When managing others, how should I balance the important attribute of confidence (“I know this is what we should do and how we should get there”) with humility (“I need your insight on what we should do or how we should get there”)?
You ask a good question that applies to Christians in all spheres of influence. Let’s first look at the idea of confidence, then how it relates to serving with humility those you manage.Confidence Misplaced
I want to offer a word of caution about self-confidence. While God wants you to manage your team with courage and proficiency, you must remember where your ability to do so ultimately lies. Your competence is not inherently your own; God’s grace provides you with every aspect of what you need to lead well.
Confidence for the Christian must not be based on what you can bring to the table, but on what Christ has already brought to you. He has guided your life, giving you work experiences that likely prepared you for this current role (Acts 17:25–26, 28). He placed you in your present leadership position (Rom. 13:1). He enabled you to learn and grow in managerial skills (1 Cor. 4:7). All of this is from him, so that your boast may be in the Lord and not yourself (1 Cor. 1:31).
As you lead, then, temper your confidence with humility that recognizes your own finiteness and fallibility. Create tasks and set deadlines for your team to the best of your ability, but with a heart that says, “If the Lord wills, we will live and do this or that” (James 4:13–17). This confidence in the Lord will naturally bring humility to your leadership, since you depend on him as you make managerial decisions.Paradox of Christian Leadership
Christians are called to an odd paradox: lead others from a God-given position of authority, yet serve their needs above your own. It’s tricky because our fallenness tends to push our leadership toward dominance, superiority, or fear-based control—all of which are contrary to humility.
Jesus pointed out this tendency in the high-ranking leaders of his day. He rebuked the scribes and Pharisees for their hypocritical spiritual leadership, and he criticized the rulers of the Gentiles who lorded their power over the people and acted as tyrants (Matt. 23:1–36; 20:25).
But “elitism is not inherent to leadership,” James Hunter states in To Change the World. “Though the pretensions of influence and authority are ever-present, and the opportunities for hubris everywhere, there is a different way modeled on the leadership of Jesus who rejected status and its privileges.”Jesus and Servant Leadership
Jesus perfectly embodied the paradox of servant leadership. There was no greater humiliation than the second person of the Godhead taking on flesh and becoming not just a man, but a servant of men who suffered a criminal’s death. This One, who could have clung to the privileges of deity, chose to lay down those advantages and sacrifice himself for the good of those he served (Phil 2:3–8). And this sacrificial, lay-your-life-down leadership is what he calls us to through the Spirit (Matt. 20:26–28; Col. 1:29).
Your competence is not inherently your own; God’s grace provides you with every aspect of what you need to lead well.
It’s interesting to note that Jesus’s followers never questioned his confidence or his humility. Both attributes were dynamically present in his leadership. They knew he was in charge, and they recognized how he humbled himself for them.
For example, he sent out the disciples with clear instructions to obey, which showed his authority. Yet his humility was so obvious as he washed their feet that Peter insisted Jesus not degrade himself by performing such a demeaning act (Luke 10:1–12; Mark 6:7–13; John 13:6–8).Practical Ways to Humbly Lead Your Team
So ask God to give you specific ideas for how to serve your team. Here are a few options:
- Say thank you. When a staff member completes an assignment, these two simple words will speak dignity to them as image-bearers and validate the meaning of their work.
- Actually serve them. Find tangible ways to meet their needs, whether that’s helping carry supplies for an upcoming event or grabbing their print pieces from the copier.
- Take them to lunch. And don’t talk about work. Get to know them on a personal level, so they know you care about them beyond how their work benefits you in the office.
- Sacrifice for them. Willingly take the worst shift on a time-sensitive project. Choose their ideas rather than your own. Solicit critique. Receive interruptions gladly. Reject privilege by keeping the same (or more) office hours as they do.
- Invite them into your home. Host the team’s annual Christmas party or provide lunch at your house for an important brainstorming meeting.
I pray the Spirit empowers you to manage and serve your team in a way that reflects the humility and love of Jesus.
A poll taken earlier this year by Barna Research found that that 55 percent of Americans strongly agree with this statement: “True religious freedom means that all citizens must have freedom of conscience, which means being able to believe and practice the core commitments and values of your faith.” While still a majority opinion, this is a decline from just five years ago, when 69 percent agreed. Surprisingly, the percentage of believing Christians who disagree with the definition tripled.
Such declining support for religious freedom is dispiriting when you consider that Christians invented the concept.
Esteemed historian Robert Louis Wilken’s new book, Liberty in the Things of God: The Christian Origins of Religious Freedom—“the most important book on religious liberty to appear in decades,” according to Al Mohler—reminds us that the concept wasn’t the work of the Enlightenment, as many wrongly suppose, but of the early and medieval Christian church. Rather than providing a complete intellectual history of religious freedom, Wilken presents a compelling historical essay outlining the key developments of this most basic human right. In less than 200 pages, he persuasively argues that religious freedom wasn’t born out of secular skepticism, but was an outgrowth of the Christian tradition.From Tertullian to Penn
Wilken’s primary thesis is based on a trio of themes: (1) religious belief is an inner conviction accountable to God alone and resistant to compulsion, (2) conscience is a form of spiritual knowledge that carries an obligation to act, and (3) human society is governed by two powers, God and the state. This last point has remained the most contentious, as our duties to God often conflict with the obligations the state believes we owe.
Wilken focuses primarily on the 16th century, since this was when the line between temporal and spiritual authority began to become more pronounced. There was also a shift in emphasis toward religious toleration, which Wilkin defines as a political policy of restraint toward those whose beliefs and practices are objectionable. Toleration, however, isn’t the same as religious freedom. Toleration is given by the state, whereas religious freedom is given to us by God. “I wish to show how Christian thinkers came to consider religious freedom, or liberty of conscience,” Wilken says, “a natural right that belongs to all human beings, not an accommodation granted by ruling authorities” (5).
Beginning in the third century with the church father Tertullian—who coined the phrase “freedom of religion”—and ending with the 17th-century Quaker William Penn, Wilkin traces the development of religious freedom from the Roman Empire to colonial-era America. Along the way he shows how the rise of religious freedom changed along with the “emergence of a new understanding of ‘church’” (182). As church membership increasingly became a matter of choice, the focus of religious freedom shifted from the community to the individual.Calvin Stumbles Toward Liberty
But the recognition that humans have an intrinsic right to religious freedom did not come suddenly. Before, during, and after the Reformation, Christians struggled to reconcile the inherent tension between protecting orthodoxy and allowing individual liberty. A prime example of a believer who attempted—and failed—to square this circle was the Swiss reformer John Calvin.
“Man is under a twofold government,” Calvin wrote. The spiritual government pertains to the “life of the soul,” and the temporal government to “outward behavior” including such areas as public safety, the provision of food and shelter, and other concerns of our earthly life. People are therefore subjects of “two worlds, over which different kings and different laws have authority.” Yet even while drawing such a distinction between the two realms, Calvin gave the temporal government (in his day, the city magistrates) the power and authority to enforce the public manifestation of religion.
Wrestling with the writing of Paul, Calvin also developed the idea of the individual conscience. While some laws—including matters of religion—were rightly the province of the civil magistrates, spiritual matters were a matter of conscience, an inner space reserved for God in which other men could not intrude. Summarizing Calvin’s view, Wilken says:
In temporal matters Christians are subject to civil authority, but in matters of faith they are subject only to God. At the same time, he believed that a publicly supported church was necessary for civil peace. . . . This tension in his thought would bedevil later thinkers. (71)
Calvin would be criticized, in his own day and now, for not following his own logic on the freedom of individual conscience in the execution of the heretic Servetus. Yet despite his own flaws, Calvin planted a seed from which freedom would bloom. As Wilken notes, Calvin’s “interpretation of the two realms and of conscience in the Institutes gave later advocates of religious freedom the theological tools to meet new challenges” (77).Helpful Reminder
Because of the book’s narrow scope, Wilken necessarily leaves unaddressed many important areas of church history. For example, the book focuses almost exclusively on religious freedom in Europe in the 16th and 17th centuries, eliding over much that occurred on other continents and in later eras. And while Wilken shows no obvious bias toward any particular tradition (he’s a former Lutheran turned Roman Catholic) he doesn’t cover the role of Baptists in as much detail as they warrant (or as a modern Baptist like myself might wish).
Despite these limitations, though, Wilken squeezes an abundance of material into a relatively brief book. Liberty in the Things of God isn’t the last word on this important topic, but it’s a helpful primer on how the concept of religious freedom originated and developed. Wilken’s book is also an important reminder that Christians have a duty to preserve this right handed down by our Creator to every human.
When the symptoms of perimenopause began in my mid-40s, I researched the impending change to my body. I pored over articles and blog posts. I listened intently at gatherings of women as friends and coworkers talked of their menopausal experiences.
The information, whether secular or Christian, generally fell into two camps. One group celebrated the end of monthly periods and the sexual freedom that came from no longer having to fear unplanned pregnancy. The other group grieved their perceived loss of femininity and their emptying nests, as menopause hit when their children were entering high school or college and moving on.
In the thousands of words I absorbed, I never once saw a reference to single women.
I am 58 years old, never married, and childless. Information about menopause presumes a woman is sexually active and, if she is a believer, married. But menopause occurs by virtue of biology and gender, not according to marital status.Menopause Feels Like Death
While single women may experience the same physical symptoms such as mood swings, brain fog, and hot flashes, there’s an emotional and spiritual component unique to us. At menopause, a woman’s fertility ceases. She will never have any more biological children. For women like me, we will never have any children. Since there is no marriage or childbearing in the next life (Matt. 22:30), that never is really never ever. Not for all eternity.
No one really knows what the new heaven and the new earth will look like, though God’s Word gives us hints. To be honest, though, because many of the examples relate to marriage and childbirth, I’m often puzzled and feel left out. Psalm 113:9 says, “He gives the barren woman a home, making her the joyous mother of children”—but I don’t know if I’m barren. I’ve never had opportunity to find out.
In Romans 8:22 Paul describes the deliverance from present trials to coming glory using a childbirth metaphor. Men who’ve witnessed the birth of their children have a better understanding of this verse than I do.
“Heaven is not the absence of longing but its fulfillment,” Randy Alcorn writes. “Heaven is not the absence of itches; it is the satisfying scratch for every itch.” But the Bible explicitly says the very thing I long for—marriage and children—will not exist in heaven. So, I’m confused. Just how will that itch be scratched?
Walking this particular portion of the valley of the shadow of death is a little darker for me. I keep tripping.Menopause Births Hope
But I’m not the only one mystified by the ways of God. After the death of Lazarus, Martha meets Jesus and tells him that, had he come before Lazarus died, he could have healed him. She also affirms that, despite her brother’s death, she still believes Jesus has God’s ear.
“Your brother will rise again,” Jesus tells her (John 11:23). He’s speaking in definite terms, making a promise. A promise Martha does not doubt. She answers, “I know that he will rise again in the resurrection on the last day” (John 11:24).
Martha had knowledge. She had faith. Nonetheless, she was wrong—or maybe her knowledge was just incomplete. Jesus didn’t wait until the last day to reunite her with Lazarus. He raised him from the dead almost immediately. Based on her knowledge and understanding, Martha expected one outcome; Jesus had something different and far better than she could imagine.
I grieve the loss of something I’ve never had, and it is genuine, valid grief. But I don’t grieve as one without hope. In fact, through the grieving process, my hope in the promise of the gospel has been refined and expanded.
As the expectation of marriage has dimmed, the promise of Jesus as my Bridegroom has grown clearer. As the prospect of ever bearing children ceased, his promise—“For the sons of the desolate one will be more numerous than the sons of the married woman” (Isa. 54:1)—rings truer.
Like Martha, I had my own idea of how the desires of my heart would turn out. The God of all goodness had different plans. My longing remains, but because of his faithfulness in the past and present, I know his purposes will be far better than I ever imagined.
As I endured night sweats and mood swings, knowing that my fertility was dying within me, I was renewed in hope. In the next life, I’m confident I’ll see that my empty ring finger and empty womb will not have been for nothing.
As a mom, I want the entertainment my children consume to be both truthful (it should say what is real) and inspirational (it should say what is possible and what we should strive for).
Sadly, much of what is offered to kids, especially on TV, falls far short of this ideal. Either a show doesn’t tell the truth about actions and consequences, or it inspires kids to aim for lesser, emptier, worldlier goals. Parents are portrayed as dumb. Kids are sneaky. Families aren’t friends with one another. The idea of romance and “having a crush” is introduced far too early and is central to the characters’ everyday lives.
But some resources that swim against the tide. One consistent contributor to our family has been Randall Goodgame of Slugs and Bugs music. From the time they were small, my children could be “reset,” seemingly by magic, by this music. Perhaps more miraculously, a work could happen in my own heart as well. Goodgame’s kind, easy manner, the biblical lyrics, and the musical excellence combined to help us wage war against the selfishness that rears its head so easily in families.
From the time they were small, my children could be ‘reset,’ seemingly by magic, by this music.
