by | Sep 27, 2024 | Uncategorized
The Lausanne Movement’s decision to release a 97-point, 13,000-word theological statement on the inaugural day of its fourth world congress has sparked a week of debate and conversation.
The seven-part treatise, which stated theological positions on the gospel, the Bible, the church, the “human person,” discipleship, the “family of nations,” and technology, went live online shortly before the event kicked off on Sunday night.
The Seoul Statement “was designed to fill in some gaps, to be a supplement in seven key topics that we have not thought enough about or haven’t reflected or written enough about within the Lausanne Movement,” said David Bennett, Lausanne’s global associate director, on Sunday afternoon, where he met with the media to explain the statement’s vision and purpose.
“We were not trying to create a fourth document which would then replace or make obsolete those earlier three documents,” he added.
The congress organizers also explained at a press conference on Monday that the text was final.
Nevertheless, two days later, Christian Daily International reported that a section addressing homosexuality had been amended after its release. These edits were intended to be made prior to the Seoul Statement’s publication, a Lausanne spokesperson said on Tuesday.
On Thursday, in response to the statement’s release, Ed Stetzer, Lausanne’s regional director for North America, publicly urged the organization to “state emphatically that evangelism is ‘central,’ ‘a priority,’ and ‘indispensable’ to our mission.” Meanwhile, by Friday morning, 235 delegates had signed an open letter organized by Korean Evangelicals Embracing Integral Mission asking the Lausanne Theology Working Group (LTWG), the body that composed the Seoul Statement, to review and revise it with special attention to 10 particular points.
Through Thursday night, no Lausanne leaders had offered an in-depth explanation from the main stage of the Seoul Statement, or of why the statement was finalized prior to the conference—an action that surprised those who, based on previous congresses, had anticipated a document still open to revision based on delegates’ feedback.
On Friday morning, Mike du Toit, Lausanne’s director of communications and content, sent a mass email to delegates, explaining that the Seoul Statement “focuses on certain theological topics identified by the Lausanne Theology Working Group as needing greater attention by the global church, and reflects on them on the basis of the gospel, the biblical story we live and tell.”
“We recognize that in introducing the Seoul Statement, we should have been clearer in explaining its purpose and the way in which participants are invited to engage with it,” he wrote. The email also offered a link to a feedback form.
Du Toit’s email also noted that delegates would be invited to sign a document called the Collaborative Action Commitment during Saturday’s closing session and that this was not related to the Seoul Statement.
Later that morning, Wheaton College president and plenary speaker Philip Ryken mentioned the Seoul Statement and encouraged delegates to provide feedback.
In the meantime, CT heard from dozens of delegates who were confused and frustrated by the lack of formal feedback channels and whose understanding of the purpose of the statement diverged from that presented by Bennett in his Sunday and Monday press conferences.
The process leading to the Seoul Statement began at the end of 2022 when the Lausanne board tapped Sri Lanka’s Ivor Poobalan, principal of Colombo Theological Seminary, and Zimbabwe’s Victor Nakah, international director for sub-Saharan Africa with Mission to the World, as co-chairs of a drafting committee. Poobalan and Nakah worked with 33 theologians from South Africa, India, Ethiopia, Norway, Vietnam, Japan, South Korea, the United States, the United Kingdom, Brazil, Australia, New Zealand, Iran, Palestine, Sweden, Singapore, and Zambia.
“We’re not surprised by the conversations that have been generated,” said Nakah. “It’s a theological document, after all, and the topics in this statement are real issues.”
Poobalan and Nakah met with global managing editor Morgan Lee to discuss the Seoul Statement on Thursday afternoon.
This interview has been edited for length and clarity.
How was the task of the Seoul Statement articulated?
Poobalan: We asked ourselves, do we need another statement? There was no need for us to write a document simply because the Congress should produce a document. Our existing Lausanne documents are great in themselves.
But Lausanne leadership felt that as global Christianity grows in new places, a new generation of Christians was not aware of the Lausanne Covenant, Cape Town Commitment, or Manila Manifesto and perhaps not very interested in going back there. Instead, they are concerned about current issues.
For instance, anthropology has become a big issue only in the 21st century, and in the last few years it has become even bigger. So it was important for us to speak to some of these issues. We are not replacing the previous documents, but we’re trying to find ways to add more value to what Lausanne stands for, providing some specific guidelines that will help the global church navigate tough issues.
What was the process of creating the statement?
Poobalan: Throughout these 50 years, we’ve talked about the authority, infallibility, and usefulness of Scripture, but we haven’t really addressed how to interpret it. Our purpose was to address issues that have been somewhat neglected or under duress, such as the major challenge of discipleship or the issue of what it means to be human. That’s how we arrived at these seven subjects, though many others could have been addressed.
Nakah: For those who wonder why we started with the gospel again, it’s because there are now many different “gospels” going around. If evangelicals don’t have some agreed way of reading, studying, and interpreting Scripture, how are we going to find answers to the issues facing the church today? If hermeneutics is not attended to, then it’s just the gospel according to Ivor or Victor.
Why was the statement finalized before the Congress?
Poobalan: Different approaches are possible. The Lausanne Covenant was finalized during the Congress. In Cape Town, there was no final document at the end of the Congress; it came out much later, but listening took place in Cape Town and then the team used that information to complete the document later.
