors get that, they’ll begin to see beauty in things they’ve never been willing to see or hear before. HUDDLESTON: The one thing that stands out is empathy. Let me explain. When I was 17 years old, I was away from God and my family. Like the Prodigal Son, I was in a far-off land.
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By God’s grace … you can enter the other person’s experience with empathy and feel what they’re walking through. This is a game changer. — Huddleston While I was running from God, my dad sent me a poem he wrote that radically changed my life. My dad wrote it from the perspective of a young man in the condition I was living in, though he had never been in such. But his poem described exactly how I was living and felt. I remember thinking, How could my dad know these feelings? Then it hit me: Every day I was gone, he was with me. Until someone else feels another’s pain, they don’t experience it. By God’s grace, though, you can enter the other person’s experience with empathy and feel what they’re walking through. This is a game changer. My dad’s empathy changed my life so much that I vowed I would never again cause the pain he was feeling. And I never did. I, like the Prodigal Son, came home to my family and my father’s God, who became my God. How can pastors lead their congregations to develop cross-cultural competencies? HUDDLESTON: The first thing is to be prepared for a challenge. Second, my staff always looked like the church I wanted to pastor. From the day I planted a church in my living room, we planned for diversity. My wife led worship and would make us learn praise songs in other languages. People would ask, “Do we have people here who speak that language?” She would say, “No, but when they show up, we want them to know we’ve been waiting on them.” Pastors have to project a willingness to change in order to welcome others to the congregation. This must be seen
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in who leads from the pulpit, what gets sung, how messages are preached — every aspect of a church’s life. I took my leaders to the community where I was raised. That community was very diverse — Filipinos, Asians, Blacks, whites, Hispanics. And then I told my leaders, “When I think of the Church, this is what I see, and this is what I want our church to be like.” WESTLAKE: We need a genuine display of acceptance and appreciation. And we have to honor the culture that is not ours. We have to honor the people who represent that culture. We have to give them influence, not just involvement, and decision-making power, not just participation in activities. As church leaders, we have to grow sociologically as well as theologically. When those two things develop together, we move forward and we grow. The counterfeit of genuine honor is tokenism. There’s a difference between intentionality and tokenism. Intentionality says, “We honor this person by giving them leadership, giving them a place of influence.”
The generations coming up now — millennials and beyond — look at these matters differently. They don’t have the biases that generations before them had. — Westlake And Pastor Inman said, “He is calm.” In that moment, my pastor empowered me to be me. One of the main reasons I’m the leader that I am today is that Terry Inman gave me an opportunity to develop and helped me with the rawness in my heart that I didn’t even know was there.
Tokenism says something like, “We want people to think we’re about diversity, so we’re going to stick a nonwhite person on the worship team so people can see them.” As the lead pastor, I sit in the front row during worship service and just listen to a Black or a Hispanic preacher, minister or singer. I show by how I sit, by my posture, that I receive their leadership and honor them for it. As a white man, it is very important for me to show that I listen to and honor a leader who is not white. HUDDLESTON: Let me put some more meat on what George said. I was the youth pastor for Terry Inman, who is white. I’d never been on staff with someone white. He made sure I was at every board meeting for the entire time I worked with him. I remember one particular board meeting. A guy said something that was wrong. I stood up and raised my voice. Now that can be scary to some whites. They may see me as an angry Black man. One of the other board members says, “Pastor Sam, calm down.”
What are some obstacles to developing relationships across lines of race and ethnicity? What price does a leader pay? And could you comment specifically on how politics divide people? WESTLAKE: This season of politics and controversies we’ve been through the last year has created amazing divisions — amazing in a bad way. There are cultural differences that people don’t take the time to understand. These become obstacles or choke points. I think history plays a big role — the history of your race or ethnicity, of your family, of where you grew up, or how you grew up. That’s a huge part of what shapes us. It can create beauty and acceptance, or it can create obstacles and division. Take a list of words and mention them to a diverse group of people. Reparations. See what you get there. Slavery. Mention incarceration, systemic racism, police brutality. You will get a plethora of emotions, reactions and viewpoints. And those end up being choke points. One person is going to say, “I don’t understand this. This is not an issue.” But another person will say, “This is the issue. I have to think about it every day I live.”
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These choke points become the building blocks that have shaped us into who we are. If I’m going to understand another person, then I have to give the same grace to them that I expect from them. It’s easier to receive grace than to give, though. HUDDLESTON: I don’t think politics is the problem. How we live out our politics is the problem. As a pastor, I’d tell my people that when it comes to elections, they should study and find out what candidate or issue is best and vote that way. Then I would ask questions like this: “How many funerals have we mourned together? How many times have we celebrated Communion? How many times have you been on vacations together? How many of your children are dating?” Finally, I gave them this warning: “If you allow your political viewpoint to separate you from your friends, I will personally ask you to leave this church, because we have worked too hard to maintain the peace that Jesus went to the Cross for!” When bad things happened in our community or in the nation, we would come together and talk about them. Some of those meetings were heated, but we never let that divide us. Whatever political party you want to be, that’s on you. They all have their pluses and minuses. But as a church, when we make our politics a doctrine to align with, we have a problem. The list of other obstacles is long, and it will differ depending on the people involved. I don’t know whether a lot of people want to pay the price you have to pay to have the kind of relationships George and I are describing. But once you build them, you realize something was missing beforehand. I remember a church member who taught Sunday School. He was elected mayor of our city twice. One day, he stood up to speak to the congregation: “I’m always bragging about our multiethnic church, what God is doing here. But the other day I was praying, and the Lord said, ‘That’s good, but I have questions for you: Who do you hang out with during the week? Who comes to your house for dinner during the week? Who do you go with on lunch breaks and all the rest? You have a Sunday morning thing, but it’s just not a part of who you are.’” And that man challenged all of us that Sunday when he stood up to speak. In 1 Corinthians 9:22, Paul said, “I have become all
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things to all people so that by all possible means I might save some.” How do we follow Paul’s example when it comes to developing diverse relationships? WESTLAKE: I think of the Parable of the Good Samaritan. The Good Samaritan made the move the other two were not willing to make. He had a different heart. Like I said earlier, what we do comes out of who we are. Jesus said, “Go and do likewise” (Luke 10:37). HUDDLESTON: You can’t be afraid of saying the wrong thing when you’re starting to build diverse relationships. You will. It’s inevitable. I have a new white friend, Ed. We started walking together last year. Then all hell broke loose culturally and ethnically throughout the nation. We just kept walking. Our conversations are enriching. From the beginning, we both said, “We’re going to probably say the wrong thing from time to time. So we’re going to extend grace and forgiveness to each other, and we’re going to help each other.” Racism is not one-sided. Nobody wants to be a racist, whether you’re Black, white, green or turquoise. We have to give each other grace. What helps me the most is Ephesians 6:12: “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” This is a spiritual battle we’re in. People who love Jesus — whether Black, white, Hispanic or Asian — must remember that the devil has been cast down. He knows his time is short, so he’s trying to destroy everybody he can. Unfortunately, sometimes we’re too stupid to realize who the real enemy is. It’s been said that the journey of a thousand miles begins with the first step. If readers want to follow you on this journey across the dividing lines of race and ethnicity, what’s the first step they can take today? HUDDLESTON: Realize the need beyond yourself. So much of what we do is all about “me.” It’s not about me. It’s about the kingdom of God. And I’d build relationships across all kinds of lines because I want to enrich the Kingdom. WESTLAKE: Begin by expanding your circle. Read and listen to voices that you wouldn’t normally listen to. Read opinions that you might find culturally offensive. Broaden your relationships, and put yourself in a position to be a minority. Doing that will help you understand the other person’s point of view.