Now Goodgame has translated that same humble and kind approach to the small screen. The Slugs and Bugs Show tells the truth and tells what is possible—and does so in a humble way.How Does the Show Tell a Better Story?
It’s no surprise to me that there’s been a recent return to shows like Mr. Rogers’ Neighborhood. I grew up watching Fred Rogers daily; I remember the slow, easy, conversational nature of the show and how the host invited his young viewers into the topic of the day. Mr. Rogers rose above the din of silly cartoons and talked to you effortlessly about how crayons are made and why your friend with dark skin is worthy of respect and love. There was an intentional slowness and courtesy to his speech that dignified whomever he spoke to—most often the viewer. It was clear that he knew children could understand and process important matters, even at a young age.
What I love about both The Slugs and Bugs Show and Mr. Rogers is that they give children credit for understanding. They assume that kids can comprehend complicated ideas. So often our culture talks down to kids and hides complex stories, when in fact children can navigate (yes, with a trusted adult’s help) deeper waters. Goodgame expresses this assumption as telling the whole story: “If you’re going to tell a story, you should tell the whole story, even if it’s at shallow depths.”
The Slugs and Bugs Show tells the truth, tells what is possible, and does so in a humble way.
One example of how The Slugs and Bugs Show explores deeper ideas at a healthy level for children is the episode covering adoption. Adoption is a story that plays out in many families’ lives as a mingling of joy and grief. While there is much joy at the discovery of a new home and family, the original, profound loss of a child’s birth parents is also part of the story. At one point in the episode, an adopted child expresses her grief: “Is it weird that I miss [my birth parents] even though I never knew them?” This episode exemplifies how children can be equipped to handle a hard topic with tender skill.
The Slugs and Bugs Show is also inspirational. Goodgame addresses the show’s other characters with earnest kindness. The universe of this show is one in which it’s okay to ask questions, have doubts, and be sad. Goodgame and his steady parade of guest stars (including Andrew Peterson, Sally Lloyd-Jones, Russell Moore, Jason Eskridge, and many others) dignify the younger characters on the show by talking easily and humbly with them.Silliness Means Humility
A recurring theme in the Slugs and Bugs franchise is the idea that it’s okay to be silly—in fact, it might be spiritually healthy to be silly. Being able to laugh at a silly circumstance, even at yourself, is a good antidote to pride. When we’re thinking too highly of ourselves to see how ridiculous we might be, we’re in a bad spot.
One of my kids’ favorite features of the music and the show is that Goodgame occasionally picks up on Bible verses that are a little bit funny. For example, the Old Testament law, especially in the King James Version, refers to strangers as “aliens.” To a kid today, that word has an entirely different meaning—one that might include spaceships or little green men! Goodgame, with the help of Sally Lloyd-Jones, explains the word to his young audience, while still giving them the opportunity to sing at the top of their lungs about aliens. That’s a skillful dispatch of silliness. It’s funny, while still giving the Bible the respect it deserves.
A recurring theme in the Slugs and Bugs franchise is the idea that it’s okay to be silly—in fact, that it might be spiritually healthy to be silly.
One appeal of shows like The Office and Parks and Recreation is the inane situations the characters get themselves into. Viewers can see themselves; the challenges portrayed are common to man. If we can laugh at the characters, hopefully we can laugh at ourselves too. Parents will see this brand of clever humor in The Slugs and Bugs Show. There are talking heads, offering us a little more insight into what Doug the Slug thought about a particular situation. These asides were a highlight for our family. They’re downright funny and even made my teenage sons laugh out loud.
Goodgame’s music is the centerpiece of the show, and as always, it’s done with excellence. He had a long career writing for adults before he began the Slugs and Bugs franchise, both as a solo artist and also a writer for Caedmon’s Call. The music in the show isn’t your typical cutesy—can I say annoying?—music composed for children. If you look carefully, you’ll see some of Nashville’s finest musicians helping out with the music: Buddy Greene, Ben Shive, Jeff Taylor, and others.
As a mom, I’m thankful for the example set by Randall Goodgame in this TV show. Not only does he dignify children by speaking the truth to them, but he’s also made a quality show from beginning to end. It’s clear from the content and method of the show that Goodgame believes the youngest among us are still worthy of our best efforts. Shows like The Slugs and Bugs Show have the potential to “train our palates”: to help both us and our children desire the right things, done well.
One night when I was about 7, I was convinced there were snakes in my bed. Mom! Dad! Snakes! Help! I yelled. When they appeared, they started to pull back the covers, which I knew would reveal the terrifying creatures lurking near my feet. But with the light on and the covers removed, I could see what was there. To my relief, there wasn’t a snake in sight.
My parents could have simply come to my bedside and, in the dimness of the nightlight, told me not to be scared: “Don’t worry, there are no snakes in your bed.” Or they could have brought the Lord into our midnight conversation: “Don’t be afraid; trust the Lord. You’ll be just fine.” Or they could have said: “Remember our memory verse: ‘When I am afraid, I will trust in you’” (Ps. 56:3).
But thankfully, Mom and Dad’s plan included something more: a physical inspection to prove I was safe.
Why does the “turn on the light and inspect the room” approach work when a more directly biblical approach (“Do not fear”) seems less effective? After all, the command to not be afraid, occurring 365 times in Scripture, is the most frequently repeated instruction in the entire Bible. Why does “show” appear to be more effective than “tell”?Know What’s Real
In part, the answer is that fear runs on imagination. What’s that shadow over there? What if it’s a lion? Maybe that shadow is a lion! When fear grabs the wheel of the imagination, your body comes along for the ride.
The heart revs its engine, sugar levels spike, the adrenal gland pumps epinephrine into the bloodstream, and muscles are primed with nutrient- and oxygen-enriched blood. Just try telling this coiled spring of terrified energy to simply calm down! The body is responding to cues that the mind and imagination insist are real.
And this is where God’s Word lights the way forward. While the command “Do not fear” appears throughout Scripture, it rarely appears alone. Consider, for example, Isaiah 41:10: “Do not fear, for I am with you; do not be afraid, for I am your God. I will strengthen you; I will help you; I will hold on to you with my righteous right hand” (CSB).
This verse contains two of the 365 “don’t fear” commands. But the rest of the verse doesn’t direct; it informs. It doesn’t merely tell you what to feel, but also what is real. The Almighty says:
- I am with you.
- I am your God.
- I will help you.
- I will hold you.
This is the Bible’s equivalent of flipping on the light and looking under the covers. Here, my frightened child, is what is actually true in this world.
Did you notice how God doesn’t just speak to the mind, but also to the imagination? Half of these “reality” statements reflect what is—what’s true at that very moment (God is “with you” and is “your God”). But the other half is about what will be—what’s yet unknown, what might happen in the future. This is the realm of the imagination.
The Bible is full of such flip-on-the-light reality checks. Here’s just a sampling:
- God is our shepherd, guiding and guarding us even in the darkest valley (Ps. 23).
- God has promised to be with us always (Matt. 28:20).
- He can see perfectly even at nighttime—darkness is like light to him (Ps. 139:12).
- Nothing is too hard for him (Jer. 32:17).
Now, some might conclude: That’s what our kids need—Bible memory! We’ll memorize verses like these as a family. That way our kids can recite them when they’re afraid (and hopefully we can get some sleep!).
But Bible verses aren’t like magic spells, banishing fear back under the bed. Somehow we’ve come to think of verses like incantations to be repeated over and over until magically they do their work on us. Like the glow of a nightlight, this approach will have some good effects. But there’s a better way.
Remember that, in his Word, God is telling us what is real. He’s informing us about the actual contours of reality. As parents, then, we want the truths of God’s Word—like the ones recounted above—to shape the mind and guide the imagination according to what is real.
So when you hear the midnight call—“I’m scared!”—keep these helps in mind:
- You may want to turn on the light in that room and let your child look around and see that all is well—no monsters, burglars, bugs, or snakes (hopefully).
- As you speak to your child, don’t just remind them of the command to not fear; give them reasons why they need not fear. What is actually true about God?
- To do this, you’ll want to work with your child in advance on some specific verses, like Isaiah 41:10. Don’t just work for memorization, but for understanding.
As parents, let’s turn on all the lights the Lord has provided, and let’s help our kids live and thrive in the good reality of our great God.
What were the best Christian music albums released in the 2010s? I posed this question to several dozen Christian musicians, writers, critics, and music lovers a few months ago. I asked them to nominate albums they felt were both theologically and artistically rich; albums of any genre that were clearly, unapologetically Christian; albums that pushed Christian music forward in the last decade, redefining what it could be. From their nominations and my own, I compiled the list below.
Certainly there were many other great Christian albums released over the last 10 years, and many that contain rich theological themes but would not quite fit the “Christian album” label (e.g., Chance the Rapper’s Coloring Book or Sufjan Stevens’s Carrie and Lowell). Any list of 25 albums from the span of a decade necessarily only scratches the surface. This list is by no means exhaustive or definitive. It’s simply a grateful celebration of the beautiful artistry, diversity, and devotion on display in Christ-exalting music this last decade.
This list is by no means exhaustive or definitive. It’s simply a grateful celebration of the beautiful artistry, diversity, and devotion on display in Christ-exalting music this last decade.
The list includes familiar and unfamiliar names, new artists this decade and veterans who keep churning out exceptional work. The descriptions below—contributed by 11 Christian music makers, critics, or appreciators—include selections of four standout tracks for each listed album. All the songs are compiled in a 100-song playlist on Spotify and Apple Music.