We took the position that we could complete this document, present it at the Congress, and get a sense of the chatter. We haven’t decided what we will do as a result, but we will discuss the input together as Lausanne leadership and see how we will go from there.
Nakah: The way people have responded to the document gives a more accurate picture of the global evangelical world’s theological diversity. But all this conversation being generated is good feedback.
Rightly or wrongly, the document was not meant to be something we present, get feedback on, and then refine. If that is what we wanted, we would have done that. That’s why this feedback is warranted. You don’t present a theological document and have everybody celebrating.
I’ve heard criticism over the lack of formal feedback channels. This hasn’t stopped some delegates from giving feedback. But if this feedback then influences any changes, I can imagine other delegates feeling frustrated that there wasn’t a more formal way of communicating their opinions.
Poobalan: I think that tomorrow [September 27], this will be addressed, and I do think people will be afforded opportunities to give feedback. Of course, feedback was going to come anyway, and once you formalize it, then there’s an expectation as to what you’re going to do with the feedback, and that’s what the Lausanne board will wrestle with.
Nakah: We are very grateful to the board for accepting this document and then taking it from there. But ultimately, it is Lausanne’s document. It needs the movement’s leadership to explain guidelines of how to move forward.
There are probably no other theological statements out there whose process was led by theologians from Zimbabwe and Sri Lanka. How might your background and context have influenced this statement?
Poobalan: I was surprised when Victor and I were asked to co-chair the TWG, because this group plays a critical role and has always had leaders from the Western world. The board’s bold willingness to think differently and invite two co-chairs from the Global South was surprising, but also stimulating and encouraging. On the other hand, we wanted to ensure that the document didn’t just become a matter of the Global South.
To that end, in establishing our team, we looked for people who could represent different parts of the church. Many of these 33 theologians are very well-known, but they were an amazing group who collaborated with each other.
In every meeting with them, I had two feelings: a sense of the great expertise in the room, and sheer humility.
Nakah: There were other times in this process when we realized we needed expertise. On more than one occasion, we would realize that someone was missing, and we had to reach out to someone who had done research in that area, because we knew we were not the experts. We ended up working with people who are far smarter than us and far more clever than us. It was a joy.
Can you point to one or two sections of the Seoul Statement that really evidence the presence of the Global South in this document?
Nakah: As we know, Africa has become the breeding ground of the prosperity gospel. In light of that, the section on the gospel was important, because there is a sense in which we can talk about many gospels on the continent of Africa. We wanted to frame the document in such a way that anyone who reads it will leave with an understanding of the gospel that is refreshing and challenging.
The second great challenge for the Majority World church today is discipleship. Some African theologians still push back when the church in Africa is described as one mile wide and one inch deep. But that’s still the reality.
So if there’s one section that is most critical for the African church going forward, it’s this one. We hope it will challenge church and parachurch leaders to take discipleship seriously.
Poobalan: This document speaks to the issue of theological anthropology. In the church, there is a sense of confusion about what it means to be a redeemed human being. Some people have at times claimed a godlike status or a power beyond what the Bible offers to the redeemed human person.
But also in the area of gender and sexuality, at times the Global South has wondered, “Why is Christianity speaking only from the perspective of the Global North?” In that sense, talking about sexuality and gender was important to clarify that our convictions are not reactions to what’s happening in the West, but expressions of the scriptural position.
Consequently, there’s a whole section on what Scripture teaches about sexuality and gender. There’s a little more Bible exposition there, because of the global church’s need for clarity about what Scripture teaches.
Additionally, the “family of nations” section talks about the importance of peace and what it means to be a nation in both a biblical and modern sense. For instance, can we just equate the historic names of people and countries without context? [Editor’s note: See Section 84 of the Seoul Statement.] We are trying to address current situations in which Christians sometimes find a theological basis for particular positions when taking an approach to war or conflict.
And yet sometimes there are contradictions in our approach. Christians may sometimes denounce all violence against civilians, but at other times they may find theological reasons to justify it.
I’m aware that some Lausanne delegates, because of their home context and those they minister to, found the sections on LGBT issues either too soft or too harsh.
Nakah: For the group that worked on this section, we felt that hermeneutics was a good starting point. So we started by asking, “What does the Bible teach?” In our group, there was general consensus as to what the Bible said, and the disagreements were all about application to real-life contexts.
For those leaders who feel our approach was a little bit soft, I would ask: Is it biblical to insult gays and lesbians? If you come back to Scripture, the Bible helps you understand that God loves sinners. That’s totally different from a cultural position that demeans them.
How did you choose which conflicts to mention by name in the “family of nations” section?
Poobalan: We recognized that not every conflict could not be mentioned, because that was not the point. Some conflicts have been dealt with to the extent that the country has moved on, like South Africa or Sri Lanka or Northern Ireland. The examples of current conflicts serve as points of reference to discuss the biblical position on conflict and where Christians should stand. We do understand when people feel sensitive and sad that a particular conflict they have experienced is not mentioned.
With regard to Gaza and Israel, this situation is unique because the church is very strongly divided, based on its theology of Israel.
In a way, we would like to see the global church put this issue right in the middle and say, “Let’s talk about this. What is the actual biblical theology of Israel? How does this square with our understanding of the church” (which we have discussed in the third chapter of the statement)? It is important to discuss the particulars of the Seoul Statement, but we would really like the church to get back to asking, “Where does our theological basis come from?”
