C h u r c h s i z e i s n ’ t a p r o b l e m .
O b s e s s i o n w i t h n u m b e r s i s .
The FireBible App is now available for both Apple and Android devices. This app features all the tools of the printed FireBible along with added enhancements designed to enrich your Bible study.
INFLUENCE MAGAZINE
1445 N. Boonville Avenue
Springfield, MO 65802-1894
Influence magazine is published by The General Council of the Assemblies of God.
Publisher: Douglas E. Clay
Executive Editor: George P. Wood
Lead Editor: Christina Quick
Designers: Steve Lopez, Josh Thomassen
Advertising Coordinator: Ron Kopczick
CONTRIBUTORS
Stephen Blandino, James T. Bradford, Doug Clay, Doug Green, Jacqueline Grey, Jonathan Hardy, Justin Irving, John W. Kennedy, Lisa Kilsdonk, Rod Kilsdonk, Paul W. Lewis, Kelly Presson, Christina Quick, Darrin J. Rodgers, Lee Rogers, Sue Schlesman, Ron Sellers, Allen Tennison, Dolly Thomas, Karl Vaters, George P. Wood, John Wootton
SPECIAL THANKS
Donna L. Barrett, Douglas E. Clay, Wilfredo De Jesús, Rick DuBose, John L. Easter, D. Rick Ross
EDITORIAL
or info or ueries, contact editor influencemaga ine.com.
ADVERTISING
Display rates available upon request. Contact advertising@influencemagazine.com. By accepting an advertisement, Influence does not endorse any advertiser or product. We reserve the right to reject advertisements not consistent with the magazine’s objectives.
Website: influencemagazine.com Twitter: @theinfluencemag Facebook: facebook.com/theinfluencemag
SUBSCRIPTIONS
To subscribe, go to influencemagazine.com or call 1.855.642.2011. Individual one-year subscriptions are $17. Bundle one-year subscriptions are $12 per subscription, for a minimum of six or more. International one-year subscriptions are $51, postage included. For additional subscription rates, contact subscribe@influencemagazine.com. Please send all other feedback, requests and questions to feedback@influencemagazine.com.
Copyright © 2024 by The General Council of the Assemblies of God, . Boonville Ave., Springfield, MO . Permission required for reprints. All rights reserved.
All materials published herein including, but not limited to articles, photographs, images, and illustrations are protected by copyright and owned or controlled by Influence magazine of The General Council of the Assemblies of God.
All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan (www.zondervan.com). All rights reserved worldwide. The “NIV” and “New International Version” are trademarks registered in the United States atent and rademar Office by Biblica, nc.
Influence magazine (USPS Publication: 0000-7180; ISSN: 2470-6795) is published quarterly by The General Council of the Assemblies of God (1445 N. Boonville Avenue, Springfield, MO 65802-1894). Periodicals postage paid at Springfield, Missouri, and at other mailing offices. Printed in the U.S.A.
Member of Evangelical Press Association
POSTMASTER
Send address changes to Influence maga ine . Boonville Avenue Springfield, MO 65802-1894
The Beginning of Knowledge
What the fear of God really means
CHRISTINA QUICK
Crisis-Ready Faith
God’s character sustains us amid life’s challenges
DOUG CLAY
Mastering the Soft Skills of Leadership
A 10-week study for leadership teams
STEPHEN BLANDINO
My Midlife Crisis Was a Ministry Calling
Following God means responding with obedience
ROD KILSDONK with LISA KILSDONK
Introducing the New AG General Treasurer
D. Rick Ross brings a wealth of ministry experience
JOHN W. KENNEDY
Increasing Your Leadership Capacity
Four lessons from the life of Moses
JONATHAN HARDY
The value of one-on-one time with children
JAMES T. BRADFORD
The Altar Call … and Beyond
Connecting salvation decisions with follow-up
SUE SCHLESMAN
Are Pastors Above Scrutiny?