Enjoy the songs and praise God for the maturing creative excellence of contemporary Christian music over the last decade. May the 2020s bring an even greater array of new quality artists and masterful albums.1. Josh Garrells, Love and War and the Sea In Between (2011)
Embracing the neo-folk movement of the early 2010s while injecting his songs with elaborately crafted soundscapes, hypnotic hip-hop beats, and deep theological truths, Josh Garrels took the Christian music scene by storm with his sixth record. An album made possible by early crowdsourcing, Garrels gave the entire work away for free on Noisetrade in 2013, with any “tips” going to World Relief. The exposure led to the documentary The Sea in Between and interviews with NPR and Huffington Post. Standout tracks: “Farther Along,” “Slip Away,” “The Resistance,” “Bread & Wine.” (iTunes | Amazon)
With her distinct folk voice, Sandra McCracken created an album of transparent songs in both sound and subject matter. The album invites us into a journey of lament, yearning, and praise. In this, McCracken is doing nothing new historically. Yet this album beautifully represents the full range of the human experience in a way only the Psalms can. Standout tracks: “We Will Feast in the House of Zion,” “My Help, My God (Psalm 42),” “Sweet Comfort,” “Have Mercy.” (iTunes | Amazon)
Crisp, melodic sounds, combined with beautifully transparent and poetic lyricism, made Counting Stars a memorable and enduring album in the 2010s. Andrew Peterson weaves vulnerability, hope, vivid imagery, and evocative worship throughout the album’s songs, including the classic “Dancing in the Minefields,” a song about the hardships of marriage but also the beauty of God’s promises that meet us in the chaos, the storms, the minefields of life. Other standout tracks: “Many Roads,” “World Traveler,” and “Planting Trees.” (iTunes | Amazon)
At times comparable to a noisier Sufjan Stevens, John Van Deusen’s thoroughly original record is not your typical “worship” album. With songs that feel like psalms (“All Shall Be Well”), confessions (“Be Merciful to Me”), childlike praise (“No Limit to Your Love”), and a title track that packs an 11-minute emotional wallop, EPWA leaves the listener in utter awe before God. In the words of Van Deusen himself: “So, here is this album; full of songs: some loud, some quiet. Often hectic and immature; just like my prayers in the morning.” Standout tracks: “All Shall Be Well,” “None Other,” “Every Power Wide Awake,” “Be Merciful to Me.” (iTunes | Amazon)
Soul singer Liz Vice serves up some retro magic in this debut album, which is Gospel with a little bit of R&B and ’60s-style funk. All but two songs were written for her by her pastor, Josh White, who was inspired by her rich, super-passionate voice—one that has earned her comparison to Aretha Franklin. “All of these songs are prayers—every single one,” Vice said. Standout tracks: “There’s a Light,” “Abide,” “Empty Me Out,” “All Must Be Well.” (iTunes | Amazon)
Rivers & Robots live out all that it means to be indie worshippers. As self-proclaimed “creative missionaries,” they hold fast to their core value of using 100 percent of their profits for missions work. This album captures their heart for exalting Christ in creative and expressive ways. It has an innocent charm to it, uniquely British in sound, yet the musical maturity of a band confident in pushing the expectations of corporate worship. Standout tracks: “We Have Overcome,” “Fall Down,” “Shepherd Of My Soul,” “Voice That Stills the Raging Seas.” (iTunes | Amazon)
The best albums reward repeated listens, constantly revealing new layers of meaning or beauty. Such is the case with Sho Baraka’s The Narrative. United by Sho’s natural gift of performance, the album spans various hip-hop styles, themes, and tones. Laid-back jazz, trap, and weary piano melodies play under Sho’s confessional rhymes, punch lines, and energetic choruses. Perhaps the most pleasing quality of The Narrative comes from Sho’s unapologetic iconoclasm. No matter the subject (faith, fathering, race, politics), Sho wittily challenges simplistic thinking. Standout tracks: “Here, 2016,” “Road to Humble, 1979,” “Words, 2006,” “Fathers, 2004.” (iTunes | Amazon)
Most likely your favorite artists’ favorite artist, Kings Kaleidoscope offered a glimpse of their creative future on this eclectic, wild, “more is more” debut. Influenced by indie rock noises, hip-hop samples, orchestral compositions, and Disney-style musical wonder, frontman Chad Gardner crafts his songs with emotional vulnerability and the sort of artistic intricacy that takes the work of many trusted friends to pull together. The result is a worship album that plays like a victorious, kingdom-bringing anthem. Standout tracks: “I Know,” “139,” “Fix My Eyes,” “Defender.” (iTunes | Amazon)
The Porter’s Gate debut is a visionary endeavor, bringing together a variety of artists (Josh Garrels, Liz Vice, Audrey Assad, Aaron Keyes, Madison Cunningham, and many more) to build up the church for the six days of the week beyond Sunday. While Works Songs has a stripped-down feel (there are no drums), there’s an overwhelming sense of power evident as each track was recorded live in a single take. Standout tracks: “Little Things With Great Love,” “Wood and Nails,” “We Labor Unto Glory,” “Establish the Work of Our Hands.” (iTunes | Amazon)
At times evoking Bob Dylan, Fleet Foxes, or Christian folk pioneers like Love Song, New Zealand’s Strahan Coleman strums his way to quiet transcendence in his exquisite 2012 debut album. The songs are often hushed and minimalist—creating a stripped-down ambience where the beauty of the lyrics and melodies, built on a Psalms-like spectrum of emotion, really shine. If David had a harmonica and a 12-string guitar, he might write songs like these. Standout tracks: “Deliverance,” “Vineyard,” “Hey New Wine!” “You’re the Dawn.” (iTunes | Amazon)
The Gray Havens are a narrative-pop-folk duo known for catchy melodies, insightful songwriting, and intricate instrumentation. Ghost of a King was a welcome addition to the Christian music sphere, adding a unique blend of depth, beauty, and excellence in both sound and writing. Their 2018 album She Waits offers more of the same. Standout tracks: “Ghost of a King,” “Band of Gold,” “Diamonds and Gold,” “This My Soul.” (iTunes | Amazon)
Based at Sydney’s St. Paul’s Castle Hill, Australia’s CityAlight emerged in the 2010s as one of the decade’s most refreshing new worship bands. Combining theologically rich lyrics with uptempo, joy-filled, emotionally rousing music, CityAlight’s songs are beautiful and singable anthems readymade for congregational worship. In addition to this stellar debut album, don’t miss their 2016 album, Only a Holy God, and 2018 EP, Yet Not I. Standout tracks: “Jerusalem,” “Home,” “The Love of the Father,” “Yours Alone.” (iTunes | Amazon)
Lecrae has long dominated the Christian hip-hop scene, and with Anomaly he also conquered the secular charts, becoming the first artist to debut atop both the Billboard 200 and Top Gospel Albums charts. His lyrical prowess is on full display on Anomaly, as he tackles the challenges any Christian—or any human—faces in everyday life. Through his intricate wordplay, he captures the feeling of being an outsider as a Christian in the music industry and the world. Standout tracks: “Welcome to America,” “Nuthin,” “All I Need is You,” “Good, Bad, Ugly.” (iTunes | Amazon)
This adaptation of Hebrews for folk rock band and chamber orchestra exhibits the incredible versatility of the composer, Cody Curtis, and the musicians, who move through the book’s various moods and themes in styles that range from bluegrass and Irish dance to hot jazz and slow hip-hop. Recurring musical motives and reprises form a connective tissue throughout. Psallos excels at creating artistically excellent music that illuminates the intricate beauty of Scripture. Standout tracks: “Ex Paradiso,” “The Old,” “The New,” “Two Mountains.” (iTunes | Amazon)
Beautiful Eulogy’s third album feels like an artistic and spiritual maturation for a group whose style has been called “hip-hop worship.” As its name would suggest, Worthy basks in the glory of God in a heart-pumping, full-throttle way. Drawing from a diverse musical palate and an impressive array of guests (Citizens, King’s Kaleidoscope, Aaron Strumpel, and so on) the album channels a crazy amount of Godward energy into an experience Owen Strachan called “one of the most elegant, powerful, faith-building albums I’ve heard.” Standout tracks: “If,” “Sovereign,” “Messiah,” “Doxology.” (iTunes | Amazon)
One of the best Christian rappers of the 2010s, Trip Lee has released several excellent albums in the last decade. But with its precise lyrical theology, dialed-in production, impressive guestlist (Sho Baraka, Jimmy Needham, KB, Lecrae, Andy Mineo and more), and joyfully subversive themes, The Good Life stands out. The album represents a milestone in a decade when Christian hip hop continued to mature, becoming a go-to genre for exposing audiences to Scripture and doctrine. Standout tracks: “I’m Good,” “One Sixteen,” “Take Me There,” “For My Good.” (iTunes | Amazon)
The Book of Common Prayer is a collection of prayers, orders, and readings that has served the church well for centuries. In this album, Greg LaFollette puts the BCP to song. The album contains historic words and practices and pairs them beautifully with fresh music and singable melodies. In this work, LaFollette has created an uncommon blending of the ancient and modern. Standout tracks: “Most Merciful God,” “Mystery of Faith,” “Hosanna in the Highest,” “We Cry Mercy.” (iTunes | Amazon)
Aaron Strumpel has been a noteworthy, avant-garde, independent worship musician since the early 2000s, and I’m always intrigued by what he creates. True to form, his collection of updated hymns on Mighty Refuge is at times musically daring (even jarring), but at other times radically simple, foregrounding the familiar melodies and devotional tones of beloved hymns (from “Be Thou My Vision” to “Just as I Am”). Standout tracks: “My Hope Is Built (On You Alone),” “Spark My Heart,” “Just as I Am (You Can Have All of Me),” “How Great Thou Art (Fresh Cut Flowers).” (iTunes | Amazon)
Rooted in the theological richness of the hymns that inspired the band’s inception and the musical heritage of their hometown, Seattle, Citizens created this loud, joyful, and triumphant debut record. Six years on, it still feels fresh. It’s an album—filled with impassioned shouts of the gospel, heavy guitars, and playful riffs—that has you nudging the volume ever higher as you yell along from beginning to end. Standout tracks: “In Tenderness,” “Made Alive,” “I Am Living In A Land Of Death,” “Oh God.” (iTunes | Amazon)
One of the welcome trends of Christian music in the 2010s was a number of great artists writing songs that more or less pull directly from Scripture. Singer-songwriter Caroline Cobb’s A Home and a Hunger is a particularly lovely example. The album journeys from Genesis to Revelation and—like the Bible itself—alternates often between struggle and hope, restlessness and rest, hunger and home. Standout tracks: “Fullness of Joy (Psalm 16),” “Emmanuel (Every Promise Yes in Him),” “Only the Sick Need a Physician,” “There Is a Mountain.” (iTunes | Amazon)
Married couple Jesse and Leah Roberts are Poor Bishop Hooper, a two-piece indie-folk band based in Kansas City. Equal parts energetic and contemplative, the songs on their debut album are built around an acoustic guitar and upright bass, with many based on the lesser-sung parables from Matthew’s Gospel. Various voices—that of Jesus, the disciples, parable characters, Zebedee, a wounded saint—are deftly interwoven, creating a multifaceted picture of the Christian life. Standout tracks: “Treasure,” “Saints,” “Lamplight,” “Final Fire.” (iTunes | Amazon)
One of the best Christian singer-songwriters to emerge this decade was Jess Ray, and her 2015 debut “friendly folk” album is gorgeous in every way. The North Carolina artist writes songs that feel like quiet embers from a Smoky Mountain campfire, with lyrics that affirm God’s love and gospel truth. This is an album for rainy days, depleted souls, and runaways of every sort. Let it sing over you. Standout tracks: “Runaway,” “Too Good,” “In the Meantime,” “Headed for the Hills.” (iTunes | Amazon)
In the classic words of A. W. Tozer, “What comes into our minds when we think about God is the most important thing about us.” Eight years ago, hip-hop artist Shai Linne dropped an entire record devoted to helping us think higher thoughts about our most holy God. Shai may be the most talented Christian lyricist I’ve ever heard. For deep pedagogy and soaring doxology—a soundtrack for your theological journey—look no further than The Attributes of God. Each song celebrates a different aspect of our Lord’s multifaceted character. Standout tracks: “Our God Is in the Heavens,” “The Glory of God (Not to Us),” “Taste and See,” “Judge of All the Earth.” (iTunes | Amazon)
While many know of this album because of the song “How He Loves,” this debut release from John Mark McMillan represents a new standard for how an artist can write singable songs for the church while still embracing their unique artistry. Having released many other albums since, The Medicine stands out as establishing McMillan as an artist others look to as a voice of heartfelt honesty and worshipful reverence. Standout tracks: “Death In His Grave,” “Carbon Ribs,” “Skeleton Bones,” “Reckoning Day.” (iTunes | Amazon)
Brooklyn’s Young Oceans was one of the best things to happen to worship music in the 2010s. Minimalist, atmospheric, Brian Eno-esque in sound, the band (affiliated with New York’s Trinity Grace Church) creates stunning sacred music via layers of distortion and slow burn reverb epics. Somehow sounding both ancient and futuristic, their sophomore album pushed the genre forward significantly, showing that worship music can be simultaneously faithful and daring. Standout tracks: “Lead Me,” “Only You,” “Until These Tears Are Gone,” “Praise the Lord, Ye Heavens.” (iTunes | Amazon)
With seven words—“It is going to be an issue”—the U.S. government signaled to orthodox Christians that if they don’t drop their opposition to same-sex marriage, their religious institutions could lose their tax-exempt status—or worse.
Those words came in 2015, when the Supreme Court heard oral arguments in Obergefell v. Hodges, the case that legalized same-sex marriage throughout the United States. One exchange highlighted how the ruling could affect religious liberty. Justice Samuel Alito asked Solicitor General Donald Verrilli how it would affect educational institutions that opposed same-sex marriage:
JUSTICE ALITO: Well, in the Bob Jones case, the Court held that a college was not entitled to tax-exempt status if it opposed interracial marriage or interracial dating. So would the same apply to a university or a college if it opposed same-sex marriage?
GENERAL VERRILLI: You know, I . . . I don’t think I can answer that question without knowing more specifics, but it’s certainly going to be an issue. I . . . I don’t deny that. I don’t deny that, Justice Alito. It is . . . it is going to be an issue.
In the 1983 case of Bob Jones University (Bob Jones University v. United States), the Supreme Court’s ruling was clear: the religious clauses of the First Amendment’s do not prohibit the IRS from revoking the tax-exempt status of a religious university whose practices contradict a compelling government public policy.
The policy at Bob Jones was indeed loathsome and contrary to Scripture, which the school later admitted when it apologized for its racist past. But opposition to same-sex marriage is not the same as racial animus. Yet the government, through its representative, signaled that Christian schools may soon be treated like racists and pariahs for refusing to give up the view of marriage shared by almost all people throughout history prior to the 1990s.
The government . . . signaled that Christian schools may soon be treated like racists and pariahs for refusing to give up the view of marriage shared by almost all people throughout history prior to the 1990s.
It’s not merely that Christian schools will have to choose between accepting federal funds and keeping their religious views about sexuality. If the choice were to follow the example of schools like Hillsdale College or New Saint Andrews College and forego taking any federal money, the decisions about what to do would be painful, but obvious.
But what it being proposed is to revoke non-profit status not only of schools but also of churches, a move that would destroy many religious institutions. According to the IRS, if an organization’s tax-exempt status is revoked, it is no longer exempt from federal income tax and is not eligible to receive tax-deductible contributions. As Albert Mohler, president of The Southern Baptist Theological Seminary, noted in 2015, “The loss of tax-exempt status would put countless churches and religious institutions out of business, simply because the burden of property taxes and loss of charitable support would cripple their ability to sustain their mission.”Beto Follows Obergefell Logic
On Thursday, during a CNN town hall devoted to LGBTQ issues, Democratic presidential candidate Beto O’Rourke was asked, “Do you think religious institutions like colleges, churches, charities—should they lose their tax-exempt status if they oppose same-sex marriage?”
“Yes,” O’Rourke said without hesitation, drawing applause from the Los Angeles audience.
“There can be no reward, no benefit, no tax break for anyone—or any institution, any organization in America—that denies the full human rights and the full civil rights of every single one of us,” he added. “So as president we’re going to make that a priority and we are going to stop those who are infringing on the rights of our fellow Americans.”