We hope very much that this work will stimulate the church to engage in conversation. This is not going to be easy, because at the moment a lot of emotion is involved, but we hope that the church will take up this task, since it is painful for the church to be polarized on this issue based on theology.
If I’m a delegate reading the Seoul Statement and I agree with much of it but not all of it, should I still feel that I can be part of the Lausanne Movement?
Nakah: I go back to the question of what unites evangelicals. What are the non-negotiable fundamentals or essentials of the Christian faith?
When it comes to topical issues, most evangelicals don’t quite understand the overwhelming diversity of the global evangelical body. If anyone decides whether they are in or out of the Lausanne Movement on the basis of this statement, that’s unfortunate.
Poobalan: It’s naive to think that all evangelicals, even in one country, will agree on everything. But we practice this discipline of friendship, recognizing that the essentials of the faith must not be compromised.
Even John Stott and Billy Graham, the founders of the Lausanne Movement, disagreed on certain aspects, but they could remain friends. They reached out to each other. Similarly, in this Congress, our idea of collaboration is not based on all of us thinking identically. Collaboration involves a willingness to stretch out our hand to others who hold to the same core convictions.
What do you want people to know about the way this statement discusses evangelism?
Poobalan: The statement is very clear that evangelism is absolutely important. We’re working away from old dichotomies that separate the message we proclaim from the lives we live. Throughout the statement, there are many references to the importance of verbal proclamation, but verbal proclamation by people who do not demonstrate the reality of what they proclaim will ultimately undermine the truth of the message.
The post Lausanne Theologians Explain Seoul Statement that Surprised Congress Delegates appeared first on Christianity Today.
by | Sep 26, 2024 | Uncategorized
Pornography use has continued to climb over the past decade, especially among young people who are exposed to explicit images earlier than ever. Yet most Americans today don’t see porn as a bad thing for society, and many Christians say they aren’t worried about its effects.
That’s according to a new report released this week from Barna and Pure Desire, a ministry for people with pornography addictions.
Researchers found that 61 percent of Americans say they view porn at least occasionally, up from 55 percent in Barna’s 2015 survey on the topic. More women are viewing porn than in the past (44% versus 39% nine years ago).
In the church, pastors are now more likely report a personal history of porn use (67% versus 57% nine years ago). Nearly 1 in 5 pastors say they currently struggle with porn. And among Christians who have attended services within the last month, more than half say they view pornography at least occasionally.
“Porn consumption is no longer confined to a specific demographic or subculture,” the report said. “It touches all segments of society (from young to old) with no regard to gender, social status or religious beliefs.”
The new data aligns with other research showing dramatic increases in the amount of online porn created and consumed over the last several years.
One recent study suggested 2.5 million people view online pornography every minute, and online porn consumption has increased by 91 percent since 2000. The increased availability, the ease of access to pornography on the internet, and even the social isolation exacerbated by the COVID-19 pandemic lockdowns are seen as major factors contributing to the uptick.
Some faith-based efforts to curb the growth of the online porn industry have advocated for legal restrictions, including a push for age-verification laws and stricter regulations on tech-device creators. Other ministries have focused on helping individuals overcome pornography habits.
Leaders from Barna and Pure Desire said they hope their research highlights the pervasiveness of pornography and encourages more pastors and church staff to prioritize support for those struggling. But the stats may reveal an even bigger hurdle: Many people, including Christians, don’t see any problem with it.
“Over three in five Christians (62%) tell Barna they agree a person can regularly view pornography and live a sexually healthy life,” the report reads. That’s only four percentage points behind the share of all US adults (66%) who don’t consider viewing pornography harmful.
Moreover, 49 percent of practicing Christians who admit to personally viewing pornography say they are “comfortable with how much pornography” they use.
“It’s just not a big deal to them … there’s no sense of urgency whatsoever,” said Sean McDowell, a professor at Biola University and host of the Think Biblically podcast. “I think this is an example where people are taking their cues far more from the culture and the ideas around us than Scripture and their Christian worldview.”
Yet, in the study, respondents who said they used porn at least semi-regularly were much more likely to report frequently feeling anxious, critical of themselves, easily overwhelmed, and depressed.
“There’s by and large a direct correlation between the more porn you watch and the less healthy you are mentally, emotionally, and relationally,” said Nick Stumbo, executive director at Pure Desire. “We can’t be fine with the behavior that’s undermining out mental, emotional, and relational health.”
A recent Institute for Family Studies/YouGov poll reported similar findings correlating porn use with loneliness and depression. Its researchers flagged widespread porn addiction as a public health issue, noting how porn sites “use similar techniques as social media platforms, such as infinite scroll, autoplay, and personalized content, to keep users engaged,” and how frequent users seek out more extreme videos as they become desensitized.
Barna’s report includes a series of questions focused on “betrayal trauma,” or the impact a person’s porn use has on their spouse or significant other.
The differences between men and women are stark. Women were at least twice as likely to say their partner’s porn use hurt their relationship in some way. Forty-four percent of women said they worried their partner was no longer attracted to them, the top concern. Yet same share of men—44 percent—reported no concerns about their partners’ porn use.
Then there’s the impact pornography has on young people. The report showed that 39 percent of Gen Z adults view porn daily or weekly. Plus, more than half of younger millennials and Gen Z adults (ages 18–37) say they have sent a nude image of themselves, and three-quarters say they have received them, Barna found.