DIGITAL BIBLE STUDY resources at your ngertips.
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The Majority-Minority Fellowship Moving AG culture forward toward true racial and ethnic diversity
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DENNIS RIVERA
he Assemblies of God U.S.A. has been on a long, intentional journey of becoming a true multiracial, multiethnic church. In August 2020, the Commission on Ethnicity finalized its work on a document titled The Assemblies of God Highly Values Ethnic Diversity and Multiethnicity. This visionary statement outlines organizational and cultural shifts that can move us closer to becoming a church with no racial or ethnic majority. As of 2019, the AG had 3,295,923 adherents, and 43.8% were racial and ethnic minorities. This is a considerable increase from 2001, when the share of minorities was just 29.3%. Over that same period, the actual number of minorities in the AG nearly doubled, from 773,406 in 2001 to just over 1.4 million in 2019. This is a testimony to how far God has brought us. After all, among those present at our Fellowship’s 1914 founding meeting in Hot Springs, Arkansas, only two individuals were racial or ethnic minorities. Multiethnicity may not have been in the DNA of our Movement at its inception, but a commitment to evangelism, church planting, and missions certainly was. Over the years, significant organizational policy adoptions have led to greater diversity. Since assuming his position in 2017, General Superintendent Doug Clay has made it a goal of the Assemblies of God to become an organization with no racial or ethnic majority.
This aligns with national trends. U.S. Census Bureau projects that white, non-Hispanic Americans will no longer be a majority in 2044. And by 2060, minorities will make up 56% of the U.S. population, compared to 39% today. The Assemblies of God is on target to reach this threshold long before the U.S. population, which would speak volumes to the current culture about the power of the gospel of Jesus Christ to bring people together. Hispanic people, for example, currently make up 23% of U.S. Assemblies of God adherents, compared to 19% of the U.S. population as a whole.
How Did We Get Here?
In our early days, the initiative for reaching minorities happened at a more organic and apostolic level, not from a central office. Local district leaders recognized what God was doing and responded by empowering and releasing people to go and plant churches in minority communities. Over the past 56 years, five organizational resolutions have helped the AG grow to new heights in terms of diversity: 1. The first was a 1965 resolution on civil rights. It affirmed that “those in authority in political, social, and particularly in evangelical groups, have a moral responsibility toward the creation of those situations which will provide equal rights and opportunities for every individual.” 2. In 1989, the General Council addressed racism with the adoption of Resolution 20. Not only did it “oppose the sin of racism in any form,” but it also called “any and all to repentance who have participated in the sin of racism
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through personal thought or action, or through church and social structures, or through inactivity in addressing racism as individuals or as a church.” 3. A resolution on the use of Black ministries followed in 1995. It stated that “it is right that we repent of racism and ask our black brothers and sisters for forgiveness for failing to keep and treasure the shining ideal of Jesus and the 20th century Azusa revival.” It committed to “removing every last vestige of racism from our midst and restoring to the work of the Lord the blessing of an integrated Fellowship.” It also encouraged “the full participation of black persons within the Assemblies of God in fellowship and leadership.” 4. In 1997, Resolution 3 established ethnic representation on the Executive Presbytery and General Presbytery. This created two seats on the Executive Presbytery for a Hispanic representative from the Hispanic districts and a representative from the other language districts. In addition, it created a seat for representation by the ethnic fellowships on the General Presbytery. 5. The AG also established the National Commission on Ethnicity (COE) in 1997. It was given oversight of a national ethnic agenda for the Assemblies of God. The general superintendent chairs the COE, and the directors of Hispanic and Ethnic Relations serve as co-chairs. The active members are the 19 language/ethnic district superintendents and the 24 ethnic fellowship presidents.
Where Are We Going?
In developing and adopting a strategy for increasing diversity, the COE invited additional members of the executive leadership team, several geographic district superintendents, and a number of national office ministry directors to be a part of the conversation. Hearing from a broad cross-section of AG leaders was a priority. The resulting six recommendations (see Pages 109110) have more to do with our values and culture than with new bylaws. The goal is to move our AG culture forward toward true racial and ethnic diversity. An important area of focus is minority youth. Because the ethnic/language districts and fellowships are a major factor in our future growth and church planting initiatives, the COE recommends that our colleges, universities, and schools of ministry recruit minority students to our AG institutions of ministry preparation and higher education and provide scholarship funding. The COE also encourages partnerships between AG ministries to plant churches that will meet the needs of
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When our Sunday morning gatherings begin to reflect the diversity of our cities and communities, the nation will pay attention. our growing multiethnic communities. When our Sunday morning gatherings begin to reflect the diversity of our cities and communities, the nation will pay attention. Many people believe America has lost ground over the past five years where healing and racial reconciliation are concerned. We have come through some painful times, but God is doing something significant through the Church. The Azusa Street revival in 1906 launched the great Pentecostal movement that is still sweeping the globe today. For just a moment, the Church caught a glimpse of heaven and what could be when the Holy Spirit takes control of the hearts of His people. Frank Bartleman, who wrote as an eyewitness of the events at Azusa Street, said, “The ‘color line’ was washed away in the blood. … Divine love was wonderfully manifest in the meetings. They would not even allow an unkind word said against their opposers or the churches.” I believe the Assemblies of God is on the verge of seeing racial reconciliation and healing at a level unknown in our history as a Pentecostal movement. Ephesians 2:14 says Christ has “destroyed the barrier, the dividing wall of hostility” between people groups. As His Church, we must do all we can to build trust, increase communication, and empower people across races and ethnicities. We need to pursue theological, relational, and practical initiatives that reflect reconciliation and unity. It’s time to go beyond doing church and really be the Church. That means taking the lead in dealing with social problems, broken relationships, and economic challenges — and promoting biblical justice for all.