Biblical principles for giving (and receiving) criticism
JOHN WOOTTON
How Evangelicals Come to Faith
What research reveals about salvation decisions
RON SELLERS
The Memphis Miracle at 30
Remembering a time of racial reconciliation for Pentecostals
DARRIN J. RODGERS
Community ‘HEROs’
Innovative compassion ministry is reaching one neighbor at a time
JOHN W. KENNEDY
How To Preach Without Notes Ditching the manuscript can improve your message DOUG GREEN
The Public Reading of Scripture Why it matters — and how to do it well
GEORGE
P. WOOD
The KidMin Football A checklist for effective teaching KELLY PRESSON
NextGen Ministry Myths Don’t let misconceptions hinder your calling LEE ROGERS
When Addiction Hits Home Supporting families living with substance abuse
DOLLY THOMAS
NATIONAL PASTORS AND LEADERS CONFERENCE
JOIN US IN NEW YORK CITY | SEPTEMBER 11 - 13, 2024
WED 6PM-9PM | THUR 9AM-4PM | FRI 9AM-12PM
Do you want to spark a revival? Join us for three impactful days with powerful Spirit-filled messages from God’s Word, passionate prayer, anointed worship and a deep desire for spiritual awakening! Rekindle your calling and transform our nation! IT STARTS WITH US!
By CHRISTINA QUICK
on’t act that way in church,” some older saints scolded when I was growing up. “This is God’s house!”
As a child, I thought God might get me if I ran in the foyer or giggled during worship. My theology was erroneous and my understanding immature, but my fear reflected a developing belief that God is both real and holy.
The admonition to fear the Lord troubles and perplexes some hristians. Why would a loving God want to be feared? And why should a person of faith need to fear a loving God?
To modern sensibilities, it might seem an incongruous and outdated notion. Yet pastors and parishioners alike must reckon with this biblical concept. It crops up frequently in Scripture, from the entateuch to evelation.
roverbs 1 declares, “The fear of the LORD is the
beginning of knowledge, but fools despise wisdom and instruction.” A parallel statement in roverbs 9 10 defines the fear of the Lord as the beginning of wisdom and “knowledge of the Holy One” as understanding. These twin declarations frame the Book of roverbs.
“Beginning” could indicate a starting point, the launching o place for a lifelong journey. r it might allude to a foundation, the first step toward building a life of righteousness and flourishing. In either case, wisdom starts with knowing God, while foolish corruption begins with rejecting Him.
Godly wisdom requires humility and a willingness to turn from wickedness roverbs 22 . or believers, recognition that God’s wisdom and righteousness surpass human understanding and virtue should displace all hubris.
Like the rest of Scripture, roverbs calls readers to heed God’s Word and turn from sin. After all, “to fear the LORD is to hate evil” 1 .
This is the posture a person should assume when coming face-to-face with the infinite reator of the niverse and Giver of Life. As theologian Tremper Longman III observes, encountering God “takes our breath away and makes our knees knock together.”
The proper response to God is not irrational anxiety or terror. Neither is it taking God for granted or treating Him with contempt or indi erence.
Those who fear the Lord give Him the honor and glory He is due, worshipping, obeying, and loving God with all their heart, soul, and strength (Deuteronomy Mark 12 0 .
The apostle Paul said, “Since, then, we know what it is to fear the Lord, we try to persuade others” 2 orinthians 11 .
May your life and ministry persuade others to fear God and hate evil.
CHRISTINA QUICK is lead editor of Influence magazine.
By DOUG CLAY
Life gets discouraging sometimes. Trials can be weighty, delays frustrating, people draining, and sicknesses devastating. As M. Scott eck put it, “Life is difficult.”
When life gets difficult, hristians often turn to Psalms. This biblical book has more tear-stained pages than any other. Jesus himself referenced salms during His betrayal ohn 1 1 cf. salm 1 9 and crucifixion Mark 1 cf. salm 22 1 . ohn alvin called salms “an anatomy of all the parts of the soul.” alvin said, “There is not an emotion of which any one can be conscious that is not here represented as in a mirror.”
Psalms describes human feelings accurately enough to remind us we are not the first to experience hurt.
Yet we also find hope. The ook of salms o ers a safe harbor for the storm-tossed, comfort for the grieving, friendship for the lonely, strength for the weak, clarity for the uncertain, wisdom for the knowledge seeker, and perspective for the perplexed.
We find help in salms. More precisely, we experience God, whom salm 1 describes as “our refuge and strength, an ever-present help in trouble.”
Refuge is shelter or protection. As The Message paraphrases salm 1, “God is a safe place to hide.”