Other recent studies have indicated that kids are seeing porn much earlier than previous generations—the average age for kids’ first exposure to pornography is now 12.
Stumbo said Pure Desire is developing training curricula for parents who are looking for ways to talk about pornography with their kids. But even that strategy faces hurdles: The Barna study asked respondents who or what has had the greatest impact on their views of sex and sexual behavior. “My mom” and “my dad” ranked lower than “my friends,” “television or movies,” “internet research,” and pornography itself.
“If you really want to help your teens, one of the best things you can do is address your own story and your own brokenness in your sexuality,” he said. “The healthier you get, the healthier you can help your teens get.”
McDowell said it’s important for churches to offer resources for people struggling with porn, even if they claim they don’t see a problem with it. The survey found that 83 percent of adults with a history of porn use have no one in their lives helping them avoid it.
“I suspect [Christians] aren’t looking at porn because they found the arguments against it unconvincing,” he said. “There’s often hurt, brokenness, there’s anxiety, there’s … underlying stressors and bad theology that prevents people from getting the help that they need.”
He recommends that in addition to teaching about healthy sexuality from the pulpit, every church should have a support group for people struggling with any kind of addiction, sexual in nature or not.
Juli Slattery, a psychologist and founder of Authentic Intimacy, agreed that offering a safe community for people struggling with pornography is key. She contibuted one of the experts weighing in on the report’s findings.
“You can tell people ‘God says stop looking at porn,’” Slattery wrote. “But if you don’t provide the tools and the community for them to address those deeper issues, a lot of people are going to feel really stuck. [Many Christians] don’t understand what’s being lost when sexuality is broken because they see sexuality more in terms of being a behavioral ethic and not a deeply spiritual battleground.”
Stumbo at Pure Desire said he’s noticed waning interest in hosting porn recovery ministries in churches over the past few years, following a boom of awareness and interest in the early 2000s.
The rise of the internet prompted the founding of several porn recovery ministries, including Covenant Eyes, which offers software to help people avoid online pornography, and XXXchurch. The issue continued to garner attention in the years that followed, especially after the release of the smartphone.
Barna’s previous survey on porn use, “The Porn Phenomenon,” came out in 2016. At the time, “it seemed to be a season where this bubble burst onto the scene and churches were like, ‘We’ve got to do something about pornography,’” Stumbo said. Two years prior, Pure Desire had released its popular Conquer Series, a porn addiction recovery video curriculum that’s now been viewed by more than 2 million men in more than 100 countries.
“Pure Desire grew a ton in those couple of years,” Stumbo said. Around that same time, in 2016, Covenant Eyes widened its mission and started partnering with other ministries to raise awareness about porn in the church. A year earlier, Christians founded Protect Young Eyes, a ministry to help schools and families create safe tech policies for kids.
Stumbo said focus on the issue has somewhat faltered since then: “As we look back … I think the church kind of moved on.”
The church’s perceived apathy toward pornography could inadvertently reinforce another common myth: Barna’s survey showed 66 percent of adults believe that “with enough willpower, a person can overcome porn addiction on their own.”
Like any addiction, however, the first step toward recovery is admitting to having a problem. If nearly two-thirds of Christians believe it’s possible to regularly view pornography and still live a healthy life, that first step may be the hardest.
The moral normalization of porn use could have one small upside: Barna CEO David Kinnaman said survey respondents are much more willing to be open and honest about their porn habits than they used to be—a helpful trend for social science researchers to capture the extent of the problem. He likened this openness to millennials’ and Gen Zers’ increasing openness about their mental health struggles.
“This kind of thing used to be harder to ask,” Kinnaman said. “It really is remarkable how honest people will be … especially online.”
Kinnaman said he hopes the study will convict pastors to attend to their congregations’ struggles with porn across all areas of discipleship. That means teaching a biblical view of sexual wholeness from the pulpit and fostering true community among small groups, where people can encounter an alternative to the “internal scripts” that allow them to rationalize their sins.
But he worries the problem isn’t going away anytime soon. Every survey prompts researchers to start brainstorming the questions they’ll ask next time, he said, and this one is no exception.
“We think we’re living in the porn age now,” he said. “Just wait until AI.”
The post More Christians Are Watching Porn, But Fewer Think It’s a Problem appeared first on Christianity Today.
by | Sep 26, 2024 | Uncategorized
There were lots of tears at the Global Methodist Church’s first General Conference, held this week in San José, Costa Rica, to officially found the new denomination. They were tears of joy, relief, and gratitude for the holy love of God.
“I cried,” said Jeff Kelley, pastor of a Global Methodist church in McCook, Nebraska. “I haven’t cried in worship in a long time. And then we had worship the next day, and I cried again.”
John Weston, pastor of a Silverdale, Washington, church and one of 21 candidates to serve as an interim bishop during the denomination’s formation period, said he felt like he couldn’t stop crying. And Emily Allen, an Asbury Theological Seminary student serving as a delegate for churches in the Northeast, wept in worship too.
“The times of worship every day have prepared us to be the church we need to be,” Allen said. “To hear the Word of God declared very boldly, to hear the invitation to receive the Spirit, to receive the holy love of God? I was just kneeling and crying.”