Dennis Rivera is director of Hispanic Relations for the General Council of the Assemblies of God in Springfield, Missouri.
Six Recommendations
From the Commission on Ethnicity
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he following recommendations were adopted by the AG Commission on Ethnicity and approved by the Executive Presbytery of the Assemblies of God in November 2020.
Ethnic Diversity
Every AG ministry should … n Make room for all ethnicities to be considered as candidates for leadership positions at all levels n Reflect our multiethnic diversity in all forms of communication, images, music, messaging, and advertisement depicting life and ministry in the AG n Strive to include and mirror the ethnic demographics of their community
Ethnic Awareness
All AG organizations and leaders should … n Create a welcoming environment to the multiethnic AG family at every local, district, and national event n Prepare, plan, and program for their presence n Maintain a theological and cultural awareness that facilitates the ethnically diverse expansion our Fellowship is experiencing n Sustain an ongoing awareness in multiethnic demographics, cross-cultural relationships, and ministry opportunities by providing pastors with … • A demographic ethnic study of their community • Theological preaching, teaching, and training resources on the multiethnic church • Regularly published articles addressing ethnic diversity (Articles can be found at ag.org, influencemagazine.com, news.ag.org, ethnicrela tions.ag.org, and hispanicrelations.ag.org) n Develop a healthy culture of trust by … • Appointing a district Intercultural Ministries Director who seeks to bridge the ethnic diversity gap by engaging the ethnic majority church
with language/ethnic minority churches and communities (e.g., The New York Ministry Network has placed an Intercultural Ministry Director on the presbytery. The position has no vote nor voice. They are now considering adding one language/ethnic fellowship president who resides in their network to their presbytery.) • Following the established General Council Bylaws, Article V. District Councils, Section 6. Language/Ethnic Districts, b. Equality of districts and c. Cooperative relationship: General Council Bylaws, Article V. District Councils, Section 6. Language/Ethnic Districts b. Equality of districts. Language/ethnic and geographic districts shall have the same privileges and responsibilities within the framework of the Constitution and Bylaws. General Council Bylaws, Article V. District Councils, Section 6. Language/Ethnic Districts c. Cooperative relationship. Both the language/ethnic district and the geographical district shall seek to promote a spirit of fellowship and cooperation. The language/ethnic district officers and the geographical district officers should inform or consult with each other concerning the opening of new language works or institutions of any kind, in a given area. It is strongly recommended that the language/ ethnic district and the geographical district appoint representatives to serve with their respective presbyteries to provide and encourage cooperative strategies and relationships. The language churches, whether members of a geographical or language/ ethnic district, are encouraged to unite where possible, in fellowship activities.
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Six Recommendations from the Commission on Ethnicity (continued) • Following the established General Council Bylaws, Article V. District Councils, Section 8. Language/Ethnic Fellowships: General Council Bylaws, Article V. District Councils, Section 8. Language/Ethnic Fellowships. Language/Ethnic groups may be authorized by the Executive Presbytery, in accordance with Executive Presbytery criteria, to form a fellowship of churches. The fellowship shall exist for the purpose of exchanging information, facilitating evangelism, and establishing churches. Although functioning as a fellowship, the ethnic churches shall remain affiliated with the appropriate district. When a language/ethnic group recognized by the Executive Presbytery functions as a fellowship and represents a specific number of churches determined by and within a district, a presbyter shall be appointed or elected from the language/ ethnic fellowship to represent the language/ ethnic fellowship within a district. Leadership for the fellowship groups shall be approved by the Executive Presbytery.
Higher Education
All AG universities, colleges, and district school of ministries should continue ongoing efforts to … n Create opportunities to expose, recruit, and provide financial assistance to ethnic minority youth n Encourage and invite college presidents and staff to attend district events n Special emphasis to our language/ethnic districts and fellowships n Ethnically diversify faculty, students, and staff n Invite language/ethnic districts and fellowships to college and credentialing days n Develop more ethnic diversity on school boards n Consider inviting language/ethnic district and fellowship leaders to serve
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Right Relationships
The General Council and district leadership should … n Develop relational-building opportunities among all districts and language/ethnic fellowships n Encourage majority/minority local pastors to visit each other’s churches, exchange pulpits, mentor, provide prayer, and financial support n Support efforts to help ethnic minority leaders to attend and participate in district and General Council events
Open House
The AG is more than a church — we are a family; therefore, as God’s household we should … n Encourage congregations from every district to consider hosting new church plants in their building n Increase the use of cooperative and PAC church models to build relationships within the networks of ethnic minority and majority churches and to broaden the use of local church credentials as an on-ramp for the credentialing of more ministers n Seek to develop healthy churches that have an intercultural mission to break through cultural/ racial obstacles, reach the lost, and have a multiethnic vision that seeks to mirror heaven on earth (Revelation 7:9)
Ministry of Reconciliation
Because Christ Himself is our peace and has broken down the wall of separation and has reconciled us all to God through the Cross; therefore, every AG church should … n Nurture trust and communication between ethnic groups to empower a kingdom culture n Pursue theological, relational, and practical initiatives that reflect racial/cultural reconciliation and unity n Go beyond doing church to being the church by taking the lead in engaging communities in dealing with social problems, broken relationships, economic challenges, and biblical justice
THE TIME HAS COME!
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I T A LY
MAKE IT COUNT A 10-Week Study for Leadership Teams
WHAT IS MAKE IT COUNT?