Only four years after Obergefell, O’Rourke is showing Christians that the threat posed by legalized same-sex marriage is more real—and more radical—than they may have yet realized.Why Churches Should Be Exempt
Churches in the United States received an official federal income tax exemption in 1894, and they have been unofficially tax-exempt since the country’s founding. All 50 states and the District of Columbia also exempt churches from paying property tax. Changing that status would have an immediate deleterious effect on churches and pastors, many of whom are already struggling financially.
A 2015 survey by the Hartford Institute for Religion Research found that almost one in five congregations (16 percent) suffer serious financial difficulty. Adding the burden of taxation would swiftly put them under. Additionally, revoking tax-exempt status would likely eliminate the “parsonage exemption” on ministers’ housing. This would cost American clergy members $2.3 billion over five years. And it would be damaging to pastors who make an average salary of $39,146 a year.
O’Rourke is showing Christians that the threat posed by legalized same-sex marriage is more real—and more radical—than they may have yet realized.
Yet while agreeing the policy would have a damaging effect, some Americans think the policy is reasonable. After all, isn’t giving tax-exempt status to churches an unfair advantage? There are two reasons it is not.
First, many people believe tax-exempt status is reserved only for churches and charities. In reality, the IRS exempts a broad array of organizations, including labor unions, trade associations, horticultural organizations, and social clubs. As Dimitri Cavalli has pointed out, other organizations that are tax-exempt include Americans United for the Separation of Church and State, American Atheists, American Humanist Association, Freedom from Religion Foundation, Richard Dawkins Foundation for Reason and Science, Planned Parenthood Federation of America, Secular Coalition for America Education Fund, Council for Secular Humanism, Catholics for Choice, Feminist Majority Foundation, Center for Reproductive Rights, Ayn Rand Institute, Southern Poverty Law Center, Clinton Global Initiative, the Gay and Lesbian Alliance Against Defamation (GLAAD), and PETA. Churches are not being given special treatment.
Churches are not being given special treatment.
Second, the typical justification for the tax exemption is that such institutions provide vital charitable benefits to society. While that is undoubtedly true, the benefits argument is not the strongest reason to support tax exemption. A better reason is that we need to maintain a distinction between the state and the church. As Richard W. Garnett—a law professor at the University of Notre Dame_explains, the separation of church and state is not a reason to invalidate or abandon these tax exemptions, but is instead a powerful justification for retaining them:
The point of church-state “separation” is not to create a religion-free public sphere. It is, instead, to safeguard the fundamental right to religious freedom by imposing limits on the regulatory—and, yes, the taxing—powers of governments. After all, as Daniel Webster famously argued in the Supreme Court (and the great Chief Justice John Marshall agreed), the power to tax involves the power to destroy, and so we have very good reasons for exercising that power with care—especially when it comes to religious institutions.Should LGBT Issues Trump Religious Liberty?
Indeed, the power of destruction through taxation is the reason O’Rourke and others are threatening to revoke tax exemption. In 2005, Jonathan Turley, a law professor who supports LGBT rights, warned this would happen:
The debate over same-sex marriage represents a coalescing of rights of free exercise, free speech, and expressive association. With the exception of abortion, same-sex marriage is almost unique in blurring neat divisions between these rights. Many organizations attract members with their commitment to certain fundamental matters of faith or morals, including a rejection of same-sex marriage or homosexuality. It is rather artificial to tell such groups that they can condemn homosexuality as long as they are willing to hire homosexuals as a part of that mission. It is equally disingenuous to suggest that denial of such things as tax exemption does not constitute a content-based punishment for religious views. . . . The denial of tax-exempt status presents a particularly serious threat to these organizations and puts them at a comparative disadvantage to groups with contrary views.
When Turley made this claim 14 years ago, many assumed he was overstating the case. Surely, same-sex marriage would not require people and organizations to give up their deeply held religious beliefs. But now, as we’ve seen time and time again over the past few years, the threat to religious freedom is all too real. What is significant about O’Rourke statement is not the novelty of the idea, but that the Democratic Party no longer believes it will be punished for being open about how LGBT issues trump religious liberty.
What’s significant about O’Rourke statement is not the novelty of the idea, but that the Democratic Party no longer believes it will be punished for being open about how LGBT issues trump religious liberty.
Are supporters of same-sex marriage—including many misguided Christians—willing to let Christian high schools, colleges, seminaries, and churches be put out of business simply for holding a biblical view of marriage?
Sadly, I suspect they will follow what Rod Dreher calls the law of merited impossibility: “It’s a complete absurdity to believe that Christians will suffer a single thing from the expansion of gay rights, and boy, do they deserve what they’re going to get.”
To help in your preparation for The Gospel Coalition 2020 Women’s Conference, we wanted to give a few updates on hotels, flight discounts, and inviting your friends before the price increases.
HOTELS The hotel blocks with discounted conference rates are now available for booking! We have partnered with Visit Indy and a number of hotels in the area to provide special conference pricing. Please click on the link below to see the room options, prices, distance, and amenities. Hotel rooms tend to fill quickly, so we encourage you to book your room soon.
FLIGHT DISCOUNTS We’ve obtained flight discounts from Delta and United Airlines (Southwest and American Airlines discounts forthcoming). Please see the Travel Section of the conference website for more information.
INVITING FRIENDS Invite a friend or family member to register by November 1 to secure the best price before registration rates increase! Also, everyone who registers by December 30 (with a U.S. mailing address) will receive a free copy of Steadfast: A Devotional Bible Study on the Book of James.
We look forward to seeing you next June in Indy!
“Christianity has amazing resources, doesn’t it? You know, we’ve got the most anxious generation in history graduating high school. And from this point, you know, Jesus is the safest person—and his people should be—the one who will not break a bruised reed. The resources of our faith give us unique opportunities to serve into this kind of generation. It’s not going to be easy because at some point they have to encounter a call to repentance. But hopefully, they’re doing that having discovered one who knows them better than they know themselves, and who still pursues them and wants them.” — Sam Allberry
Date: April 2, 2019
Event: TGC 2019 National Conference, Indianapolis, Indiana
Listen to this episode of The Gospel Coalition podcast.
- Tim Keller on Teaching Skeptics
- Evangelism in a Skeptical World (Course)
- Confronting Christianity: Turning Gospel-Defeating Challenges Into Gospel-Proclaiming Conversations
Find more audio and video from the 2019 National Conference on the conference media page.
I’ve long felt that in Reformed circles there is a great need for pastors and theologians to cultivate the virtue of gentleness.
I think we all know that gentleness is one of the fruits of the Spirit in Galatians 5:22–23. It appears again in a similar list of Christian virtues in 1 Timothy 6:11, virtues specific to Christian leadership.
But gentleness is not usually one of the first qualities we look for in a pastor. In fact, I think gentleness is one of those Christian virtues that falls through the cracks when we’re evaluating ourselves and others.Wimpy God, Tough God
Indeed, there has been among us, I think, some confusion about what to do with gentleness. Certainly the old liberal theologians distorted the concept when they used it, in effect, to eliminate the wrath and judgment of God from their preaching. God, they said, was so gentle, so kind, that he would never punish anyone for sinning against him. Thus they robbed God of his justice; indeed, they replaced the biblical God with a grandfatherly, lenient, indulgent god of their own imagination.
Together with this distortion of God was a distortion of Jesus. The liberal Jesus was a kindly soul who hugged babies and patted lambs on the head, but who had within him not a drop of righteous anger or jealousy or zeal for the truth. For the liberal, such a God and such a Christ surely wouldn’t approve of any stern measures to preserve the holiness of his church. In liberal churches, formal discipline for doctrinal matters—indeed, even for moral transgressions—became a thing of the past.
Evangelicals understandably reacted against that misunderstanding of divine gentleness. They heaped ridicule and scorn upon the “gentle Jesus, meek and mild” of the liberal theologians and set forth Jesus as the risen and ascended Lord of heaven and earth, who would soon return in flaming fire to bring his terrible judgments on the earth. C. S. Lewis’s Aslan was, he reminded us, not a tame lion. And so, we have argued, there is a place for formal discipline in the church.
Sometimes pastors must be stern, strong, and jealous for the righteousness of God. Many Reformed teachers today, fortified by such teaching as Abraham Kuyper’s “life is religion,” Van Til’s apologetics of antithesis, Jay Adams’s nouthetic counseling, and the dominion theology of the Christian Reconstruction movement, especially emphasize that Christians are not to be wimps. We are not to meekly tolerate societal wickedness; we are to be a true Christian army, putting on the whole armor of God, casting down imaginations, taking every thought captive to Christ, conquering all human enterprises in the name of the King.
So swings the pendulum, from walk-all-over-me liberalism to dominion militancy. I don’t want to turn away from the militancy. I see a lot of value in Kuyper, in Van Til and Adams, indeed in the Christian Reconstruction movement as well. (I don’t see quite as much value in it as they do.)
But what’s happened to gentleness in all of this? Again, we know it’s part of the Christian life, and especially that it’s one of the qualifications of the Christian pastor. Yet it slips through the cracks. Ironically, the concept of gentleness seems itself to be very gentle. It doesn’t shout out at us; it almost seems to hide within those long lists of virtues.
Let’s look more closely where God defines himself to Moses:
The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation. (Ex. 34:6–7)
Yes, there is judgment there. Fearsome judgment. But there is also mercy, long-suffering, and compassion. As the New Testament says, God is love.God Is Gentle
Sin deserves instant death, but God is so merciful and gentle with sinners. We learn how gentle when we read in the New Testament that “God shows his love for us in that while we were still sinners, Christ died for us” (Rom. 5:8). The Lord Jesus comes as God’s gentle shepherd of his people. Remember Isaiah 40:11? “He will tend his flock like a shepherd; he will gather the lambs in his arms; he will carry them in his bosom, and gently lead those that are with young.”
Yes, our Lord is gentle.
Jesus didn’t jump all over people who were guilty of sin. To the immoral woman of Samaria, he offered the living water of eternal life. He offered her a wonderful gift, before her sins even entered the conversation. Yes, he discussed her sins at a later point, but in a tender way. He healed people first, and then said, “Go and sin no more.”
And think of how often Paul emphasizes the importance of gentleness in the ministry:
We could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children. (1 Thess. 2:6–7)
I Paul, myself entreat you, by the meekness and gentleness of Christ . . . (2 Cor. 10:1)
Think of the little book of Philemon, where Paul asks his friend to treat well the former slave Onesimus, whom Paul is sending back to Philemon. Onesimus is now a Christian brother. Paul says to Philemon that he could, as an apostle, command Philemon to do the right thing, but instead he humbly entreats on the basis of love: “Though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you” (v. 8). Then he adds: “I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will” (v. 14).
Paul had great authority as an apostle, but, as Jesus taught, Paul didn’t believe a leader should “lord it over” his flock, commanding them to do this and that, threatening them, coercing them, making life miserable for them. Rather, he sought to resolve problems in the gentlest way possible. Like a good parent, he didn’t want to provoke his children to wrath. Rather, he wanted to teach them, by word and example, how to love the ways of God from the heart. And loving God from the heart involves spontaneous obedience.More Like a Shepherd
Certainly there’s no disparagement of justice, no compromise of the church’s holiness. Paul did advocate excommunication for those who couldn’t be reached any other way (1 Cor. 5), but he saw even excommunication as a means to restore and heal: “You are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord” (1 Cor. 5:5).
But Paul’s concept of the pastor is certainly a lot less like a king or general than like a shepherd or even a nursing mother.
Another way to put it, perhaps, is that Paul did not see himself as standing in an adversarial relationship with his people. He wasn’t their enemy, but their friend, their father, their nursing mother. I guess I’ve been rather saddened by some reports I’ve heard of elders who have taken an adversarial stance against their own sheep.Toughness and Tenderness
The church is not an academic debating society, not a place where one seeks by whatever means to prove himself right and to prove the other guy wrong. It is, above all, a place where we care for one another as nursing mothers care for their babies. And if that atmosphere of caring, protecting, nurturing, and loving is ever replaced by an adversarial climate, the very life of the church is in danger.
If we preach the toughness of God without passionately seeking to maintain his gentleness, we commit an error opposite to that of modernism and one just as bad. Speaking the truth in love—that’s the balance God calls us to maintain.
Let your gentleness be evident to all [why gentleness, rather than something else?]. The Lord is near. (Phil. 4:5)
Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. (Gal. 6:1)
Restore, reprove, rebuke; but don’t let the gentleness of Jesus ever be lost.
What about you? Are you able to nurture others in this way? Maybe you love people, but you don’t know how to correct them in a truly gentle way, without harshness, without hurting. If so, find someone who can serve as a model and teacher for you in this area; it is tremendously important. And, for the sake of our Lord Jesus Christ and for the love of his sheep, stay out of the pastorate until you have learned.
Stacia Datskovska wants to leave her church. The 15-year-old from Northern Virginia finds it cold, alienating, and—worst of all—too traditional. She has ideas for reform, summarized in the title of her recent USA Today opinion piece: “Churches could win back teens like me if they were more welcoming and less judgmental.”