Many of the more than 300 delegates and 600 alternates and observers from 33 countries remembered there had been tears in past years at past conferences too. The internal strife in the United Methodist Church and the ongoing quarrels over basic theological issues, including human sexuality, the authority of Scripture, and the responsibilities of bishops, had often emotionally wrecked them. In Costa Rica, establishing a separate Methodist denomination, the tears were different.
“There’s a different spirit—it’s like a square and a circle,” said Steve Beard, editor in chief of Good News, the leading evangelical Methodist magazine. “There are disagreements here, but they are respectful, and you don’t have the automatic categorization and dismissal. They’re crying about Jesus and the Holy Spirit. Let it roll! That’s old-time Methodism.”
The newest “old-time” church met for five days at a convention center to modify and ratify the decisions of the Transitional Leadership Council, which was organized in 2022. Delegates debated educational requirements for clergy, regional representation on committees, and the exact shape of the episcopacy.
They considered a proposed constitution, debated amendments, as well as amendments to amendments, and then passed their constitution on September 24 by a vote of 323–2. People cheered—and then sat silent, a little stunned, struck by awe at the significance of what they had done—before rising to sing “Great Is Thy Faithfulness.”
“We’re doing a new thing,” said Yassir A. Kori, a Global Methodist from Sudan who works with refugees in Oklahoma. “It’s full of the Spirit, and grace, and sanctification.”
The new church is made up of 4,733 congregations at the time of formation, putting it in the top 20 denominations in the United States. It is larger, counting by congregations, than the Presbyterian Church in America, the Anglican Church in North America, and the Association of Free Will Baptists combined.
The Global Methodists have organized 36 regional groups, called annual conferences, including 16 outside of the United States. Keith Boyette, the retiring leader of the transitional church, announced the Global Methodist Church has also been legally recognized in six more countries, paving the way for additional annual conferences.
A number of bishops from independent Methodist groups outside the US attended the convening General Conference as guests and witnesses.
Ricardo Pereira Díaz, leader of a group of 580 congregations and 120 mission churches in Cuba, said he doesn’t expect his church to join the Global Methodists.
“We have a friendship without commitment,” he said. “They believe in the Bible. They believe in evangelization. They believe in sanctification. We are in sync.”
The independent Methodist church in Costa Rica, which hosted the General Conference, is not expected to formally join either. But the Global Methodists signed a cooperative agreement with the Iglesia Evangélica Metodista de Costa Rica as one of its first official acts of business.
On the other hand, Eduard Khegay, the Moscow-based bishop of 80 congregations in Russia, Belarus, Kazakhstan, and Kyrgyzstan, said his group will vote on joining the Global Methodists in April.
“It’s the orthodox Wesleyan faith,” Khegay said. “They have the same heart for evangelism and mission that we do. My desire is to join, but we have to vote.”
While the majority of the church is currently in America, a lot of diversity was on display at the conference. Delegates spoke French, Spanish, Korean, and Swahili, in addition to English, with real-time translation done by artificial intelligence and a support team of human translators. A group of 29 delegates from the Democratic Republic of the Congo were not able to get visas to travel to Costa Rica, so the Global Methodists paid for them to go to a hotel with fast, secure internet so they could participate remotely. The delegates joined by Zoom, unmuted themselves to speak for and against a number of motions, and voted online.
The Global Methodists are planning to have their next General Conference in Africa in 2026, though arrangements have not all been finalized.
“When we say ‘global,’ that’s not just a nod, that’s our DNA,” said Suzanne Nicholson, Asbury University New Testament professor. “We’re not meeting in the US, and that says something. It says this really is a global church and the conference is a picture of Revelation 7, with people from every nation, tribe, people, and language before the throne and before the Lamb.”
Many of the Methodists gathered in Costa Rica said, however, that they were struck less by the diversity of the convening conference than its unity.
“When you read in Acts about the unity of the church, this is what you think it’s supposed to feel like,” said Victoria Campbell, a minister from Katy, Texas.
Johnwesley Yohanna, a bishop from Nigeria, agreed. “There is love and joy, and we praise God and are free,” he said. “There is no misbehaving, no fighting, no shouting.”
That’s not to say there were no disagreements. Debates in Costa Rica occasionally got tense, with voices rising.
A proposed amendment regulating committee assignments, intended to force regional diversity, prompted multiple people to protest they didn’t want to be “handcuffed” by a denomination that didn’t trust them to make good decisions. Discussion of ministers’ rights to trial in an ecclesiastical court brought out anguished references to “the situation in a previous denomination.” And delegates expressed strong feelings about the roles and responsibilities of bishops.
Matthew Sichel, a deacon from Manchester, Maryland, said that after years of conflict in the United Methodist Church, he was struggling to unlearn the habit of fighting.
“Each year at the Annual Conference, I was there to stand for orthodoxy. That was my job. We were having arguments about whether Jesus is Lord. We learned to fight. We had to. I’d go to the microphone to fight. It’s hard to let go of that,” he said.
Zawdie “Doc” Abiade, a pastor in Muskegon, Michigan, and a Christian counselor, said some of the delegates displayed signs of post-traumatic stress and there is still a lot of need for healing.
“The unhealthy comes out in displaced anger,” Abiade said. “The question is, how do we find Christ in trauma? We’re often told to forget, but we’re not designed as humans to forget. My counsel is not to run from it but face it with Jesus. Go back to the hurt and find Jesus.”