Week after week, you invest time and energy into making every Sunday count. But you also have to think about staff meetings, board meetings, and meetings with key volunteers and other church leaders. Juggling so many meetings can seem overwhelming, especially as you think about developing the leaders around you. Effective leaders are continually looking for great leadership content they can use to develop and mentor other leaders. Make It Count is a powerful, little tool to help you accomplish just that. Each Make It Count lesson is easily adaptable for individual or group discussion, allowing for personal application and reflection among your ministry leaders and lead volunteers. The lessons are useful as devotionals in board and staff meetings and in departmental meetings with your lead volunteers. Studying and growing together is an important practice of building strong, healthy relationships with your team members. It is also a necessary component of building healthy, flourishing churches. These lessons can help you make each moment count as you lead and develop the leaders around you. The following 10 easy-to-use leadership lessons on the life of Moses are written by Stephen Blandino, lead pastor of 7 City Church (AG) in Fort Worth, Texas (7citychurch.com). He planted 7 City Church in Blandino 2012 in a thriving cultural arts district near downtown Fort Worth. Blandino blogs regularly at stephenblandino.com and is the author of several books, including Do Good Works, Creating Your Church’s Culture, and GO! Starting a Personal Growth Revolution.
HOW TO USE MAKE IT COUNT
We are pleased to offer the Make It Count Discussion Guide in a downloadable PDF, available through the “Downloads” button on Influencemagazine.com. Each lesson in the PDF Make It Count Discussion Guide is divided into a Leader’s page and Team Member’s page. The Leader’s page corresponds directly to the material in this print issue of the magazine. We encourage you to print multiple copies of the PDF Discussion Guide from Influencemagazine.com for all your ministry leaders and the team members they lead in your church or organization. You will notice that key words and concepts are underlined in each lesson on the Leader’s page. These underlined words and phrases correspond to the blank spaces found on the team member lesson pages. Team members can fill in the blanks as you progress through each lesson’s material. We trust these lessons will help you make each moment count as you lead and develop the leaders around you.
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Leadership Lessons From the Life of Moses STEPHEN BLANDINO cripture is full of leadership examples. Some are inspiring models of leadership, while others are tragic pictures of evil exertions of influence. While the Bible barely mentions the names of some leaders, it provides thorough detail of others. Moses is, of course, in the latter category. God raised up Moses for one of the most inspiring missions we find in the Bible: the deliverance of Israel from 400 years of slavery so it could enter the land God had promised. Moses certainly wasn’t perfect. In fact, Moses only completed half his mission — delivering the Israelites out of Egypt. His successor, Joshua, would lead them into Canaan. In the story of Moses, we nevertheless discover some profoundly important leadership lessons. We can glean insights from his life that will help us grow as leaders. This edition of Make It Count focuses on 10 leadership lessons from Moses: 1. The breaking of a leader. God has a way of breaking every leader of the things that can get in the way of God’s perfect plan. God broke Moses of three issues that had the potential to undermine his leadership. 2. The role of faithfulness in leadership. Faithfulness is the unglamorous part of lead ership, but it builds within us maturity, humility and preparation for the future. 3. Leadership and God’s presence. Without God’s presence, leadership is limited by human wisdom and abilities. God’s presence was the lifelong distinguishing factor in Moses’ leadership. 4. Overcoming leadership insecurities. Moses encountered five leadership insecurities from the very beginning, but he faced them and learned to overcome them. 5. Becoming a persevering leader. Moses persevered through 10 plagues in Egypt and 40 years in the wilderness. Despite the difficulties, he never gave up. 6. Four keys to delegation in leadership. Like many leaders, Moses assumed an unsustain able load. But with the help of his father-in-law, Jethro, Moses learned to delegate. 7. Forming a strategic plan. Constructing the tabernacle was a massive undertaking. Moses employed a four-pronged strategy to make it happen. 8. Learning from leadership failures. When Moses let his emotions get the best of him, he struck the rock and disobeyed God. From this failure, we learn three important lessons. 9. Leadership and miracles. Through their reliance on God, miracles accompanied Moses and the Israelites. God wants to do the same today, and it can happen in your life and leadership. 10. Successful leadership succession. There’s no success without a successor. Moses modeled the way as he handed the baton to Joshua. As you discuss these 10 lessons with your staff and volunteers, you’ll mine important leadership insights from the life of Moses. Each one is essential, and each one will sharpen your leadership effectiveness. Not only will they help you lead better, but they’ll also reveal the process God often uses to develop leaders today.
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Leadership Lessons From the Life of Moses
The Breaking of a Leader Assess: What do you think it means for God to break a leader? Insights and Ideas
od has a way of developing and growing leaders over the course of their lives. This growth process comes with various seasons and multiple lessons. One method He often uses in this developmental journey is a time of “breaking.” Every leader goes through a period of breaking. Moses did. When he saw a fellow Israelite being mistreated by an Egyptian, Moses came to his defense and killed the Egyptian. Moses thought he would receive recognition for his actions. Instead, Moses had to flee to Midian (Acts 7:23–29). While he was in Midian, God began taking Moses through a breaking process. Why? Because leaders are made through brokenness before they experience breakthrough. God will break you down in order to build you up. So, what exactly happens in the “breaking” process? It often begins with three areas: 1. God breaks leaders of their worldliness. Moses was “educated in all the wisdom of the Egyptians,” but God called him to make a clean break from Egypt. Moses instructed the Israelites to do the same. Tragically, according to Acts 7:39, the Israelites “rejected him and in their hearts turned back to Egypt.” Despite God’s goodness, the Israelites longed for the life they left behind. When we become followers of Jesus, God delivers us out of our spiritual Egypt. Yet in the days and years that follow, He usually has to deliver the Egypt out of us. 2. God breaks leaders of their agendas. Acts 7:23–24 says, “When Moses was forty years old, he decided to visit his own people, the Israelites. He saw one of them being mistreated by an Egyptian, so he went to his defense and avenged him by killing the Egyptian.” Moses was operating according to his own plan and agenda to bring deliverance. But God had a different plan. During the breaking process, God brings our agendas into submission to His will. 3. God breaks leaders of their pride. Acts 7:25 says, “Moses thought that his own people would realize that God was using him to rescue them, but they did not.” It must have been a blow to Moses’ pride to think he was doing God’s will, only to be rejected by his own people. During the breaking process, God forms humility within our hearts. Breaking is painful but necessary. It’s an unwanted but critically necessary process that creates depth and maturity in the life of a leader.
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Reflect and Discuss
1. How has God broken you in your leadership journey? 2. Which of the three ways in which God breaks a leader speaks most to you? 3. Which issue — your worldliness, agenda or pride — has most frequently undermined your life or leadership?
Apply
Spend some time in prayer asking the Holy Spirit to break out of you any worldliness, personal agendas, or pride. This process may be painful — and even lengthy — but it can produce a depth of spiritual maturity that builds a firm foundation for a lifetime of trustworthy leadership.
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Leadership Lessons From the Life of Moses
The Role of Faithfulness in Leadership Team Review: How have you reflected on the wilderness lessons we learned in our last
session?