This isn’t the only biblical text describing God in such terms. Deuteronomy 2 says, “The eternal God is your refuge, and underneath are the
everlasting arms.” salmists further refer to the Lord as “my rock, in whom I take refuge” 1 2 and “my refuge and my fortress” 91 2 .
salm addresses the believing community, affirming God as our refuge. ut these other verses address the individual believer, affirming God as my refuge. Individually and collectively, we can think of God as a safe place.
This doesn’t mean believers are immune from difficulties. salm mentions natural disasters verses 2 , political revolutions verse , and international wars verse 9 . Other psalms expand on the list of physical, emotional, and spiritual challenges God’s people encounter.
Although faith does not exempt us from problems, salm acknowledges God’s presence in the midst of trouble verse and o ers assurance that struggles will end verse 9 .
We often hear that God has a wonderful plan for our lives. That is certainly true from an eternal perspective, but life doesn’t always feel wonderful right now.
Persecution isn’t wonderful. Cancer isn’t wonderful. Death and tragedy aren’t wonderful. There are many stories in Scripture and hurch history of believers who experienced things that were less than wonderful.
But in the midst of them, God has always been a safe place to hide. Martin Luther certainly found this to be true. He wrote “A Mighty Fortress” as a Christian interpretation of salm
A mighty fortress is our God, a ulwark never failing our Helper He, amid the flood of mortal ills prevailing.
However big our “mortal ills,” God is always bigger.
Strength is the second word salm 1 uses to describe God.
As believers, we have more strength than we realize. But this strength doesn’t come from us. It comes from God. We need His strength because we are weak.
eople often think of weakness as an a iction they can rise above through their own e ort. However, weakness is part of the fallen human condition. As darkness is the absence of light and silence the absence of sound, so weakness is the absence of strength.
Although faith does not exempt us from problems, Psalm 46 acknowledges God’s presence in the midst of trouble and offers assurance that struggles will end.
Human weakness is apparent in many ways. For example, there’s physical weakness, mental weakness, and weakness in resolve. The most debilitating weakness is spiritual, resulting from the absence of a vital relationship with God.
Thankfully, God provides all the strength we need. phesians 10 says, “ inally, be strong in the Lord and in his mighty power.” Or as the Phillips translation puts it, “ e strong not in yourselves but in the Lord, in the power of his boundless resource.”
nowing the verse opens aul’s famous passage on spiritual warfare, you might assume this strength is for fi htin . Paul is using a military metaphor, after all. Interestingly, however, aul’s next words are about standing “ ut on the full armor of God, so that you can take your stand against the devil’s schemes” verse 11 .
In fact, Paul goes on to emphasize standing three more times in verses 1 1 . esus, who has already won the battle, gives us strength to stand firm in His victory.
As Luther put it so well
Did we in our own strength confide, our striving would be losing, were not the right Man on our side, the Man of God’s own choosing.
inally, salm 1 describes God as an “ever-present help.”
When leaders in ancient times expected a siege from an invading army, they shored up supplies of food and water.
When we feel besieged by the enemy and experience trouble all around, God sends the Holy Spirit to refresh and revive us. This is a tremendous encouragement to believers.
Hezekiah did this for Jerusalem during the eighth century . . when the Assyrians invaded Israel and Judah. He redirected the spring of Gihon, Jerusalem’s water source, enclosing it within the city walls 2 hronicles 2 0 . This ensured a protected supply of water.
salm uses the image of a consistent water supply as a metaphor of God’s presence
There is a river whose streams make glad the city of God, the holy place where the Most High dwells. God is within her, she will not fall God will help her at break of day. In the Gospel of ohn, esus promised to provide living water through the Holy Spirit 10 .
When we feel besieged by the enemy and experience trouble all around, God sends the Holy Spirit to refresh and revive us. This is a tremendous encouragement to believers.
Omnipresence is one of God’s attributes. He is present everywhere and therefore always near. God never has to travel distances to help you because He’s already there and already working.
So, when it feels like there are delays in the fulfillment of God’s promises, remember Abraham, who against all odds held onto hope.
During setbacks, remember Joseph, whom God promoted from the pit to the palace.
If you experience depression, remember Elijah, who experienced supernatural care and provision.
When you face unexpected trials, remember Shadrach, Meshach, and Abednego, for there’s a ourth Man in the fire with you.
And when unanswered prayers challenge your faith, remember ob, who discovered God never left his side.