The Methodists frequently reminded each other over the five days that they are still being sanctified. They are not yet perfected, but the Holy Spirit is stronger than sin and still at work in them.
And their denomination is just getting started too. Things can change, they said to each other, and will change, getting worked out in committee meetings, ministry, and future General Conferences.
“[Decisions] are up to the church but we must make room for the possibility of adjusting tomorrow,” said Sunday Onuoha, a Nigerian bishop. “We trust their will be discernment. We make decisions and know the Holy Spirit is at work—but it’s a work in progress, not a work accomplished.”
Some of the decisions made at the General Conference were explicitly put forward as temporary measures. The church decided to elect six interim bishops, in addition to the two already in place, to serve two-year terms. At the gathering in 2026, the Global Methodists will transition to a more permanent episcopal structure, with bishops responsible for teaching and spiritual leadership—but not day-to-day administration—consecrated for six-year terms, with a two-term limit.
One of the big debates in Costa Rica was over the process for nominating the interim bishops and whether or not those people could be reelected in two years. The explicitly temporary measures, in some cases, caused more anxiety than long-term decisions.
As those discussions happened, Methodists from around the world paced in the back of the convention hall, praying over everything. One man read promises from Scripture, kneeling at a chair in a corner. Others raised their hands and whispered prayers, the hiss of the word Jesus just audible in the back of the room.
“Jesus be our stage director,” prayed Hui Angie Vertz, a Korean American minister at a church in Hazen, North Dakota. “We aren’t here to direct you in our play. It’s your play, Jesus. Holy Spirit direct us.”
Before major votes, the Methodists took time to pray as a group. After big decisions, they burst into song. When they elected their interim bishops on September 25, the room of nearly 1,000 people stood up and sang the Doxology a cappella:
Praise God from whom all blessings flow
Praise him all creatures here below
Praise him above ye heavenly host
Praise Father, Son, and Holy Ghost.
Sally Jenkins, a pastor’s wife from Sidney, Nebraska, said it felt like coming home after a long time away. The singing gave her goose bumps.
“We are a people who exude love for the Lord in our music,” she said. “To have the Spirit move—there are so many emotions and tears, it just does something to you, you know?”
The post Global Methodists Find Joy in Costa Rica appeared first on Christianity Today.
by | Sep 26, 2024 | Uncategorized
In the Arab world today, the war in Gaza dominates the news, with its small Palestinian Christian community caught in the crossfire. But over the last decade, ancient churches have faced persecution in Syria and Iraq, while political instability and terrorism have threatened believers in Egypt, Lebanon, and Jordan.
Nevertheless, the church’s activity in this region is about much more than war and persecution, as the Middle East and North Africa (MENA) chapter of the Lausanne Movement’s State of the Great Commission report shows. For example, congregations have cared for refugees, and online ministries have expanded.
One notable development is the numerical growth of Muslim-background believers (MBBs).
The report provides an ominous description of Christianity in the MENA region: “The outlook for all Christian communities is negative.” Yet the section on MBBs concludes with hope amid the devastation, predicting that “a new church, from among the majority people, will rise up from the ashes of the traditional structures.”
CT spoke with Rafik Barsoum—coauthor of the MENA chapter, president of Message to All Nations, and pastor of a digital church initiative launched in 2022—to elaborate on key ideas in the report. He described the difficulties faced by MBBs and Christian-background believers (CBBs) alike, the witness offered by both, and why he dislikes the distinction between them.
Why did the report begin with a negative assessment?
Iraq, for example, is nearly bereft of Christians. The region is experiencing war, famine, terrorism, poverty, instability, and turmoil in every way. And with any turmoil anywhere, minorities are the first to be affected. In nearly every nation, if they are not facing outright persecution, struggles such as these pressure believers to leave the region.
Ancient churches are losing their people. The Middle East was once the beacon of Christian history; now it is at risk of losing its Christian presence.
But these struggles do not suggest a gloomy picture as concerns the work of Christ. We have seen signs of revival in the last decade like never before. But a price has been paid for it that is not often covered by the news or political analysis. We do not want this persecution to continue, but new signs of hope are emerging.
One of these signs of hope is the MBB community, which the report calls a “movement.”
The word movement is a missiological term describing an intangible awareness that God is drawing people to himself in ways we cannot explain, beyond the work of any one church or organization. It is as Jesus told Nicodemus: The wind blows where it will, and we see its effects in the wave that is forming. People are coming to know the truth through dreams and visions, the work of missionaries, the testimony of the church, and online media ministry.
Amid political turmoil, people are challenging taboos and delusions of the past—independently of this movement, but also as they witness Christian love in action. God is doing something unique.
Yet the report calls this movement “small.” How should it be measured?
The MBB movement is small compared to our aspirations.
We want to see more even as we cannot grasp its true size; only eternity will reveal it. We love to assess numbers for encouragement and evaluation. But while we do our due diligence, we should err on the side of caution in any calculations. After all, Jesus compared the kingdom to a mustard seed, small in appearance but great in significance.
But I have a more serious concern to raise about MBB and CBB terminology.
I come from a family in Egypt that traces its roots back to the time of Christ. And we were among the first evangelicals when missionaries came from the West. But classifying believers based on what background they come from is not healthy in the long term.