Assess: What does faithfulness in leadership mean to you? Insights and Ideas
eaders are made through faithfulness in the small things before they’re entrusted with the big things. This is the pattern throughout Scripture, and it was certainly true in the life of Moses. Before his encounter with God at the burning bush, “Moses was tending the flock of Jethro his father-in-law” (Exodus 3:1). Moses went from being the prince of Egypt to the shepherd of Jethro, to the deliverer of Israel. Had Moses not been faithful as a shepherd, he would never have been promoted to deliverer. Acts 7:35–36 summarizes the journey: “This is the same Moses they had rejected with the words, ‘Who made you ruler and judge?’ He was sent to be their ruler and deliverer by God himself, through the angel who appeared to him in the bush. He led them out of Egypt and performed wonders and signs in Egypt, at the Red Sea and for forty years in the wilderness.” The Moses who had been rejected became the Moses who was promoted. Why? Faithfulness. What’s the role of faithfulness in leadership? Consider three truths: 1. Faithfulness humbles us. There’s nothing glamorous about faithfulness. In fact, it sounds quite mundane … even boring. And that’s why it humbles us. Faithfulness is formed behind the scenes, where nobody sees us, and nobody applauds us. It’s formed in the silent places and developed in the hidden places. Faithfulness cultivates the humility that is critical in leadership and ministry. 2. Faithfulness matures us. There will be times in leadership when you will want to call it quits. But the most mature leaders understand they can’t jump from place to place and opportunity to opportunity every time things get hard. Faithfulness matures us. It builds a stick-to-it-ness within us that weathers the storms and endures through difficult seasons. 3. Faithfulness prepares us. When we are faithful, God can entrust us with greater responsibility. That’s what happened in Moses’ life. That’s what happened with the faithful servants in the Parable of the Bags of Gold (Matthew 25). And that’s what will happen in your life. When you’re faithful, God is able to trust you. Faithfulness is the quality every leader wants in his or her teams, but it’s the quality we don’t like to develop in ourselves. Welcome it. Embrace it. Grow from it.
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Reflect and Discuss
1. Why is faithfulness hard to develop in today’s culture? 2. How has faithfulness humbled you, matured you, and prepared you? 3. What is God doing in your life right now to develop and grow your faithfulness?
Apply
Read the Parable of the Bags of Gold in Matthew 25. What lessons can you learn from this parable about faithfulness? List your biggest takeaways, and ask God to show you how He wants to develop those qualities in you.
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Leadership and God’s Presence Team Review: What lessons did you glean from Matthew 25 about faithfulness? Assess: How have you encountered God’s presence in the midst of leadership challenges? Insights and Ideas
oses was a leader who had multiple encounters with the presence of God. It was a defining quality of his life and leadership. Whether it was at the burning bush, on Mount Sinai, or inside the tent of meeting, Moses had continual encounters with God that profoundly impacted who he became and how he led. God will break us, and God will shape us, but God will never leave us. He is with us and for us, and His presence plays an important role in us. Without God’s presence, everything rests on our own wisdom and ability. But in God’s presence, we receive supernatural resources. In God’s presence, Moses received three things: 1. Moses received God’s purpose. God intended to set the Israelites free from their Egyptian oppression, and He revealed this purpose to Moses at the burning bush. God said, “And now the cry of the Israelites has reached me, and I have seen the way the Egyptians are oppressing them. So now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt” (Exodus 3:9–10). 2. Moses received God’s plan. God not only revealed His purpose to Moses, but He also gave Moses a plan for how it would be fulfilled. In Exodus 3:13–22, God described His plan in detail, and He revealed what part Moses would play in this plan. 3 Moses received God’s power. As God described His purpose and plan to Moses, He also equipped him with power to see it fulfilled. If you can fulfill God’s purpose without God’s help, then you have not discovered God’s purpose for your life. God equipped Moses with power through his staff. “‘This,’ said the Lord, ‘is so that they may believe that the Lord, the God of their fathers — the God of Abraham, the God of Isaac and the God of Jacob — has appeared to you’” (Exodus 4:5). Today, leaders can also receive God’s purpose, plan and power in His presence. It’s in God’s presence that we discover where to go, what to do, and how to do it. God’s presence is an indispensable part of leadership, and without His presence, we’ll find ourselves leaning on a constant shortage of wisdom, strength and ability.
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Reflect and Discuss
1. How have you personally received God’s purpose, plan and power in His presence? 2. What other benefits have you received for your life and leadership in God’s presence? 3. What other lessons can you learn from Moses’ encounters with God throughout his leadership journey?
Apply
Take some time to read about Moses’ encounter with God at the burning bush. What stands out to you? How does this passage give you hope, courage and insight for today? Pray through this passage, and allow the Holy Spirit to speak to you.
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Overcoming Leadership Insecurities Team Review: What other lessons did you learn from Moses’ encounter with God at the burning bush? Assess: What are some of the biggest insecurities you’ve faced in your leadership journey? Insights and Ideas
e typically view Moses as a strong leader, but he also struggled with a handful of insecurities. When God revealed to Moses His plan to deliver the Israelites from Egypt, Moses had to overcome five leadership insecurities: 1. Insignificant (I’m not important enough). God told Moses He was sending him to deliver the Israelites (Exodus 3:10). Moses responded, “Who am I that I should go to Pharaoh and bring the Israelites out of Egypt?” (verse 11). In other words, Moses felt too insignificant for the task. He was essentially saying, “God, I’m a nobody! Why would You pick me?” 2. Incompetent (I don’t know enough). Moses questioned God’s plan, saying, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?” (Exodus 3:13). Simply put, Moses didn’t have the spiritual knowledge he thought he needed. Moses felt his competence wouldn’t cut it. 3. Invalid (I’m not credible enough). Moses continued his protest: “What if they do not believe me or listen to me and say, ‘The Lord did not appear to you’?” (Exodus 4:1). Moses doubted his credibility. He had already blown it once, and Moses figured the Israelites would call out his credibility gap. 4. Inadequate (I’m not skilled enough). After three failed excuses, Moses turned to his personal weaknesses and reminded God of a speech problem. “Pardon your servant, Lord. I have never been eloquent, neither in the past nor since you have spoken to your servant. I am slow of speech and tongue” (Exodus 4:10). Put another way, Moses was saying, “God, I’m inadequate for the job. My skills don’t measure up.” 5. Inferior (I’m not good enough). Moses tried one last tactic: “Pardon your servant, Lord. Please send someone else” (Exodus 4:13). Moses was running out of excuses, so he essentially said, “God, if You lined up 100 other people, I’d be the last pick. I’m inferior to everyone else. Please, pick someone else.” John Maxwell says, “It’s easier to go from failure to success than it is from excuses to success.” Excuses are the exit ramps off the highway of obedience. And in leadership, when our insecurities rise, we have to choose obedience every time.