To quote Luther’s hymn again, God is truly “our Helper amid the flood of mortal ills prevailing.”
We don’t know the exact circumstances behind the composition of salm , but the authors clearly wrote with trouble in mind. This psalm provides a crisis-ready vision of God, whatever the source of the trouble we encounter.
God is eternally safe, infinitely strong, and attentively present. He is our efuge, Strength, and Helper. elieving in Him doesn’t keep us from crises, but it sustains us in and through them.
Do we really need more than that?
DOUG
CLAY is general superintendent of the Assemblies of God USA.
Bridgingaccredited,online,and debt-freetheologicaleducationtoyourcalling Bachelor'sDegrees
Seebcc.edufordetails
"Inotonlygraduatecompletely debt-free,butIcanreceivean amazingcollegeeducation whileservinginfull-time ministryasanA/GUS MissionaryAssociate.Ihave alwayswantedtobea missionary.Now,thanksto Bridges,Icanreceivedoctrinal andtheologicaltrainingwhile atthesametimeseeingwhat I'mlearningappliedonthe field.BridgesChristianCollege isdesignedtoprepare,equip, anddeployyouinwhatthe Lordhasforyourlife.”
“Leadersneedtobelearners. IloveBridgesChristianCollegeand Seminary'svisiontoraiseanewgeneration ofspiritualleaders.Almostthreedecades aftercompletingmydoctoralwork,Istill lovetakingclassesandsupportingBridges' mission.Thefaculty,ablendofexperienced scholarsandpassionateeducators,are guidingmethroughthecurriculumthatwas aschallengingasitwasenlightening. Thecollegefocusesonthepractical applicationoftheologicalprinciples, equippingstudentswithaheartandhead forfutureministryendeavors.”
ScottYoung
MA in Biblical Studies
BA in Biblical Studies, Minor in Christian Counseling 2024 Graduate
BrianEpenu
BA in Biblical Studies, International Student
"Ididn'tjustenrollinacollege; Ialsojoinedafamilyofbrethren whosupport,encourage,andedify oneanother.Bridgeshashelped mebecomeabetterministerand bettercomprehendtheBible. BridgesisaprogramIenjoy becauseitisadaptable.Ican attendclasseswheneverIhavethe timeorinreal-time.Oneofmy favoriteaspectshasbeenthe lecturers'humilityand willingnesstoassistme.”
Flexibleand fullyonline
Serveinyour localchurch
Fullyaccreditedbythe Association forBiblicalHigher Education Memberofthe AssembliesofGod Associationfor HigherEducation
D. Rick Ross brings a wealth of ministry experience
By JOHN W. KENNEDY
D. Rick Ross, newly appointed general treasurer of the U.S. Assemblies of God, has an extensive knowledge of the Fellowship acquired through decades of ministry across the country.
Ross started his ministry in Ohio before moving to Washington state, where he pastored for 18 years. He then spent two decades ministering in North Carolina, most recently as superintendent of the North Carolina Assemblies of God, a position he held for eight years.
In April, the AG Executive Presbytery unanimously selected the energetic and driven Ross to fill the remaining 1 -month term of Wilfredo “Choco” De Jesús. De Jesús was appointed executive director of AG U.S. Missions, succeeding the retiring Malcolm P. Burleigh.
oss is no stranger to Springfield, Missouri, where on une he officially became one of six resident members of the Executive Leadership Team (ELT). Ross graduated from Central Bible College and Assemblies of God Theological Seminary in Springfield.
As a student, Ross attended Calvary Temple (AG), where he met his wife, Susan. In 2021, Ross chaired Evangel University’s board when it chose Mike Rakes as president.
My experience as an executive presbyter has given me a greater understanding of our diverse AG culture across America. — D. Rick Ross
Since 2019, Ross has been the Southeast Area representative on the 21-member AG Executive resbytery, flying to Springfield for meetings six times annually. During that span, he has served on the xecutive resbytery finance subcommittee, working in depth with De Jesús.
“My experience as an executive presbyter has given me a greater understanding of our diverse AG culture across America,” Ross says. “I’ve seen the power of teamwork among our ELT members.”
As North Carolina superintendent, Ross established a costs savings track record. He quickly eliminated $250,000 in annual salaries and arranged for the $2 million sale of the high-maintenance 40-acre headquarters, setting aside half the proceeds for church planting and revitalization.