We all have different backgrounds—except for our shared experience of sin and death. Without Christ we are lost, and with him we are saved unto abundant life. We acknowledge that the MBB community has distinct features, but we strongly encourage people not to divide the body of Christ into categories. In the past 15 centuries, the Muslim world has never seen so many testimonies emerging as now. Yet our report does not intend to isolate them from the broader Christian scene; they are implicitly recognized in every description.
Our role as CBBs especially is to de-label us all as we emphasize unity.
Many MBBs worship separately from other Christians. Is this appropriate?
It depends on the circumstances.
In many places, separate worship is necessary due to security concerns, familial and social pressures, or prejudice from either side. In other settings, it is possible for MBBs and CBBs to meet together. But in all cases, we are one in Christ and united in heaven. We cannot advise against separate MBB meetings, but we emphasize our ontological solidarity.
Joint fellowship can be decided only at the local level. We do not live in an ideal world, but biblically speaking, there is no Jew or Gentile, no MBB or CBB. I want our ecclesiology to be correct in principle, but I would allow for different expressions, as we have to do what’s possible when the ideal is elusive.
I challenge both MBBs and CBBs to think of one another as beloved peers. We are building the kingdom of God together, united forever in eternity. We might as well dissolve our differences now.
How else is life challenging for MBBs?
The Muslim world is very diverse, from strict fundamentalist contexts with high persecution to more modern and secular contexts that allow for more variation—at least in theory. Persecution exists on a scale.
Many MBBs have lost their jobs, property, and inheritance. They face family dissolution. Their children get assigned to Islamic rather than Christian education in school when their family names indicate their Muslim background. Women are often more affected, as they have less social protection.
But there is also a challenge that comes from MBBs’ understanding of identity. Faith is intertwined with who they are, not just a system of belief as in many Western countries. In the Eastern mentality, I am because we are. It is not just a matter of changing their religion but of being detached from their roots. It is a major psychological challenge to come to Christ, and this factor is not easily addressed.
I admire the courage of our MBB friends and rejoice in the grace God gives them. Many are maturing in their faith and assuming servant-leadership roles in the church.
The report also cited their courage, specifically regarding MBBs’ “public embrace” of faith. Amid persecution, is it necessary for them to proclaim their Christianity?
This is a contentious issue in missions circles. But Jesus said, “Whoever acknowledges me before others, I will also acknowledge before my Father in heaven” (Matt. 10:32). And Jesus said the same about denial. Following Christ comes with a cost. He was rejected, and we will be rejected, but he has overcome the world.
I cannot speak on behalf of MBBs because I am from a context where I can declare my faith in Christ. How to do it wisely is a different question, and there is no general answer. If new Christians are to grow in Christ, they must be surrounded by a wise group of mature believers who walk the journey with them. This is the role of the body of Christ. Those in the church understand the context and are the ones God uses to provide advice.
But each new believer must get to a place where they confess Christ publicly.
The report celebrates that CBBs are also bold in sharing their faith.
Their witness goes beyond direct evangelizing. This last decade witnessed the martyrdom of Egyptian Coptic Christians in Libya who refused to renounce their faith under ISIS. And when the Muslim Brotherhood regime was overthrown in Egypt, the church responded in love and forgiveness as it stood for the truth. It is good to be bold, yet we must be wise as serpents and innocent as doves.
The church faces clear evidence of opposition.
What is happening now is a continuation of one of the main contributions of Christians from the MENA region to the global body of Christ. Local believers have been standing with Jesus since the apostles started the church. Athanasius, a fourth-century bishop from Alexandria, was told, “The whole world is against you.” He replied, “Yes, but I am against the world.”
We have our blemishes, but we have withstood persecution.
How likely is it that one who shares their faith will be persecuted?
It is certainly possible. We have to stress wisdom, wise counsel, and accountability to the local church—especially for foreign missionaries, who, if working independently, can sometimes do more harm than good. In some places, witnessing will be overlooked. In others, it may result in questioning by the state police. Social discrimination is possible. So are surveillance and imprisonment.
People in the MENA region take religion very seriously.
But we are seeing that if Arab believers live a Christlike example and describe how their way of life stems from their personal faith, people want to ask them more. This pattern of inviting inquiry removes many social barriers and gives Christians near immunity from security services. And most importantly, it paves the way for the gospel to be understood and relevant.
Another positive trend in the report celebrates greater cooperation between Christian denominations.
Cooperation is definitely improving. Christians of different denominations can sit together and listen to each other, whereas we used to build animosity upon assumptions. My prayer is that this growing communication will develop further into understanding each other and working together. One sign of hope is that several leaders have demonstrated love to one another.
Evangelicals have long been seen by people in the Catholic and Orthodox denominations as infidels or as wolves who steal sheep. But now that we are in communication, they see that we love Christ and want to serve his kingdom—not destroy their churches. This alone is a great result.
MBBs are a sign of revival. Might all Middle Eastern churches rise again?
Beyond those of a Muslim background, we see new expressions of faith in the digital church. And mature believers are emerging from all demographics, young and old, liturgical and charismatic. But the essentials are love for Christ, love for truth, and love for holiness—amid all that we witness in our world today. Unless the church stands on these pillars, all hope is superficial.
There is so much to anticipate for our region, built on the foundation of those who have gone before. The outlook does not have to stay negative.