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Reflect and Discuss
1. With which of Moses’ insecurities do you most identify? Why? 2. What excuses have you found yourself using with God? How did He respond? 3. What can we do to shore up our insecurities and build our confidence?
Apply
Identify your greatest insecurities. Then, find a friend or coach to help you process each insecurity and come up with a strategy to face it. Doing so will build your confidence and help you lean in the direction of obedience.
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Becoming a Persevering Leader Team Review: How are you growing through your leadership insecurities? Assess: When have you had to persevere the most in your leadership journey?
Insights and Ideas
erseverance sometimes requires blood, sweat and tears. It’s easy to become discouraged and tired when you have to keep on keeping on. Moses must have learned this lesson as well as anyone. Not only did he persevere through Pharaoh’s continual refusal to let the Israelites go, but Moses also persevered with them for 40 years in the wilderness. How did he do it? Consider these three keys to becoming a persevering leader: 1. We must prepare for perseverance. Before Moses endured 40 years in the wilderness, he spent 40 years in Midian where God formed him, shaped him, and prepared him. Today’s pain prepares us for tomorrow’s purpose. The way we prepare for circumstances that will require perseverance is by proving faithful in the here and now. Author Sam Chand often says, “You’ll grow only to the threshold of your pain.” Leadership is painful, but perseverance will prepare you for what’s next. 2. God’s presence is our source in perseverance. In Exodus 33:11, Moses meets face-to-face with God in the tent of meeting. In verse 15, Moses says to God, “If your Presence does not go with us, do not send us up from here. How will anyone know that you are pleased with me and with your people unless you go with us? What else will distinguish me and your people from all the other people on the face of the earth?” Moses knew the journey was too hard to do alone. God’s presence was the distinguishing factor that made it possible. Only in God’s presence would Moses find the purpose, plan and power to continue. 3. We must practice perseverance. It’s not enough to talk about perseverance; we have to do it. The hard thing about perseverance is that you need it most in the middle. You don’t need it to get started, or when the finish line is in sight. It’s in the middle that you have to persevere. Everything looks bleak in the middle. Everything looks like a failure in the middle. Everything looks like a defeat and a delay in the middle. But don’t quit. It’s messy in the middle, but God is still at work.
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Reflect and Discuss
1. How has God prepared you in your past to persevere today? How might He be preparing you today to persevere in the future? 2. What difference has God’s presence made in your efforts to persevere? 3. Why is a journey often hardest in the middle? How have you learned to persevere in the middle when you’re long past the starting line but still a long way from the finish line?
Apply
One of the keys to perseverance is choosing to live life in community. With which friends, team members, and family members can you meet regularly to find the strength and encouragement to continually persevere?
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Leadership Lessons From the Life of Moses
Four Keys to Delegation in Leadership Team Review: Who is helping you become a persevering leader? Assess: How do you maximize delegation in your role as a leader?
Insights and Ideas
oses learned the importance of delegation when Jethro, his father-in-law, visited him in the wilderness and observed Moses working alone from morning until evening (Exodus 18:13). Jethro told Moses, “What you are doing is not good. You and these people who come to you will only wear yourselves out. The work is too heavy for you; you cannot handle it alone” (Exodus 18:17–18). Then, Jethro gave Moses a four-step delegation process that still works today. 1. Clarify your highest priorities. Delegation doesn’t begin by deciding what not to do, but rather by identifying what only you should do. Jethro said, “You must be the people’s representative before God and bring their disputes to him. Teach them his decrees and instructions, and show them the way they are to live and how they are to behave” (Exodus 18:19–20). Jethro reminded Moses of how he should invest his time, and advised him to delegate everything else. 2. Select capable leaders. Jethro said, “Select capable men from all the people — men who fear God, trustworthy men who hate dishonest gain” (Exodus 18:21). To build effective teams, you have to know what to look for in leaders. Jethro pinpointed four qualities: capability, fear of God, trustworthiness, and a hate for dishonest gain. What do leaders need to model in your area of ministry? 3. Create a leadership structure. The next step was to create a robust leadership structure that made it clear who reports to whom. Jethro said, “Appoint them as officials over thousands, hundreds, fifties and tens” (Exodus 18:21). Every person in your organization should understand the leadership structure. Without this clarity, every problem and request will end up on your desk. 4. Release responsibility. Finally, Jethro said, “Have them serve as judges for the people at all times, but have them bring every difficult case to you; the simple cases they can decide themselves” (Exodus 18:22). In other words, Jethro made it clear what each leader in this new leadership structure would do. Each member of your team needs a written description that articulates his or her role, to whom the team member reports, and expectations and responsibilities. What was the outcome of this delegation plan? The load on Moses lifted, and the needs of the people were met (Exodus 18:22–23). Moses listened and implemented Jethro’s advice. Will you?
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Reflect and Discuss
1. Which part of Jethro’s delegation plan most challenges you? 2. What do you believe a leader’s highest priorities should be? 3. What next step do you need to take to delegate more to your team?
Apply
Put together a delegation strategy. Clarify your highest priorities, identify what you’re looking for in a leader and who those leaders are, create a leadership structure, and release clear and written responsibilities to each person.
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Leadership Lessons From the Life of Moses
Forming a Strategic Plan Team Review: What steps have you taken to delegate more to your team? Assess: How do you develop a strategy for accomplishing something big?