The district is saving $250,000 annually in facilities costs by renting 4,000 square feet from Cross Assembly (AG) in Raleigh. A district initiative to launch 100 churches this decade is ahead of schedule.
Former AG Executive Presbyter Warren Bullock, who lives in Oregon, says the experience Ross brings to the role will serve him well as general treasurer.
“If ever there was a position and a person meant for each other, this is it,” Bullock wrote to Ross after his appointment. “You have proven your financial acumen in many ways, and will do it now on a bigger stage.”
Ross is trusting the Lord to guide him in this ministry assignment.
“I hope God will bring a fresh perspective of how we can be great stewards of the amazing resources He has placed within our hands,” Ross says. “God has given us resources to make sure we reach the lost, equip our ministers, and build great churches in every community that will be marked by spiritual and numerical growth.”
As North Carolina superintendent, Ross created a culture of acceptance and partnership that is demographically representative. Over the past four years, three-quarters of new ministerial credential holders in the North Carolina Assemblies of God have been female, ethnic minorities, and/or under age 40.
There are 45 Hispanic and 25 Native American AG churches in the Tar Heel State. In addition, 10 senior pastors are women, 10 are Black, and a dozen are other ethnicities.
Ross, who holds a ministry doctorate from Bakke Graduate University in Dallas, also bequeathed a trail of impressive numbers wherever he pastored. During his first three years at hristian Assembly in Middletown, Ohio, the congregation grew from 40 to 300.
Richland AG in Washington state doubled in size, from 250 to 500, over the four years Ross led the congregation. New Life Church in Renton, Washington, burgeoned from 00 to 2,000 during his 15-year pastorate.
When Ross arrived at North Carolina’s Concord First Assembly in 2003, he realized the church needed to broaden its base beyond the 98% of attendees who were white. By the time Ross moved to his district position 13 years later, the church’s attendance had increased from 1,200 to 4,000, and 40% of congregants were ethnic minorities. The church also opened eight satellite campuses.
Unity was a hallmark of Ross’ tenure as North Carolina superintendent. He organized bimonthly prayer and discussion meetings with leaders from three other Pentecostal denominations: Church of God (Cleveland, Tennessee); the International
Pentecostal Holiness Church; and Pentecostal Free Will aptist hurch. These e orts resulted in community cooperation throughout the state.
For a quarter century, Ross has been actively involved in Convoy of Hope, the compassion ministry arm of the AG. He served as chairman of Convoy’s National Pastors Commission and was the first nonresident executive vice president in the charity’s history.
Rick and Susan have been married for 45 years and have two children and six grandchildren. An ordained AG minister, Susan led the North Carolina Network of Women Ministers.
Their son, Derrick Ross, is pastor of Celebration Church (AG) in Lakeville, Minnesota. The Rosses’ daughter, Karissa Thorpe, is a high school guidance counselor. Karissa’s husband, Seth Thorpe, serves as corporate relations director for Convoy of Hope. The Thorpes are relocating to Springfield from North Carolina.
Susan has deep roots in Springfield and the Assemblies of God. Her grandfather David Hastie served as pastor of Central Assembly of God and Southern Missouri District superintendent. Susan’s great-grandfather Arthur Hastie was one of the 300 people who gathered in Hot Springs, Arkansas, during April 1914 to found the Fellowship. (David is
pictured in his father’s arms in a photo commemorating the event.)
Both Rick and Susan have an AG heritage that extends back four generations. Susan’s father, Ronald Hastie, was president of Trinity Bible College in Ellendale, North Dakota, and pastored several AG churches. Rick’s father, Delmar Ross, was a pastor who also oversaw four Teen Challenge centers.
Two of Rick’s three siblings have led AG megachurches. Randal Ross is the retired senior pastor of Calvary Church in Naperville, Illinois. Becky Hennesy is co-pastor with her husband, Jim, of Trinity Church in Cedar Hill, Texas.
“I am so honored to serve our Fellowship and look forward to all God has set into motion according to Ephesians 2:10,” Ross says.
That verse declares, “We are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.”
JOHN W. KENNEDY
is a freelance journalist in Springfield, Missouri. He previously worked as news editor of Christianity Today, the Pentecostal Evangel, and AG News.
By JONATHAN HARDY
Moses was a remarkable man of God. Deuteronomy 34:10 says, “No prophet has risen in Israel like Moses, whom the LORD knew face to face.”