The post Middle East Muslims are Finding Jesus. Can They Fit Within a Weakened Church? appeared first on Christianity Today.
by | Sep 26, 2024 | Uncategorized
This year has been rough for the church in Dallas–Fort Worth where I pastor. At least eight pastors, and recently another, have been publicly disqualified for inappropriate relationships or abusive behavior. Enough people emerged from the wreckage and made their way to our local body that I addressed the pain of this summer from the pulpit a couple of times.
As so many have done in recent years, we could look at the mess, shake our fists, and declare, “I’m done with the church!” Many have. And some have deconstructed the whole thing and left Jesus behind, not just his bride.
Or we could see these trials for what they are: a fierce God, jealous and protective of his people, rescuing his sheep from the mouths of their shepherds (Ezek. 34:10). All shepherds are susceptible. We should “stand in fear” (1 Tim. 5:20, ESV).
My ministry started with wreckage all around me.
I was barely 30 years old—no ministry experience, no seminary degree, just starting to plant a new church—when the pastor who had coached and mentored me took his own life.
It was 2010. We were gathering people in our little living room, hoping the Spirit would breathe life into this new work, and I started wondering what I had gotten myself into.
I was a former professional baseball player with a past. The gospel had collided with my heart and changed me. Grace compelled me to ministry; I never asked for it. I certainly wasn’t seeking fame or money or power. I also had no idea what I was doing.
And it wasn’t just my mentor who had lost his life; he was just the one who hit closest to home. Around that time, a Texas pastor in my circles committed suicide—with his elders in the next room. Another on the West Coast shipwrecked his marriage and consequently his ministry.
Boom. Three hits in about three months, just as I was getting started.
Over the years, every few months or so, I’d hear of another pastor disqualifying himself. It was typically the same story, either abusive authority or inappropriate relationships. A misuse of relational equity with those under their authority, either way.
That was my first ten years of ministry.
And then Darrin Patrick took his life. While Darrin didn’t mentor me personally, he was the first church planter I had met. A baseball guy. A dude I could relate to with a big, influential church. I was crushed.
I decided then that the scoreboard had to change.
Not long after his death, a woman in our church passed away. She was young, only in her forties. We had a few months to say goodbye, and watching her and her husband face death taught me something. They taught me that my job as a husband is to make it faithfully to the end. My job as a dad, as a Christian, as a pastor, is just to make it to the end faithfully (2 Tim. 4:5–8).
What if the goal of ministry is just making it to the end? What if the goal of marriage is just making it to the end? What if the goal of Christianity is just faithfully making it to the end?
We pastors can get so caught up watching the scoreboard: Am I winning? We want a more successful ministry. A bigger church. More influence. Viral content. For Christians not in ministry, it’s no different: Success. Money. Clout. A life envied.
But what if the scoreboard—the game we’re playing—is simply finishing?
At the end of Paul’s life, his eyes on the scoreboard, fourth quarter, time running out, this seemed to be his focus: “I have fought the good fight, I have finished the race, I have kept the faith” (2 Tim. 4:7).
It might be easy to think it gets easier as you get older, with more years of experience behind you and temptation looking lackluster. I don’t know. Daniel was almost 80 when he faced the lion’s den. Abraham had some shady moments lying to cover his skin well into his 100s. Your greatest temptations probably won’t come in your 20s. Satan plays the long game.
Most of us know the practices we should employ to keep ourselves from becoming another news headline: accountability, spiritual vitality, pursuit of holiness, regular confession. This is all good advice—essential, even.
But I wonder if changing the game in our mindset first gets us halfway there: Just make it to the end.
Stop playing ministry online. Don’t preach to the sermon reel or the livestream audience. We know the scoreboard isn’t butts and bucks, but it’s also not tribal affirmation or congregational applause. Don’t play that game. It’s not a win if you lose your soul.
Instead, play the long game. Lead, shepherd, and preach for 40 years, and be astonished at all the fruit the Spirit will produce in and through your ministry. Every young pastor or church planter I know overestimates what they think they can accomplish in the short term and underestimates what God can do through them over the long haul.
Certainly, a pastor running on emotional and spiritual fumes is more likely to end up on the side of the road in marriage and ministry. But even here the right scoreboard comes into play. We should pour ourselves out. Pastor Paul spoke of facing “daily the pressure of my concern for all the churches” (2 Cor. 11:28). And he certainly burned out for his people: “So I will very gladly spend for you everything I have and expend myself as well.” (2 Cor. 12:15).
But if the scoreboard you’re watching is still “faithful to the end,” you won’t measure success in the wrong places and end up doing the wrong things. Decide today what game you’re playing in your ministry. Decide today what the scoreboard is. Decide today what you will do tomorrow.
Jesus said, “Be faithful, even to the point of death, and I will give you life as your victor’s crown” (Rev. 2:10). Pastor Paul looked forward to the “crown of righteousness” after his good fight and finished race (2 Tim. 4:8). Peter encouraged us that we would “receive the crown of glory that will never fade away” when our senior pastor appears (1 Peter 5:4).
The Good Shepherd wore a crown of thorns that we might we receive a crown of life, righteousness, and glory at the end. As we keep ourselves in the love of God, he is able to keep us from stumbling and to present us blameless before the presence of his glory with great joy (Jude 21, 24).
Jim Essian is pastor of The Paradox Church in Fort Worth, Texas, and author of Send: Loving Your Church by Praying, Giving, or Going.
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