Insights and Ideas
eaders are entrusted with a vision and required to mobilize people toward its fulfillment. As we look at the life of Moses, we see strategic leadership in action during the construction of the tabernacle. A robust strategic plan always requires leaders to do four things. 1. Cast vision. You can’t lead people toward a bright future without communicating where you’re leading them. Moses gathered the people and cast the vision for the construction of the tabernacle (Exodus 35:4–19). 2. Create engagement. Casting vision isn’t enough. Leaders also have to engage people in the vision. Moses did this by instructing everyone to bring an offering (Exodus 35:4–9), and by mobilizing the gifts and skills of the people to construct the tabernacle. Exodus 36:2 says, “Moses summoned Bezalel and Oholiab and every skilled person to whom the Lord had given ability and who was willing to come and do the work.” When people invest talent and treasure in a vision, their engagement increases sharply. 3. Clarify strategy. Throughout Exodus 35–39, Moses gave specific instructions for building the tabernacle and the furniture that would occupy it. He described the dimensions and materials in such detail that the workers had the equivalent of a blueprint to bring this vision to fulfillment. Without a clear strategy, people will inadvertently work toward an outcome that’s inconsistent with the vision. 4. Celebrate progress. Exodus 39:42–43 provides details about what happened after the project was complete: “The Israelites had done all the work just as the Lord had commanded Moses. Moses inspected the work and saw that they had done it just as the Lord had commanded. So Moses blessed them.” Celebrating progress requires both inspection and celebration. Moses inspected the work, but he didn’t stop there. He also “blessed them.” Not every leader is gifted in every part of the process. Some are fantastic vision casters, but they may struggle with the strategy and the details. Others are great at putting together a strategic plan but find it difficult to engage people in the process. The key is to know your strengths and weaknesses, and then build a team that will help you accomplish what God has called you to do.
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Reflect and Discuss
1. Which part of strategic leadership is your greatest strength and your greatest weakness? 2. What practical and effective ways have you found to engage people in pursuing a vision? 3. Why is it important to celebrate progress, and how do you create a culture of celebration?
Apply
What vision or project are you about to tackle? Use the four keys to strategic leadership outlined above to help you develop a clear path forward. Once you’ve outlined your plan, begin the implementation process.
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8
Leadership Lessons From the Life of Moses
Learning From Leadership Failures Team Review: What steps have you taken to form your leadership strategy? Assess: What’s the greatest lesson you’ve learned from a leadership failure?
Insights and Ideas
ne of the big challenges Moses and Aaron had to face with the Israelites was their constant complaining. Time and again, the Israelites quarreled with Moses, expressing their frustration with the wilderness and their desire to return to Egypt. The Israelites’ complaints drove Moses and Aaron into the tent of meeting, seeking the Lord for His direction and provision. According to Numbers 20:7–8, “The Lord said to Moses, ‘Take the staff, and you and your brother Aaron gather the assembly together. Speak to that rock before their eyes and it will pour out its water. You will bring water out of the rock for the community so they and their livestock can drink.’” However, Moses was frustrated. When he gathered the Israelites in front of the rock, he said, “‘Listen, you rebels, must we bring you water out of this rock?’ Then Moses raised his arm and struck the rock twice with his staff. Water gushed out, and the community and their livestock drank” (Numbers 20:10–11). At first, everything seemed good. God provided water, and the people drank. But God wasn’t finished speaking. He said to Moses and Aaron, “Because you did not trust in me enough to honor me as holy in the sight of the Israelites, you will not bring this community into the land I give them” (Numbers 20:12). Leaders can glean three important lessons from this leadership failure: 1. Emotion management matters. Moses was obviously frustrated with the Israelites. That is evident in his address, “Listen, you rebels … .” But Moses’ emotional meltdown didn’t end with his words. It moved into the realm of disobedience when Moses struck the rock twice when he was told only to speak to it. When leaders fail to manage their emotions, they not only jeopardize their relational equity, but they also risk disobedience to God. 2. God weighs a leader’s motives. Moses said, “Must we bring you water out of this rock?” Notice his use of “we.” Moses and Aaron weren’t the source of the water. It’s possible that Moses’ uncontrolled emotions revealed unholy motives. 3. Leaders are accountable. God did not give Moses a pass when he struck the rock. Instead, God held Moses accountable for his actions. Why? Because Moses did not trust in God enough to honor Him as holy. Leaders are not accountable to people alone; they ultimately answer to God. Moses exhibited some great leadership qualities, but this was a leadership failure, and all of us can learn from it.
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Reflect and Discuss
1. When did your emotions get the best of you as a leader? 2. Why are motives so important to God? 3. What are healthy ways to cultivate accountability in leadership?
Apply
Reflect on your emotions, motives and willingness to be held accountable. Which areas most need attention? What steps can you take to manage your emotions wisely, purify your motives fully, and establish accountability appropriately?
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Leadership Lessons From the Life of Moses
Leadership and Miracles Team Review: What steps have you taken to manage your emotions, purify your motives, and establish accountability?
Assess: What’s the greatest miracle God has done for our church? Insights and Ideas
hroughout Moses’ leadership of the Israelites, we see miracles: the burning bush, the plagues that came upon Egypt, the parting of the Red Sea, manna and quail in the desert, water from the rock, defeating the Amalekites, and more. God worked multiple miracles on behalf of His people, and He wants to do the same today. But leaders also play a role in miracles. 1. Leaders believe for miracles. In Exodus 4:21, the Lord said to Moses, “When you return to Egypt, see that you perform before Pharaoh all the wonders I have given you the power to do. But I will harden his heart so that he will not let the people go.” Each time Moses stood before Pharaoh, he had to believe God would do what He said He would do. Similarly, leaders today need to take the lead in believing God for miracles. Mark Batterson often says, “The best way to steward a miracle is to believe God for greater miracles.” Don’t limit what God can do to a single miracle in your church’s past. Trust Him to do new miracles today and in the future. 2. Leaders act in faith and obedience. When the Israelites came to the edge of the Red Sea, Pharaoh’s armies began to close in on them. In that critical moment, Moses made a faith-filled declaration: “Do not be afraid. Stand firm and you will see the deliverance the Lord will bring you today. The Egyptians you see today you will never see again. The Lord will fight for you; you need only to be still” (Exodus 14:13–14). Then Moses stretched out his hand over the sea, and God parted the waters. Miracles are a sovereign act of God, but sometimes they are preceded by a leader’s faith and obedience. 3. Leaders express gratitude for miracles. After God delivered the Israelites, Moses and Miriam led the Israelites in singing a song of praise. The song began with these words: “I will sing to the Lord, for he is highly exalted. Both horse and driver he has hurled into the sea” (Exodus 15:1). Miracles are a gift from God, and we need to lead our churches in expressing gratitude for them. God-inspired ministry and Spirit-led leadership should bring us to a place where we believe God to do the impossible. Our ministries should be marked by the limitless ability of God.
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Reflect and Discuss
1. What speaks to you when you see all the miracles God did in Exodus? 2. What miracles has God done in our church’s past? 3. What specific miracles do we need to believe God to do in the days ahead?
Apply
Begin praying for specific miracles you want to see God do in your church’s future. Make these requests a regular part of your corporate team gatherings.