Yet even Moses had a leadership blind spot. His father-in-law, Jethro, pointed it out during a visit: What is this you are doing for the people? Why do you alone sit as judge, while all these people stand around you from morning till evening? … What you are doing is not good. You and these people who come to you will only wear yourselves out. The work is too heavy for you; you cannot handle it alone (Exodus 18:14,17–18).
Although Moses was helping many Israelites work through their di erences, the way he was going about it was inefficient. y trying to settle every dispute personally, Moses was spreading himself too thin. An unsustainable pace was capping his leadership potential.
There’s a good chance you too could minister more e ectively by identifying and addressing blind spots.
As long as there are unreached people in our communities and a need for discipleship in our churches, we should all seek to move toward greater ministry e ectiveness.
With Exodus 18 in view, consider four ways to increase your leadership capacity.
1. Embrace personal growth. Jethro saw something no one else seemed to notice. His delegation strategy had the potential not only to resolve disputes faster and more efficiently, but also to relieve some of Moses’ burden and help him avoid exhaustion and burnout.
Of course, it was up to Moses to decide what to do with this advice.
Raising the lid on your leadership capacity requires a willingness to learn. No matter how long you’ve been in ministry, there is always room for growth. That’s why you should remain open to fresh insights and new ways of doing things.
In many churches, just a few people handle all the ministry responsibilities.
But that’s not God’s design. By imparting responsibility and investing in others, we lay a foundation for greater ingdom effectiveness.
Exposure to other perspectives is vital for growth. Reading broadly and listening to podcasts are helpful practices. But you also need personal interaction.
Attend conferences. Seek out a mentoring relationship. Develop a diverse circle of friends. Form bonds with fellow pastors, as well as individuals who work in the business world or other areas of leadership.
Ask a trusted Christian friend these questions: What do you see in my leadership that needs improvement? How can I become more e ective as a ministry leader?
Even if the answers are not what you want to hear, give this feedback prayerful consideration. It might just catapult you into new levels of influence.
2. Raise up leaders to carry the load. Jethro advised Moses to share the burden of leadership with others.
Select capable men from all the people — men who fear God, trustworthy men who hate dishonest gain and appoint them as officials over thousands, hundreds, fifties and tens. Have them serve as judges for the people at all times, but have them bring every difficult case to you; the simple cases they can decide themselves. That will make your load lighter, because they will share it with you (Exodus 18:21–22).
Scripture calls the Church to develop leaders as well. In fact, Ephesians 4 describes the pastor’s role as one of equipping and building up. Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ (verses 11–13).
In many churches, just a few people handle all the ministry responsibilities. But that’s not God’s design. By imparting responsibility and investing in others, we lay a foundation for greater Kingdom e ectiveness.
As 1 Corinthians 12 reveals, God uniquely gifts each believer to serve in the Church. Comparing the Church to a physical body, the apostle Paul said, “God has placed the parts in the body, every one of them, just as he wanted them to be” (verse 18).
In other words, the entire congregation is responsible for ministry. Everyone is there for a reason and has a God-ordained role.
Doing other people’s jobs is a disservice to God, them and you. What tasks are you currently doing that others could manage? Recruit, train and empower them to do it.
you will be able to focus on matters only you can do.
Don’t just focus on the regular volunteers. If God desires every believer to participate in His work, recruiting people to join the mission is part of a pastor’s role.
Challenging circumstances prevent some churchgoers from getting involved, but many attenders aren’t volunteering simply because they don’t know there is a need. No one has asked them to serve.
Exodus 18:25 says Moses chose “capable” people. Chances are, there are people on the sidelines with passion and skills that perfectly match your church’s needs. You might be surprised how capable they can be.
Not only did Moses recruit helpers, but he also “made them leaders” (verse 25). Give people the training and resources they need to become leaders in the church.
Turning over tasks can be scary. Yet the more responsibilities you release to others, the more you will be able to focus on matters only you can do.
Pastor Craig Groeschel once said, “If someone can do something 50% as well as you with momentum and upside, give it to them.”
. uild systems to improve e ciency. A system is an organized process that promotes consistent outcomes.
Moses created a scalable judicial system, with leaders over groups of various sizes. These judges determined which cases they could handle themselves, bringing the most difficult situations to Moses xodus 1 2 2 .