Her story isn’t an anomaly; it’s the norm. According to a study from LifeWay Research, 66 percent of American young adults who attended a Protestant church regularly for at least a year as a teenager say they also dropped out for at least a year between the ages of 18 and 22.
These statistics are staggering and heartbreaking. In their wake, churches are asking, “What did we do wrong?” There is wisdom and humility in asking this question, and I’m thankful we do. But what about what went right? What about the other 33 percent, the teens who stay? What if we examined their lives and asked, “What did work?” Perhaps then parents and pastors could lead with less fear and more faith, optimism, and hope.
That’s why it’s a joy to commend David Kinnaman and Mark Matlock’s new book, Faith for Exiles: 5 Ways for a New Generation to Follow Jesus in Digital Babylon. These authors (experienced researchers and concerned parents themselves) studied more than 1,000 young adults who remained in their faith throughout high school and beyond. They found these “resilient disciples” all shared a few significant traits. This book unpacks those traits, five practical strategies for modern discipleship to provide parents, pastors, and youth workers with an optimistic yet realistic look at the resilient disciples of my generation—and how we can make more of them.Living in Digital Babylon
The bottom line is that teens today must be discipled differently than they’ve been in the past. We live in a post-Christian, digital age and, as Kinnaman and Matlock point out: “We are the first generation of humans who cannot rely on the earned wisdom of previous generations to help us live with these rapid technological changes” (25). And so the people at Barna “have adopted a phrase to describe our accelerated, complex culture that is marked by phenomenal access, profound alienation, and a crisis of authority: digital Babylon” (19).
Discipling teens means understanding the culture we inhabit and training them to handle its particular challenges and crises. Here are Kinnaman and Matlock’s five ways for a new generation to follow Jesus:1. ‘To form a resilient identity, experience intimacy with Jesus.’
Generation Z is going through an identity crisis, and we’re looking for answers. Culture tells us to look within, to find hope in expressive individualism. What we need instead is Jesus—but not the Jesus “brand experience” so many churches offer today. My generation needs “a transformational experience to find their identity in the person and work of Jesus” (50).2. ‘In a complex and anxious age, develop the muscles of cultural discernment.’
We live in the age of information, where many teens are discipled by the internet. It’s of utmost importance that we get Generation Z involved in “a robust learning community under the authority of the Bible in order to wisely navigate an accelerated, complex culture” (69).3. ‘When isolation and mistrust are the norms, forge meaningful, intergenerational relationships.’
Amid church scandals and an increasingly individualized culture, many teens view the church with skepticism. This is a critical time for churches to build relationships with my generation, to be vulnerable, to pay attention to emotions, to help young people identify faith champions, and to realize the crucial role of mentors.
As Kinnaman and Matlock explain, “Disparate life experiences lead generations to dismiss and devalue another. But the church must be the place we give no quarter to that destructive thinking. We need one another to get on with our mission” (184).4. ‘To ground and motivate an ambitious generation, train for vocational discipleship.’
Teaching our kids theology is important. But so is teaching them how that theology works out in their lives and futures. As Generation Z enters the workforce, Kinnaman and Matolock believe churches have a key responsibility in providing vocational discipleship, which they define as “knowing and living God’s calling, especially in the arena of work, and right-sizing our ambitions to God’s purposes” (143).5. ‘Curb entitlement and self-centered tendencies by engaging in countercultural mission.’
From toddler to teen, the world preaches self-worship to our kids—not that their naturally sinful hearts need much encouragement. But we need to encourage our kids to pursue selflessness instead, as they rebel against society’s norms and find joy in Jesus’s mission, which is exactly what the resilient disciples of Generation Z are doing.Hope for the World
In an age when many parents are fretting and fearful about what not to do, this book is a welcome resource that gives parents optimism and inspiration. In the course of writing this book, both Kinnaman and Matlock dropped off their oldest daughters at college, walking away with all the fears, insecurities, and worries of a parent. This only makes their research and words more personal and compelling.
I’d gladly recommend this book to parents. Be prepared to be challenged by the reality that discipleship is hard work. It’ll take time to communicate the gospel to your kids, engage their difficult questions, wrestle with their doubts, listen to their fears, and labor to understand their world.
As we all know, there is much cause for fear among my generation. But as Kinnaman and Matlock remind us, there is also much cause for hope. Even in a post-Christian world, there are resilient disciples. Jesus will hold these disciples in my generation fast, and we’ll follow wherever he leads. We’ll serve and love and lead his church. We’ll pass on our faith to the next generation.
As we rightly grieve peers who abandon the faith, may we not forget to rejoice in our faith, just as the apostle Paul did (2 Tim. 1:5–7; Col. 2:5).
One of the fascinating things about studying angelology is the stories people tell about angelic encounters.
A few years ago, I received a call from a man claiming Michael the Archangel visited him at home. The man had been plagued with demonic attacks, which subsided to some extent after his encounter with Michael. He even claimed to have video evidence of the angel. Another woman told me she encountered an angel in a shop window of a downtown department store. He didn’t say anything, she said, but the visit reminded her that God loved her.
The Christian shelves of major bookstores abound with similar tales—there’s even a series of Christian-living books about angels that have appeared in the form of dogs! Some Christian writers attempt to make spiritual powers and territorial spirits the major theme of the whole Bible. Somehow it makes the whole enterprise seem more vivid, cinematic, and exciting.
People take deep comfort from the idea that angels guard their steps and protect them from harm, or that their angel wards off the advances of the Devil. But is it wise to put our hope in such protection? And does each of us have a guardian angel?
Even raising that question runs the risk of revealing oneself as a kind of killjoy. Views on angels and demons are so frequently informed by cultural artifacts, works of fiction, and personal stories. But is there any solid biblical evidence for personal angelic protectors?Not a New Question
This question has been asked for a long time in Christian history. The idea that each believer has an angel to guard them, and a demon to tempt them, arose in early extrabiblical writings. For example, the Shepherd of Hermas teaches that each person has two angels, one good and one evil, and gives instruction on how to tell the difference. The Epistle to Barnabas describes God’s angels as protectors of the way of light, and Satan’s angels as guardians of the way of darkness. Probably the most historically significant early writer on this issue, Origen, writes in his First Principles that “every human soul is put in subjection to some angel.”
Similar views were espoused by Basil of Caesarea and Gregory the Great and the medieval theologians and the reformers (though less so). One explanation for the pervasive belief in guardian angels is that many thoughtful Christians have espoused such a belief for a long time.
These claims in early Christian writings aren’t usually based on exegesis. The most developed versions of angelic reflections come from an attempt to account for the whole of reality in Neoplatonic terms. This influence is often overlooked, but can be seen in more well-known writers like Jerome and Augustine.Daniel and Matthew
The exegetical argument for guardian angels boils down ultimately to a single verse:
See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven. (Matt. 18:10)
Because “little ones” refers to believers, as opposed to children, some take this verse to indicate that each believer has an angel in heaven assigned to them. Even if that interpretation is correct, though, the text tells us nothing about what these angels do. It certainly doesn’t confirm the speculation that they follow us around to protect us. Besides, how can they be by our side if they are viewing God’s face in heaven? (Luther says it’s because they have long arms.)
Usually, it’s taken as obvious that these angels must function similarly to angels mentioned in other passages. Daniel is a favorite for such source work. For an example, an angel protects him in the lions’ den (Dan. 6:22); another protects Shadrach, Meshach, and Abednego in the fiery furnace (Dan. 3:28).
Most notable about these protections, however, is that they are uncommon.
Matthew 18 doesn’t provide any textual link to these other passages. The reason these connections are taken as obvious has nothing to do with the texts; it has to do with how familiar people are with hearing the doctrine of guardian angels. Yet we cannot allow familiarity to override care in our interpretation and doctrine. Certainly, we shouldn’t lay so much hope on an unlikely interpretation of a single verse.
We shouldn’t lay so much hope on an unlikely interpretation of a single verse.
If they aren’t guardian angels, then who are “their angels”? We aren’t given much detail. Many commentaries note Jewish belief in the notion of guardian angels, but these ideas are relatively late (later than the writing of Matthew, in most cases). Even in these supposedly related texts, though, there is no clear doctrine about the activity of these angels.
As readers, we ought to think carefully about what is clear rather than running to speculation. In that light, it seems better to understand the reference Jesus makes in terms of the overall purpose of his teaching: that disciples matter greatly to the Father. The angelic reference is meant to accomplish this rhetorical purpose.What About Hebrews?
Another important text to keep in mind is Hebrews 1:14, which notes that angels are “ministering spirits sent out to serve for the sake of those who are to inherit salvation.” Later speculations about how angels operate, and how they guard believers, find no basis in this verse. God’s care for his children is manifest in that the angels rejoice in salvation (Luke 15:10), carry the faithful departed to heaven (Luke 16:22), and desire to watch the gospel unfold (1 Pet. 1:12). Yet we cannot infer from these events that all believers have an angel nearby to guard them, or that each has their own personal angel.
Some Christians have taken great comfort in the idea that an angel is close by to guide or protect. The Bible doesn’t encourage us to look for such things, to seek out angels, or to attempt to commune with them. The idea that we may entertain them “unaware” (Heb. 13:2) militates against the showy, fantastic anecdotes we often hear in non-biblical accounts.What’s the Harm?
Still, we might think, such stories bring comfort and excitement. Even if some of the people telling the stories are mistaken, what’s the harm?
The harm comes from at least two sources.
First, the doctrine provides a poor strategy for Bible reading. It takes minor characters from the biblical storyline (angels) and makes them a central focus. That approach distorts authorial intent. For example, Jesus’s almost incidental comment in Matthew 18:10 is not the point of his teaching. To build a doctrine from it is to pull the text out of proportion and occlude the point of Matthew 18 as a whole—which is about how believers ought to treat one another.
Second, it makes angels a source of comfort and solace. One feels special that an angel has been assigned to them. One feels important and significant and, what’s more, safe and protected. But it is bad doctrine that makes creatures secure by creatures. We should not look to angels to preserve us, but to God. Anything less is superstitious at best and blasphemous at worst.
For to which of the angels did God ever say, “You are my Son; today I have become your Father”? . . . To which of the angels did God every say, “Sit at my right hand until I make your enemies a footstool for your feet”? (Heb. 1:5, 13).
It is bad doctrine that makes creatures secure by creatures.
Christ breaks the “power of him who holds the power of death—that is, the devil” (Heb. 2:14). Christ is the whole armor of God against the “spiritual forces of evil in the heavenly realms” (Eph. 6:12). In him we are secure from powers and angels and rulers (Rom. 8:38–39).
Over and over again, Scripture promises the very presence of God by the Spirit through faith. We ought to take comfort in the eternal God and his everlasting arms (Deut. 33:27), not the arms of angels.
In this conversation on the book of Ezra, Aaron Messner—senior pastor of Westmister Presbyterian Church in Atlanta, Georgia—helps teachers understand the unique time and place of the events described in this book. The action takes place near the end of Israel’s Old Testament history and features unique characters—Cyrus, king of Persia; Zerubbabel from the kingly line of David; Jeshua, a Levite; and Ezra, a direct descendant of Aaron the high priest. Messner also gives teachers tools for dealing with challenges in the book, including two chapters of lengthy genealogies and an account of repentance that results in Israelite men separating from their foreign wives.
Listen to this episode of Help Me Teach the Bible.
- Ezra and Nehemiah (Tyndale Commentaries) by Derek Kidner
- Exalting Jesus in Ezra and Nehemiah (Christ-Centered Exposition) by James M. Hamilton
- Ezra and Nehemiah: A 12-Week Study (Knowing the Bible) by Kathleen B. Nielson
- The Message of Ezra & Haggai (Bible Speaks Today) by Robert Fyall
- Sermon texts on Ezra-Nehemiah by Dale Ralph Davis
Picture this scene. At a church leaders’ meeting, a member of your board listens carefully to everything that’s kept you busy putting out fires during the preceding month (many of which were created by the board itself!). Then with genuine concern he says, “You need to delegate more, or you’re going to run yourself ragged trying to do everything.”
While you’re still processing this exhortation, you get a phone call on Monday morning after a church-wide workday on Saturday. The head of the grounds committee complains that you didn’t show up to help mow and cut back the weeds around the parking lot. “Pastor, when you pass off work to others, frankly, some of us are beginning to wonder if maybe you think you’re too good to do any of the dirty work around here. You seem to expect the rest of us to be servants. Are you sure you haven’t lost your spirit of servanthood?”
How do you handle the delicate balance between wise delegation and sensitive servanthood? Several factors complicate the situation. Not only are we forced to struggle with our own understanding of what’s appropriate and right before the Lord, but we also have to deal with other issues—such as personal guilt, expectations of fellow leaders, perceptions of the members, availability of volunteers to whom work can be delegated, competing events on our calendars, and a host of other variables we may not be able to control.Assess Your Heart
To gain any equilibrium in our thinking and action, the starting point has to be an honest assessment of our own hearts. Leaders in the body of Christ are first and foremost called to be servant leaders. Those who haven’t learned to be servants can expect only limited effectiveness in providing spiritual leadership to any group of believers.