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Leadership Lessons From the Life of Moses
Successful Leadership Succession Team Review: What miracles are we praying for right now? Assess: What’s the most healthy leadership succession you’ve ever seen?
Insights and Ideas
uccession planning is becoming increasingly critical as leaders age. While succession isn’t easy — whether for a lead pastor, staff member, or key volunteer — we can learn from the life of Moses three keys to successful succession: 1. Succession begins with the maturity of the predecessor. When the time came for Moses to no longer lead Israel, he was mature about it. In Deuteronomy 31:1–2, Moses said to Israel, “I am now a hundred and twenty years old and I am no longer able to lead you. The Lord has said to me, ‘You shall not cross the Jordan.’” Moses had the maturity and wisdom to admit his time was over. Similarly, leaders today need discernment to know when it’s time to pass the baton and wisdom to facilitate the transition with maturity. 2. Succession thrives in a positive environment. When Moses prepared to conclude his ministry, he didn’t focus on the negative. Instead, Moses said to the people, “The Lord your God himself will cross over ahead of you” (Deuteronomy 31:3). Moses went on to say, “Be strong and courageous. Do not be afraid or terrified because of them, for the Lord your God goes with you; he will never leave you nor forsake you” (Deuteronomy 31:6). Then, in the following chapters, Moses gave final instructions to the Levitical priests and blessed the tribes of Israel. When your time comes to leave, model a positive attitude and make the transition a win for everybody. 3. Succession succeeds with the right successor. Moses had been preparing Joshua for leadership for many years. In Deuteronomy 31:7–8, Moses summoned Joshua and said in the presence of Israel, “Be strong and courageous, for you must go with this people into the land that the Lord swore to their ancestors to give them, and you must divide it among them as their inheritance. The Lord himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged.” Moses selected, trained, commissioned, and blessed his successor. After Moses’ death, we read, “Now Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands on him. So the Israelites listened to him and did what the Lord had commanded Moses” (Deuteronomy 34:9). A big reason Joshua succeeded was because Moses set him up for success. A healthy succession is like a crown on your legacy. Prepare the ministry you lead for long-term success by planning for succession.
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Reflect and Discuss
1. Why is successful succession planning so difficult? 2. What challenges you most about Moses’ succession process? 3. What can we do as leaders, and as a church, to facilitate healthy succession?
Apply
Give some careful thought to your own succession. Even if it’s years away, what can you begin doing now to ensure the succession is smooth and healthy for everyone?
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THIS IS MY STORY
(continued from Page 128)
I was also heavily influenced by hip-hop culture and began writing rap songs as a way of coping with my growing sense of despair. After high school, I got a job working as a security guard. The paycheck enabled me to move out of my mom’s house and get an apartment. I saw this as the opportunity to step into what I thought was true manhood. I was ready to live life my way, without answering to anyone, but God had other plans. One of the supervisors at my new job was also a rapper. Soon after we met, we had a short conversation about music, which led to him telling me about Jesus. Never could I have imagined a conversation about hip-hop and Jesus in a security office would change the entire trajectory of my life. Nevertheless, we became friends, and I started attending church with him. As I heard the gospel, I felt the weight of my sin. For the first time in my life, I realized I needed a Savior. About a month after that initial conversation, I gave my heart to Christ during a New Year’s Eve service. A few weeks later, I was baptized. This was my new beginning. Right away, I could sense that God was working in my heart. I started looking at manhood in a completely different way. I no longer saw women as a means to pleasure, but as image-bearers of God who should be honored and respected. A year and a half after becoming a Christian, I married my wife, Paullette. We now have two boys, Nehemiah and Malachi. God blessed me with the very thing I didn’t have growing up: a traditional Christian family. I have the opportunity to give my amazing boys the fatherly love I desperately wanted. I finally met my biological father a few years ago. We never developed a close relationship, but I was able to forgive him, gain closure, and move forward. I knew that if God could forgive me of my sins and mistakes, I needed to forgive my father. I even wrote a song about it, called “Broken
Narrative.” I wanted to share my story to help others who may be going through a similar situation. In 2020, amid the pandemic and racial tensions, I felt burdened to do more to help bring about change in my community. I believe God is calling the Church to reconciliation — in our families, in our neighborhoods, and across dividing lines of race and ethnicity — and I want to be a part of that. As an Assemblies of God credentialed minister and an African American with a mixed-race wife and kids, it’s personal for me. I am sharing my story not only through music, but also in middle school and high school auditoriums and gymnasiums across the state of Michigan with Youth Alive. Many of the kids I meet are growing up without a father in their lives. According to a 2018 report from Pew Research Center, 21% of children live in a household like the one I grew up in, with a mother as the only parent. In the Black community, the share is an astonishing 47%. Michigan Youth Alive is addressing racial tension and fatherlessness by partnering with Brian Pruitt and his organization, Power of Dad (POD). POD teaches fatherless teens life skills through mentoring relationships. We’ve seen teens with anger problems and destructive habits become healthy, well-adjusted young people. Many are now attending college, working, and starting families of their own. More importantly, many are living for Christ and learning what it means to serve the God who is a “father to the fatherless” (Psalm 68:5). I’m a millennial, and I believe it is crucial for the next generation — Generation Z — to encounter Jesus and experience the healing only He can offer. This will only happen as the Church reaches out to the fatherless and the brokenhearted to show them the love of Jesus. They need to hear a message of hope and compassion. And many need help facing and overcoming challenging issues.
I wanted to share my story to help others who may be going through a similar situation.
Lon Harris is a hip-hop artist (performing under the stage name Elohin), Youth Alive missionary associate, and certified Assemblies of God minister. He serves as the next-gen pastor at Richmond Christian Church (AG) near Detroit. For more information, visit youtube.com/elohin07.
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THIS IS MY STORY
A Father to the Fatherless LON HARRIS
grew up on the east side of Detroit in a single-parent home. I knew my dad’s name, but I had never met him — or even seen a picture of him. He was always a big question mark in my life, which left me feeling rejected, abandoned and angry. As I entered my teenage years, this turmoil led to rebellion. My mom wasn’t a religious woman, but she did her best to protect me and instill a sense of right and wrong. Still, she couldn’t keep me out of trouble. I wanted acceptance, and I was willing to do anything to have it. I sought to fill the void in my life with gangs, girls, pornography, drugs and alcohol. (continued on Page 127)
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I was ready to live life my way, without answering to anyone, but God had other plans.
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