When team members understand and follow the system, they can work together more efficiently. What processes do you need to establish to get everyone moving in the same direction?
4. Focus on what only you can do. Heeding Jethro’s advice, Moses narrowed his focus to just the difficult disputes. This also freed him to provide oversight and training for the other judges.
Identifying what only you can do takes time, careful reflection, and prayer. e honest with yourself about how you can best serve the ministry and what you should release to team members.
Some pastors try to juggle everything because they don’t feel they can trust anyone to help. Others may worry that delegation threatens job security. In reality, working together makes everyone better.
Where do you most need to invest your time? What do you do best, and how can you do it better?
When you focus on the matters only you can do, you’ll position yourself for long-term ministry e ectiveness. And as an added benefit, you’ll help others step into the roles God intended for them.
The Lord has great plans for you and your congregation. As you grow in Him and expand your leadership capacity, you’ll discover new dimensions of ministry e ectiveness.
JONATHAN HARDY is co-founder of Leaders.Church, an online leadership streaming service for pastors.
God created you with a unique purpose.
Unlock that purpose with a customized degree from SEU.
Learning Options
On-Campus | Online
Partner Sites Nationwide
Accelerated Timelines
Earn credit for prior learning & work experience
Associate | Bachelor’s | Master’s | Doctoral
Learn more & apply today at SEU.edu
Relevant Knowledge
Gain skills to immediately apply to your career
Southeastern University Lakeland, Florida Follow us @seuniversity
LEADERSHIP | HOME
By JAMES T. BRADFORD
If you asked my two daughters, now in their 30s, to name the best thing I did for them as a dad, they would say, “Having daddy-daughter dates.”
To this day, when they know I will be speaking to pastors about family life, my daughters remind me, “Don’t forget to talk about our dates.”
It all started when two men in the church I was
than me but had five children four school-aged girls and a preschool son.
Both men were passionate about family life. They assured me I was doing a fine job as a pastor, but said they also wanted me to become, in their words, “a great husband and a great father.”
So, we started a journey together. I’ll never forget the pharmacist saying to me during one of our regular meetings, “If your girls mess up in the future, it will be because their needs have become greater than their values. So you better be sure your daughters are having those needs met now, while you have the chance.”
These men impressed upon me the value of spending weekly time, one-on-one, with each of my daughters. Thus, I blocked out the time on my calendar, referring to these special appointments as “daddydaughter dates.”
If my kids were boys, I probably would have chosen a di erent term, such as “father-son time.” The important thing is carving out space to give children the attention, safety, and time they need.
Quality time alone with kids nourishes their hearts emotionally and communicates they are important to us.
I was particularly aware that as a dad, I was the most significant male role model in the lives of my daughters. Our special dates allowed me to give each girl undivided attention and increase my opportunities to make a positive imprint on them. hildren notice how the significant people in their lives seem to view them. These reference points play a role in shaping their identities and self-esteem. Our identity should ultimately come from a God who loves us relentlessly. But a child’s early perception that he or she is unworthy of a parent’s approval or attention, or the church is more important, can cause real and lasting harm.
Time alone with our children creates a forum for communication and a safe space for honesty. We can’t always protect kids from difficult challenges or even hurts, but they do need places of emotional safety.
My greatest desire in spending weekly time oneon-one with my girls was to stay in touch with their hearts. For that reason, I listened much more than I talked.
When my daughters were young, I wasn’t always sure our times together amounted to much of value. ut the cumulative e ects of listening to them and giving them a safe space week after week, year after year, created a closeness I still treasure.
I wanted my girls to feel safe expressing their feelings and struggles without me pressuring them to talk or judging them for how they felt when they did share.
It was sometimes tempting during these discussions to confront my daughters about issues needing discipline or correction, but I didn’t want them to dread our times together. So I tried to save such conversations for other settings.
Further, I tried to be careful not to shift into pastor mode, always quoting a Bible verse for whatever my girls were facing. Instead of preaching at or telling them to behave because of my ministry position, I simply encouraged them to grow in their love for Jesus.
I wanted my girls to feel safe expressing their feelings and struggles without me pressuring them to talk or judging them for how they felt when they did share.
There are many things pulling at the hearts of our children. That’s why it is so important that parents stay in touch.