Those who haven’t learned to be servants can expect only limited effectiveness in providing spiritual leadership to any group of believers.
Our attitudes about ministry tasks are shaped by our understanding of the role of a servant. The prevailing attitude of servant-minded leaders should reflect a willingness to do any task, to perform any function, and to engage in any duty with a cooperative and humble spirit. No job should fall beneath the dignity of those who see themselves as true servants. Status and personal dignity should have nothing to do with our willingness to perform any task, no matter how lowly and routine or how exalted and special. As servants, leaders must have willing hearts.Steward Your Gifts
With that said, you might think that delegation has been effectively ruled out as a legitimate option. Not so! Just because we’re willing to do anything doesn’t mean that we should do everything. Balancing our role as a servant and our responsibility to be a good steward of our ministry gifts requires a clear grasp of our priorities and a profound sense of what is important in moving toward accomplishing the purposes of our ministry.
Just because we’re willing to do anything doesn’t mean that we should do everything.
Although we must be willing to fold the bulletins on Thursday, for the nurture of the sheep we’re responsible for feeding on Sunday, would it not be better to have unfolded bulletins than an unprepared sermon? Even though we must be willing to change diapers in the nursery on a Sunday, your presence in the pulpit may be the best use of your ministry gifts at that time. Granted, we can mow the church lawn with the best of them, but if someone else could do that, should we not invest time in doing what that person may not be called or qualified to do?Focus on Attitude
At the heart of the matter of servant-minded ministry and delegated ministry is our attitude. When we face challenges from those who question our choices, rather than argue the point, perhaps a gentle answer would accomplish more than a lecture on godly priorities:
You know, you may be right. Maybe I should have been there on Saturday, but I struggle with what is best sometimes. Perhaps you could pray for me and the elders as we try to figure out how I can make good choices and wise decisions on things like that. By the way, you guys did a fantastic job.
Who knows? Maybe all he needs is to know that you think what he’s doing matters, and you can affirm him in other ways besides showing up.
There will always be detractors and critical people ready to second-guess every choice we make. We will never be able to settle the issue of what others think. We can’t make them embrace our priorities. What, then, is the primary concern in keeping balance in this area? Attitude.
Have this attitude in yourselves which was also in Christ Jesus, who, although he existed in the form of God, did not regard equality with God a thing to be grasped, but emptied himself, taking the form of a bondservant, and being made in the likeness of men. (Phil. 2:5–7)
With a conscious effort to monitor the attitude of our hearts, we can move toward a proper balance between servant-mindedness and wise delegation. The greater our sphere of influence in ministry and the weightier our responsibilities for ministry oversight, the more difficult the task of maintaining our balance as a servant leader. Don’t listen to those who would sway your thinking into biblical imbalance; train your ear to hear the voice of the Spirit. If you’re following Christ, both in the direction you choose and in the attitude you demonstrate, you will keep in step with the Spirit and keep your life and ministry in balance.
A couple years ago, my social-media feed became awash in wave after wave of stories of women suffering heinous sexual exploitation.
African refugee women were fleeing their country to break free of sexual violence in their own homes, only to be raped by immigration workers or sold into slavery.
And in private, friends shared horrifying stories of young children committing sexual abuse against one another after being exposed to pornography.
Sadly, we could point to just as many examples today.
As a mother, the battle to keep fears for my daughters subsumed under trust in God’s sovereignty rages on, with no sign of waning. Moms without a foundation of faith have an even harder time knowing how to best guide their children toward adulthood amid such a sexually dysfunctional culture.Culture: Both Villain and Savior?
A single mom named Jody Allard, herself a survivor of sexual assault, wrote an article lamenting her inability to persuade her teenage sons of the realities of sexual violence and their responsibility to work against it. She pronounced their resistance to her arguments as evidence that patriarchal culture had seeped into them, despite her efforts to keep it at bay.
Allard believes her sons’ thinking is externally driven by culture, with the solution also externally imposed through education. She’s disheartened that her efforts are failing, and she’s resigning herself to the fallout. Consequently, even her own sons, while loved, feel fundamentally unsafe to her.
The reactions to Allard’s piece were familiar, predictable even. She drew swift censure, particularly from conservative circles. But I understood her angst. I’ve walked with many women through the aftermath of sexual assault and abuse. I’m a Silicon Valley veteran with my own collection of sexual harassment stories. It’s hard to shake memories like the ones held by Allard, myself, and other women. When the penalty for the sins against us remains unpaid and justice has not been served, the drive to protect others from either perpetrating or suffering the same kind of harm is overwhelming.
But while Allard and I have similar experiences, we diagnose their root causes differently, with different prognoses for the future.
Allard sees humanity—especially humanity influenced by patriarchal culture—as “unsafe.” But the Christian worldview disagrees. The problem with Allard’s diagnosis is not that it’s too dark, but that it’s not dark enough. We are, all of us, far worse than merely “unsafe.” We’re capable of sheer evil. But just as Christians believe the problem is far greater, we believe just as strongly that there is an answer—one with power to not just make us safe, but to make us truly good.Century-Spanning Problem
Few characters in the Old Testament exemplify this hope better than Boaz. He grew up in a culture that makes the darkness of our time seem light.
Judges 19 captures the totality of this spiritual darkness in Boaz’s hometown. A Levite and his Bethlehemite concubine are traveling and decide to rest for the night. They sit in the main square, hoping to be offered a place to stay, but no offer comes. At last a man stops, and he offers him a place for the night, with an ominous warning about not staying in the open square. We soon learn why.
In a plot twist worthy of the infamous fantasy drama on HBO, a lust-fueled mob surrounds the house, demanding the Levite be delivered over so they can sexually violate him. When the mob refuses to disperse, the Levite throws his concubine outside. They raped her and abused her all night until morning. At daybreak they let her go (Judg. 19:25).
As the sun rises, she collapses at the front door. Her husband cuts her dead body into pieces and sends them throughout the entire country of Israel, one piece to each tribe to confront them with their depravity.Countercultural Man
Given the poisonous atmosphere in which Boaz was raised, we’d expect him to grow into a culture-mimicking man. But when we’re introduced to him, we meet someone altogether different.
Boaz is a wealthy landowner. When Ruth arrives, they’re in the process of harvesting—and fields of tall, uncut wheat are the perfect environment for women to be assaulted unobserved by male harvesters. Women with husbands or fathers to watch over them are guaranteed some measure of protection; widowed or foreign women are not.
When Boaz learns a woman who’s both a widow and also a foreigner has found her way into his fields, he provides for her physical needs in both word and deed. He offers her water and invites her to eat with him and his servants. Boaz goes above and beyond God’s laws that permit the poor to glean from his fields; he ensures Ruth will bring home grain to feed her and Naomi for weeks, not just days.
It’s not hard to imagine the scene as Ruth collapses at Boaz’s feet in gratitude and wonder at his kindness. And his answer moves me to tears each time I read it:
May the LORD bless you, my daughter. You have shown more kindness now than before because you have not pursued younger men, whether rich or poor. Now don’t be afraid, my daughter. I will do for you whatever you say, since all the people in my town know that you are a woman of noble character. (Ruth 3:10–11, CSB)
Boaz’s blessing over Ruth for her sacrifice and faith is profound. From his words, it’s obvious he remembers God’s laws to protect sojourners, a desire notably countercultural on its merits. But there’s likely a specific reason Ruth’s story moves him so deeply.
Ruth isn’t the first woman Boaz has known who has left her native land to seek refuge in Israel’s God and in Israel’s people.Legacy of Protection and Faith
Several decades before Boaz and Ruth meet, Joshua sent two Israelite spies across the border of Canaan, to get a lay of the land as they prepared to invade it. The spies find lodging with a Canaanite woman named Rahab, who sold herself as a prostitute to support her family but who’s come to faith in the God of Israel.
She appeals to them, in the name of the Lord, to save her family. The men vow that if she protects them, they will rescue her and her family. When the time comes, the two spies make good on their vow. After that day, Rahab remains in the land of Israel, eventually marrying a nobleman and giving birth to a son.
That son is Boaz.
It’s possible, maybe even likely, that Rahab tells him about the concubine’s horrific death and dismemberment (Judg. 19:30). If so, surely she tells her son the story in the context of her own—what it felt like to be a woman so mistreated by men, how she came to faith in the true God of Israel, and how God’s people became a refuge, then a family—the family into which he’d been born.
Boaz’s words to Ruth show that he remembers his mother’s story. But his education doesn’t finally determine his actions. Boaz also trusts and follows Rahab’s God—the One is was her refuge, and the One who calls his people to emulate him.
In asking God to reward Ruth, Boaz embodies the reward God had given his own mother—one that wouldn’t terminate with him, nor with Ruth, but would continue through both of them to their grandson David and their greatest descendant, Jesus.Replicating Boaz
God’s purposes for his people weren’t thwarted by the culture in which Boaz lived. The opposite was true—God’s purposes for Boaz and his descendants were accomplished in the middle of that culture, through people who stood against the culture by standing on the solid rock of the law and Word of God.
This is faithfulness we’re right to expect from God today. And integral to that plan are men who know God as a God of protection and refuge, and who give themselves to being a refuge and protector of women.
Ultimately, such men model Jesus, who gave himself up bodily to the point of death, to establish a kingdom and offer eternal life. Such men model our Savior, instead of our culture.
In that article, Allard lamented there aren’t men safe enough for her sons to emulate or for her to trust. I pray someone introduces her to the story of Boaz, and most of all to the story of his descendant Jesus—the man who isn’t just safe, but who is the ultimate embodiment of refuge and salvation.
In today’s world there is more information than ever before. The numbers are mind-boggling. By 2020, there will be 40 times more bytes of data on the internet than there are stars in the observable universe. Some estimates suggest that by 2025, 463 exabytes of data will be created each day online. What’s an exabyte? Well, consider this: five exabytes is equivalent to all words ever spoken by humans since the dawn of time. In 2025, that amount of data will be created every 15 minutes.
We have all of this at our fingertips: entire encyclopedias, libraries, and universes of information on the phones in our pockets. But this surplus of knowledge and easy access to information is not making us wiser. If anything, it’s making us more uncertain, anxious, overwhelmed. Depression and loneliness are on the rise across the world. Our mental and spiritual health suffers in this age of information gluttony; there is simply too much. Too many voices shouting at us. We don’t know what, if anything, to trust.
Google and other search engines give quick answers to any question, but the problem is they also turn up too many answers; answers that are confusing to sift through; answers that contradict one another. Just try searching for something like “should I vaccinate my baby?” or even something simple like “best restaurant in Los Angeles.” You’ll get an abundance of opinions but little in the way of clarity or consensus. Whose take is the best? Whose opinion is most valid? Which source is the most reliable? Do we really trust Google’s ranking algorithms (e.g., the search results that show up near the top) to answer those questions? If not, how do we find truth in this world of information excess?
Our mental and spiritual health suffers in this age of information gluttony; there is simply too much. Too many voices shouting at us. We don’t know what, if anything, to trust.Searching Important Questions
The problem of information gluttony is one thing when it comes to searches for “best restaurants” and celebrity gossip. It’s a more serious problem when it comes to spiritual questions of infinite consequence. Because what people find when they search theological questions is, sadly, often not theologically sound.
According to 2019 Google data, “What is the Bible?” is googled more than 1.8 million times per month, “Who is Jesus” is googled 1.5 million times per month, while questions like “What is the gospel?” and “What is salvation?” and “What is sin?” all receive more than 300,000 search queries a month.
It’s great that people are searching for these things. But what they click on after Google delivers results can mean the difference between spiritual enlightenment and deception, sending a searcher on a path toward heresy or life-changing gospel truth.
That’s what hangs in the balance on the internet today. That’s why Google is the greatest spiritual battleground of our time. The voices that rise to the top on Google, who occupy the coveted spots near the top of search results to questions like “Who is Jesus?” and “What is salvation?” are in positions of incredible influence over the souls of the searching.
Those who occupy the coveted spots near the top of search results to questions like ‘Who is Jesus?’ and ‘What is salvation?’ are in positions of incredible influence over the souls of the searching.Need for Theologically Sound Search Results
At The Gospel Coalition, we have been adamant from the beginning that no theological website or app can or should replace the local church. Still, we recognize that—whether we like it or not—21st-century people are being spiritually shaped by what they find online. It’s not a stretch to say that many hearts and minds are being shaped less by what they encounter for an hour on Sunday than by the podcasts, videos, articles, and books they discover online 24/7. This is why it’s so vital that organizations produce and curate biblically robust, theologically sound content online.
In an insightful recent article on how technology is changing the religious landscape, Skye Jethani points out that “most Christians aren’t getting their Bible teaching primarily through Sunday sermons anymore.” Rather, they are going online. “Anyone with a smartphone may access thousands of sermons from anywhere, anytime. The problem is no longer access to Bible teaching, it’s curating and navigating the right Bible teaching.”
Jethani argues that Christian leaders should allocate more time and energy to curating “the best online biblical resources and content” rather than putting all their eggs in the Sunday-morning sermon basket. “Hearing a doctrinally sound sermon twice per month,” after all, “is no match for marinating in heresy for hours every day,” Jethani argues.
Certainly what happens on Sunday morning is still of chief importance and will never become obsolete. There are some things the local church offers that the internet should and could never replicate. But even as we promote the essential ministry of the local church, TGC is also committed to producing gospel-centered content online: content that comes from a trustworthy source, rises to the top in the all-important search rankings, and floods the internet with gospel truth.
Even as we promote the essential ministry of the local church, TGC is also committed to producing gospel-centered content online.Hope for the Searching
Every day, across the world, thousands of people type important spiritual questions into search bars. They are looking for answers. Hope. Truth they can trust.
What they are finding is not always helpful.
As one of the top 20 Christian websites in the world (according to Alexa rankings), TGC.org is well-positioned to become one of the most trusted voices for spiritual questions online. But currently sites like JW.org (Jehovah’s Witnesses), LDS.org (Mormons), CBN.com (Pat Robertson), and Catholic.net rank above TGC in the “Christian” category. This means people searching for information on Jesus and the gospel might find these errant sources before they would find TGC or another theologically sound website.
We want this to change. Because the truth matters. Clarity on the gospel of God, and how it touches all areas of life, is of utmost importance.
Would you consider making a gift to help TGC refine and expand our efforts to produce high-quality, cutting-edge, accessible media that will rank highly on Google search results? People are searching for resources on important spiritual questions, and we want to make sure they find biblical answers. Through what we provide for free online, we want to offer hope for the searching. But we need your help.
Help us gain ground for the true gospel in the contested battleground of online answers—for God’s glory and the souls of all who search.
Most American teens say they rarely or never discuss religion with their friends, according to a new survey by Pew Research. More than six in 10 (64 percent) say they rarely or never have such conversations, while only one in 20 teens (5 percent) say they often engage in such discussions.
Girls are more likely than boys to talk to their friends about religion (41 percent vs. 31 percent), and evangelicals are much more likely than mainline Protestant or Catholic teens to engage in this type of religious behavior. Yet even for evangelical teens, discussions of religion—much less directly sharing the gospel—is exceedingly rare.
Like adult believers, many teenage Christians don’t share the gospel because they don’t know what it is. Since knowing this good news is foundational to salvation it’s somewhat surprising how many Christians cannot clearly explain the basics of the gospel. As Don Whitney says, “Despite the fact that by their own admission [Christians] have read or heard countless presentations of the gospel and claim to have experienced new life in Christ through its power, they are unable to convey even the ABCs of the message of salvation.”
Showing a teen how simple it is to share the gospel can help them overcome hesitancy. Here are five steps they should know.Step #1: Know the Gospel
So what exactly is the gospel? Simon Gathercole identifies three aspects of the gospel found in the New Testament.
1. Who Jesus is, especially his identity as royal Messiah and Son of God.
2. Jesus’s work of atonement and justification accomplished in the cross and resurrection.
3. Jesus’s work of new creation and of rescue from the power of sin.
According to the apostle Paul, the gospel is an affirmation of who Jesus is (Rom. 1:3-4) and of what he has done (1 Cor. 15). A Christian teen should be able to articulate the gospel in a way that includes all three of these elements. Here’s an example: “At its briefest, the gospel is the good news about Jesus Christ: that he is the Son of God and became man for us, that he died in order to restore us to our relationship with God, and that he was raised from the dead and established as Lord over all things.”Step #2: Start a Conversation
Many Christians never share the gospel because they think they don’t know the proper methods and techniques of evangelism. They assume they need to have memorized a five-point method or be able to draw illustrations on a napkin to explain the concepts. But all you really need is the ability to carry on a conversation.
For many people, starting a conversation about the gospel is also the most difficult step. A simple method of starting such conversations is to express interests in a person’s opinions and then ask them a question. For example, you could start by saying, “I’ve been intending to ask you . . .” and then follow with a religious-based inquiry such as “Do you think much about spiritual matters?” “Do you consider yourself religious?” “What do you think about God?” and so on.
Show them you are interested in their views and demonstrate that you’re not merely waiting to explain to them what you believe.Step #3: Share the Gospel
At some point in the conversation the teen will need to transition to explaining the gospel. One way to do that is to simply say,
As you know, I’m a Christian. My own faith is based on the belief that God loved the world so much that, as the Bible says, he gave his one and only Son, that whoever believes in him will have eternal life. I believe that all humans have failed to perfectly obey God—what we call sin—and that God sent his son Jesus, who became man, died in order to restore us to our relationship with God, and then was raised from the dead. Now, because of my faith in Jesus I will live with him forever in the new creation.Step #4: Respond to Their Response
After sharing the gospel, the teen is likely to be met by three types of response.
The first reaction is rejection or complete disinterest—the person doesn’t want to accept Jesus or continue talking to you about the gospel. Teach teens not to be discouraged, for they have done their duty. “We don’t fail in our evangelism if we faithfully tell the gospel to someone who is not converted,” Mark Dever says, “we fail only if we don’t faithfully tell the gospel at all.”
The second reaction is continued interest. The person may not be ready to respond to this good news, but they are willing to keep talking about it. Teach teens to ask the hearer if they’d be willing to talk about the topic in the future and if they can answer any questions their friend might have about Jesus. Then they should do the preparation necessary to prepare for the next encounter.
The third reaction is that after hearing the gospel the hearer may ask the most important question in the world: “What must I do to be saved?” (Acts 16:30). The reason we proclaim the gospel is to lead an unbeliever to ask that very question, so we should be prepared with a simple answer: “Repent and believe in the good news” (Mark 1:15). That is the heart of what the sinner needs to know to be saved. Shane Raynor recommends keeping the message to the essentials:
Repent, believe, confess. Keep it simple. There’s no need to get bogged down in atonement theory or in trying to explain in detail how everything works. Stick with the basics. The deep theological discussions can come later.
Repent of your sins, and believe and confess that Jesus is Lord and that God has raised him from the dead (Rom. 10:10). That response will change a life.Step #5: Trust God to Do the Rest
Most importantly, we should remind teens that the power is in the gospel, not in our presentation. We should ensure that we are getting the gospel right—we don’t want to mangle the good news—but the power to save comes from the Holy Spirit, not from our efforts at evangelism. That can help take the pressure off.
Our job is to proclaim the good news. God will take care of the rest.
If you had surveyed the technological world of 1994—a time of chirping pagers, beeping fax machines, and “Be kind, please rewind” that videotape from Blockbuster—would you have perceived an imminent threat to the practice of reading and the very concept of culture?
Sven Birkerts did.
That year Birkerts wrote, “Chip and screen have at one and the same time inundated us with information . . . and modified our habits. They have put single-track concentration, the discipline of reading, under great pressure. . . . Who has the time or will to read books the way people used to?”
That dire assessment appeared in Birkerts’s passionate and prescient book The Gutenberg Elegies: The Fate of Reading in an Electronic Age. His was a lonely voice at the time, but 25 years later, the book’s message seems remarkably in step with that of contemporary scholars looking at the effects of digital communications on reading habits.
That prescience is a tribute to Birkerts’s understanding of and love for reading, and makes Elegies well worth pondering even now.
Birkerts—an essayist, critic, editor, writing instructor, and author of numerous books—pursues two ends in The Gutenberg Elegies: to warn that Western culture’s willing adoption of electronic media poses a massive threat to “deep reading” and its positive effects, and to celebrate the priceless worth of such reading. Notwithstanding the book’s ominous subtitle, the warning mostly comes after the celebration. Still, respecting the book’s prophetic reputation, let’s first consider the negative.Fate of Reading
Birkerts is not about condemning new technologies simply for their novelty. In fact, in an afterword to the 2006 edition, he admits with regard to email, “Here I am, more than a decade later, chagrined but also, yes, moderately immersed. I have acclimated to a degree, and there are even aspects of the whole process I enjoy.” His concern, rather, stems from his perception of a trend holding dire portents for reading itself—and therefore for culture. “I believe that . . . the societal shift from print-based to electronic communications is as consequential for culture as was the shift instigated by Gutenberg’s invention of movable type,” he writes.
What can feel like ‘staying on top of things’ is really nothing but distraction from the best of things.
What is the gist of this epochal shift? In short, Birkerts warns (as have others) that the sheer deluge of our electronic communication is sweeping us away from focus and reflection toward skimming and summarizing—from depth to breadth—as we strive in vain to keep up with the flow of information. “I see a deep transformation in the nature of reading, a shift from focused, sequential, text-centered engagement to . . . the restless, grazing behavior of clicking and scrolling.”
This shift, in turn, is robbing us of “a sense of the deep and natural connectedness of things.” And that sense of connectedness, Birkerts argues persuasively, is the source of wisdom, which he defines as “a seeing through facts, a penetration to the underlying laws and patterns.” He writes:
We know countless more “bits” of information, both important and trivial, than our ancestors. . . . [But] inundated by perspectives, by lateral vistas of information that stretch endlessly in every direction, we no longer accept the possibility of assembling a complete picture. Instead of carrying on the ancient project of philosophy—attempting to discover the “truth” of things—we direct our energies to managing information.
Birkerts puts his point succinctly near the end of the book: “My core fear is that we are, as a culture, as a species . . . giving up on wisdom, the struggle for which has for millennia been central to the very idea of culture.”
As a people who have been specially charged to “Get wisdom; get insight” (Prov. 4:5), Christians should hear this warning with deep concern. We need to consider that our finite minds may be fundamentally incapable of managing myriad “bits,” and that our time might be better spent seeking the one in whom “all things hold together” (Col. 1:17)—the very source of the “connectedness of things.”Historical Perspective
The stakes, then, are astronomically high. But how can we judge whether this would-be prophet speaks truth or vain babblings? Should we listen or laugh? Can we trust the seer’s eye? In The Gutenberg Elegies, I found two reasons to give credence to Birkerts’s perspective.
First, Birkerts bases his predictions about the effects of electronic media on trends that gathered momentum long before the first digital communications. In other words, he sees the advent of electronic media on a continuum.
Birkerts cites “The First Steps Toward a History of Reading,” a 1986 essay in which Robert Darnton argues that prior to 1750, people read intensively, returning again and again to the few texts they could lay their hands on. But as printed materials proliferated, particularly newspapers and periodicals, people began to read more extensively, that is, more broadly. This “centrifugal tendency,” Birkerts notes, “has escalated right into our present,” driven partly by the growth of higher education but also by “the astronomical increase in the quantity of available print.”
Translating Darnton’s intensive and extensive into his own terms, Birkerts argues that the “trajectory” of reading has witnessed the “gradual displacement of the vertical by the horizontal—the sacrifice of depth to lateral range.” The cause is no mystery: “In our culture, access is not a problem, but proliferation is.”
Access may not be the undiluted blessing we can easily perceive it to be. Rather, we might gain wisdom more readily not simply by owning fewer books, but by focusing on fewer, and knowing those few better.
If nothing else, we have to acknowledge that Birkerts perceived that electronic media would bring hyperproliferation. No longer would a newspaper reader be limited to his local paper and a few others at the newsstand—thousands would become accessible. No longer would a fiction reader have to choose her next read from the extensive but finite collections at her local library or neighborhood bookstore—nearly any title would be easy to order, in print or electronic form.
Seeing these shifts as through a glass darkly, Birkerts can perhaps be forgiven for resorting to something akin to apocalyptic language, describing the advent of electronic media as “a paradigm shift, a plummet down the rabbit hole” and an “epoch-making transition.” Still, I find his perspective persuasive since it’s informed by historical reflection.
Likewise, a bit of Christian historical perspective can be helpful at this point. It’s convicting to consider the depth of the wisdom of our ancestors in the faith despite the lack of breadth in their libraries. To cite just two examples, John Calvin’s collection “has been estimated at 300 to 350 volumes,” according to church historian Scott Manestch. And Jonathan Edwards, who lived and ministered about two centuries after Calvin, reportedly had somewhere around 800 books. Of course, both men likely borrowed many other volumes from various sources, but it’s hard not to conclude that they made better use of their small libraries than we do with our nearly unlimited access to information.
Access, then, may not be the undiluted blessing we can easily perceive it to be. Rather, we might gain wisdom more readily not simply by owning fewer books, but by focusing on fewer, and knowing those few better.Why Reading Matters
I agree with Birkerts for a second, perhaps more powerful reason. This reason brings us back to his celebration of reading, which fills roughly the first half of The Gutenberg Elegies.
Birkerts rattles off a laundry list of the traditional benefits of reading—“[It] broadens, quickens verbal skills, fosters attentiveness and imagination, and develops the sense of contextual relativism that makes us more empathetic, more inquisitive beings”—then just as quickly asserts that reading matters for even deeper reasons. Here his language takes a mystical turn:
There is a metaphysics of reading that has to do with a good deal more than any simple broadening of the mind. Rather, it involves a change of state and inner orientation, and if we contemplate the reading process in this light we can hardly get away from introducing the word soul (or something very like it) into the conversation.
Birkerts later confesses that his use of the word soul is “secular.” He explains, “I mean it to stand for inwardness, for that awareness we carry of ourselves as mysterious creatures at large in the universe. The soul is that part of us that smelts meaning and tries to derive a sense of purpose from experience.”
It never ceases to fascinate and delight me that God gave us his thoughts in a book, a medium that requires us to read.
Reading, then, has a unique power to shape us, especially our perspective on the world: “When we read we not only transplant ourselves to the place of the text, but we modify our natural angle of regard upon all things; we reposition the self in order to see differently.” This happens because reading connects us to others on a deeply personal level:
We might reach a more inclusive understanding of reading (and writing) if we think in terms of a continuum. At one end, the writer—the flesh-and-blood individual; at the other, the flesh-and-blood reader. In the center, the words, the turning pages, the decoding intelligence. Writing is the monumentally complex operation whereby experience, insight, and imagination are distilled into language; reading is the equally complex operation that disperses these distilled elements into another person’s life. The act only begins with the active deciphering of the symbols.
So the connection provided by reading is, in Birkerts’s conception, a way to unlock who we are and are becoming: “I read books to read myself. . . . With each book completed I feel that I have augmented myself, gained in some understanding or wisdom, however slight. . . . The writers we read furnish us with expectations—they teach us how we like to see and feel and hear and think about things.” Thus, reading offers “a chance to subject the anarchic subjectivity to another’s disciplined imagination, a chance to be taken in unsuspected directions under the guidance of some singular sensibility.”
In these meditations, Birkerts seems to be tracking with C. S. Lewis, who wrote in the epilogue of his 1961 book An Experiment in Criticism, “Literature . . . admits us to experiences other than our own. . . . Those of us who have been true readers all our life seldom fully realize the enormous extension of our being which we owe to authors.”
Surely Birkerts’s point is most apt for Christians. If his conception of reading as a connection to the minds of others by which we learn and grow is true (and it certainly seems obvious), what treasures await us as we read the book penned by the Author himself? If we stand to benefit and improve as human beings by reading the thoughts of other people, how much greater must be the good that can come to us as we read the thoughts of God? How helpful to be subjected to his “disciplined imagination,” to receive the guidance of his “singular sensibility”?Value for Believers
I appreciated Birkerts’s book both for his motivation in writing it and also for the relevance of his central point to the Christian life.
First, Birkerts writes because he loves reading. Clearly, he treasures good books and the experience of absorbing them. Observing his passion as he reflects on how reading affects him is a joy in itself. But more than that, it’s instructive to note how his passion stands behind his protectiveness. It’s precisely because he loves reading so much that he writes so fiercely about the threat he perceives from electronic communication. Thus, Elegies reminds me to find and defend the things that matter most, a good lesson for me as a follower of Christ and recipient of the pearl of great price, which I too often take for granted.
Secondarily, however, Birkerts exposes the subtle dangers of information proliferation, helping me see that what can feel like “staying on top of things” is really nothing but distraction from the best of things. Thus, he challenges me to focus on what is most good, true, and beautiful—to spend my limited reading time on, first, the Word of God; and second, time-tested books that help me understand the Word and its Author. John Wesley’s passionate prayer “Let me be a man of one book” resonates more deeply with me after reading Birkerts.
It never ceases to fascinate and delight me that God gave us his thoughts in a book, a medium that requires us to read. Of course, it’s not an easy book, one that readily translates into snippets and “bits”; rather, it asks and rewards deep reading. To put it in Birkert’s terms, it demands that we strive after a “centripetal tendency”—choosing depth over breadth, intensive reading rather than extensive reading—that we might be wise rather than merely informed.
During my husband’s second year of pastoral ministry I had serious doubts about making it as a pastor’s wife. After an unrelenting season of trial, I was broken, bruised, and bloodied by church hurts, ministry-staff conflict, my own sinful responses, and fallout we couldn’t seem to redeem. No one had prepared me to face such an intense season of ministry discouragement, and it nearly did me in.
In the midst of my discouragement, while attending a national conference for pastors’ wives, I bumped into a woman I recognized in the hotel elevator. Her seasoned husband pastored a respected, larger church, so I assumed she’d have wisdom to offer me in my trial. Desperately, and probably awkwardly, I reached out to her for a word of comfort or camaraderie:
“Is being a pastor’s wife always so hard?”
Unsympathetically, she responded, “I love being a pastor’s wife. I’ve never really found it to be that difficult.” Shocked and embarrassed, I nodded silently. Okay, then. I guess it’s just me.
But over the years I’ve realized it’s not just me. In fact, I sometimes think she might be the exception. Most ministry wives experience plenty of bumps and bruises along the way. If you’ve been in the role of pastor’s wife for a month, a year, 10 years, or 50, it’s likely that at one point or another you will face discouragement. When you do, will you be prepared?
Whether you’ve been wounded, sinned against, or beat up by the broken world, there are no quick fixes for discouragement. Healing takes time. You need the Lord’s help to navigate the personal nature of your discouragement and the best course forward. As a weary pastor’s wife, you need more than a stiff upper lip or dismissive words to recover. You need truth, grace, and salve for your wounds.You’re Not Imagining It
Start by acknowledging your challenging reality. At some point in your pastor-husband’s ministry tenure, you will almost certainly feel the ache of uncharitable assumptions, harsh judgment, or lack of compassion. You may receive wounding words or apathetic actions. Your husband’s ministry dreams may crumble, his character may be jabbed and poked at, or his methods may be called into question. In the process of attempting to minister faithfully, friends might forsake or abandon you.
These hard circumstances will affect you, your husband, and even your children. Ministry life holds the potential to be unbelievably painful and discouraging in ways your congregation has never considered.
Even if God has placed you inside a wonderful church you love, being a pastor’s wife is hard. Trust that the God of peace will use your experiences to sanctify you completely (1 Thess. 5:23) and strengthen you according to the gospel (Rom. 16:25) for future seasons of ministry.Ask for Help
If you’re reading this article, you’re either discouraged now, or you’re wisely preparing for the future. When you wonder if God hears your prayers, how long it will be before he answers, or if he cares about your cries for help, recognize these symptoms as discouragement.
Pay attention to the warnings, and don’t dismiss your personal indicators. Confess your burdens and cast them on God, who cares for you. Humbly admit your need for help. Look to God as your first source of provision. Talk to trusted friends, family members, or a biblical counselor about your weariness.
Timothy reminds believers in 2 Timothy 2:12, “If we endure, we will also reign with him.” Invite your husband and people who love you into your discouragement for the sake of your endurance. God will use the encouragement of his Word and his Spirit, administered through his people, to help you learn to stand again.You’re Not Alone
You’re not as isolated in your discouragement as you might believe. Christ is with you, and he sympathizes with you in your weakness. God your Father faithfully hears and answers your cries and is a very present help in times of trouble. He is your mighty counselor and the best listener you’ll find. God ministers encouragement to you, by his Spirit, in ways more helpful than you know. As you share in the fellowship of suffering with Christ, God will uphold you with his right hand and comfort you with immeasurable compassion.
And you won’t suffer forever. Throughout Scripture, God’s people call out to him for rescue, and he answers. They cry; he saves. They plead for help; he delivers. While discouragement may last for the night, God hears and will answer your prayers for relief. In his time, joy will come with the morning. Whether here on earth or when united with him in glory, find comfort in the knowledge that your suffering will not last.Find One Another
Pastors’ wives need encouragement. Fifteen years into serving as a pastor’s wife, I realize the importance of friendship with other ministry wives. Spending time with pastors’ wives who can relate to and bear one another’s ministerial burdens can be an extraordinary gift. Pray for God to provide and help you identify Jesus-loving, theologically like-minded, seasoned ministry wives with whom you can intentionally develop lasting relationships.
For the sake of your ongoing perseverance in the faith and in your ministry life, commit to gather regularly with these friendly faces who will relate to your sorrows, nod their heads in understanding, furrow their eyebrows in sympathy, and chuckle along in knowing recognition, during both encouraging and discouraging seasons of ministry life. You won’t regret it.
If you’re a pastor’s wife, expect to face seasons of discouragement by preparing strategies and means of encouragement beforehand. If you’re already being pounded by a season of discouragement, it’s not too late to find encouragement today. Look to God for comfort, and you’ll find his help and support in surprising places. Being a pastor’s wife is a difficult job, but with encouragement God will grant you endurance, renew your joy, and grow you in Christlikeness throughout your calling.
And if you need a hug, meet me by the elevator.
The workplace can be an overwhelming experience for the Christian. We want to do our jobs well, but we also want to attend to the personal and spiritual needs of our peers. We want to respect the work we’re doing, but not allow it to become an idol. How exactly do we embody a Christian life in the workplace, demonstrating God’s love for our neighbors—or, in this case, our coworkers—and at the same time respecting the work he’s called us to do?
While not exhaustive, here are four practical steps that can help.1. Arrive on time, but be willing to leave early.
Growing up, many of us are taught that punctuality is an important part of being a mature adult. And that’s not wrong. As a Christian in the workplace, showing up for work on time demonstrates you respect your position and the time your employer is paying you to be there.
In some cases, you might be the only person who shows up on time. It will be noticed (and perhaps sometimes even lovingly mocked). But in the end, you’re establishing yourself as someone who views work as something to be respected and honored (Col. 3:23–24).
Showing up for work on time demonstrates you respect your position and the time your employer is paying you to be there.
On the flip side, employees in today’s workplace are often burdened by workaholism—lived out in the employee who aims to be the last one to turn off the lights, well past closing time. Don’t be that person.
Always be willing to leave on time, or early when appropriate. This demonstrates you are making the best use of your time in the office—not wasting it watching YouTube videos or chatting up your neighbors.
Your willingness to quit working at an appropriate time also demonstrates that work is not your master, that your priorities are not to climb the professional ladder at any cost, and that the relationships you’re building in your personal life matter.2. Feast with those who feast.
Life can be filled with many pains and sorrows. But it is also filled with joyful celebrations—birthdays, anniversaries, promotions, and engagements. Just like with friends from home or church, celebrating with friends at work should become one of your priorities (Rom. 12:15).
Usually there is one person in the office who organizes personal or professional office celebrations for employees. Aim to be that person—or joyfully assist them.
Usually there is one person in the office who organizes personal or professional office celebrations for employees. Aim to be that person.
Why? In any workplace, there are employees who feel out of place or simply aren’t well-liked among their peers. A recognition of a celebratory event in their lives is one of the easiest ways to let them know they’re important.
Christians should also consider organizing unofficial social events with coworkers. No matter what your life circumstances may be, there are employees who would welcome the chance to have a casual social gathering outside the stresses of the office or their home lives.
Whether or not they show up, people will take heart that you thought of them. They were included and haven’t been forgotten.3. Pray for your peers.
Throughout God’s Word, we’re called to pray for others (Matt. 5:43–45). But how many of us actually take note of our coworkers’ problems and pray for them? When someone tells you about a challenge, it’s easy to sympathize, but also easy to forget about it as the day goes on.
In this case, some practical steps can help. When someone tells you about their struggles, quietly (or openly, depending on your relationship) pray for them right then. If you’re not in place to do that, put a reminder on a sticky note (or on your phone with an alarm reminder) with the date and person’s name so you can go back and pray for them later.
When someone tells you about their struggles, quietly pray for them right then.
One of my favorite anecdotes from the 2012 election cycle was about then-candidates Rick Santorum and Rick Perry. During a televised debate, both candidates were seated at a table, going back and forth with others about policies they would support as president. During debates, candidates will make handwritten notes of points they want to come back to later.
Santorum turned the discussion to health care, telling about the health challenges his daughter Bella faced. At the end of the debate, the candidates shook hands and parted. But as Santorum walked past Perry’s spot at the table, he looked down and noticed Perry had written down “pray for Bella.”
Prayer is not only effective at changing the lives of others, but it also draws you closer to your peers and even your enemies. It’s difficult to despise people you spend time praying for daily or weekly. The more you pray for them, the better you’re able to truly care for them.4. Don’t leave before you leave.
The phrase “don’t leave before you leave” was used by Sheryl Sandberg in her popular 2013 book, Lean In, in which she encouraged women to fully invest in their current workplace no matter their future goals.
This same principle can be applied to Christian men and women at work. When an employee is on the way out, he or she may start falling behind on productivity, expecting others to pick up the slack. If you’re a Christian engaging in this behavior, it indicates to your coworkers and bosses that you were only there for what the workplace was offering you, rather than what you were contributing to it.
This is counter to the sacrificial way God’s Word instructs us to live (Phil. 2:3–4). Even after a decision has been made to leave a workplace, the Christian worker should continue to give 100 percent until the last day on the job, to help transition new staff, and/or to leave behind clear transition documents for those who might arrive after you’re gone. The way you leave a workplace is almost as critical as the way you’ve conducted yourself while working there.
By staying fully invested until the last day, you can demonstrate the kind of servant’s heart that is uniquely Christian.