Kids want and need time with their moms and dads more than most parents realize. In an era
when many families struggle even to eat a meal in the same room, prioritizing time together is always worth the e ort.
Respect, emotional safety, and fun all became part of the one-on-one times I shared with my daughters over the years.
Our dates started simply and changed as my girls grew, but they all involved sugar in some form. We went from sodas and fries to donuts or cinnamon rolls, eventually graduating to more expensive coffees and fancier desserts.
The dates also became longer. When the girls were in elementary school, our times together lasted 30–45 minutes. Later on, we lingered over our pastries longer and the conversations grew deeper. The discussions went from me asking what they did at school that day to them opening up about relationships, life challenges, and personal hopes.
daughter — all before dinner. My wife just looked the other way when she heard about how much sugar we had already consumed by the time we got to the dinner table.
As my daughters grew older, I made a special e ort to treat them as I would want any other man to do someday. Although there was no pressure on them to dress up, I opened car doors for my girls, paid for their food, and treated them with respect and honor.
In an era when many families struggle even to eat a meal in the same room, prioritizing time together is always orth the effort.
When my banker friend said he was spending individual time weekly with each of his four daughters, my first response was, “I don’t have that many evenings in a week!”
However, my friend assured me such dates don’t have to last hours. He said creative planning was key. The weekly routine with one of his daughters involved leaving early for school and stopping somewhere on the way for a quick breakfast together.
When my girls were in school, our day together was usually Friday. I would pick up one daughter at school, take her out for a while, drop her o at home with her mother, and then take out the other
I hoped that when my daughters were grown, if some other guy did not treat them as respectfully as their dad did, they would notice it immediately and run from that relationship.
Of course, nothing replaces praying regularly for our children. Just like the churches we may pastor, prayer always carries the day when we pair it with healthy relationships and open hearts.
I never wanted my girls to grow up angry that their dad was a pastor, or feeling like victims to the mission of Christ. The times alone with each of them became an important part of helping my daughters mature into healthy adults who love and serve the Lord.
JAMES T. BRADFORD, Ph.D., is senior pastor of Central Assembly of God in Springfield, Missouri, and former general secretary of the Assemblies of God.
By SUE SCHLESMAN
Earlier this year, Kara (not her real name) visited our church with a friend. Not only had she been away from church for decades, but Kara was also deeply involved in witchcraft.
That Sunday morning, however, Kara and her friend came forward together during the invitation. Weeping, Kara repented of her sins and received Christ as Savior.
Kara shared her contact information and accepted an invitation to attend Connections, a ministry for new converts that meets immediately after worship.
That first week, ara discarded her occult paraphernalia, joined a Bible study, and connected with a number of Christians who reached out to encourage her.
Over the next two months, Kara was baptized in water, became a church member, and received the baptism in the Holy Spirit. She also brought family members and friends to church and saw her two children come to Christ.
Kara’s story is remarkable but not unusual. Her experience at the altar and the follow-up support she received are part of our congregation’s standard approach to making and retaining disciples.
Although our church is years old, more than 10% of Sunday attenders have been Christians for less than 18 months. Every week, people come to the altars for salvation. Nearly all welcome discipleship, grow in their faith, and develop relationships within the church community.
It wasn’t always this way. We used to count raised hands to determine who had made spiritual decisions, only to find that few of those individuals ever became integrated into the life of our church.
So, what changed?
We started by asking questions: Do people understand their salvation decisions? Are new converts growing as Christ followers? Are they taking spiritual steps — and doing so quickly, as in the Early Church? And are they ultimately becoming disciples who make disciples?
Whenever the answer was “no,” we adjusted our methods and ministries. As a result of this discovery process, we made at least nine crucial changes in our church culture.
1. We emphasized salvation and relationships. Following Jesus’ teaching in Luke 15, we prioritized the lost. Our ministry focus is helping the unchurched and dechurched engage, belong and stay.
Personal relationships are at the heart of everything we do. This emphasis helps everyone feel welcome and represented.
2. We became more intentional about teaching Pentecostal distinctives. Over the past two years, hundreds of people have received the baptism in the Holy Spirit.
Volunteers then collect their information and invite them to Connections.
It is important to interact personally with people who respond to a call for salvation, making sure they understand their need, prayer, decision, and next step.
4. We restructured our new believer discipleship process. Our goal is protecting the gospel seed the moment it takes root in a person’s heart. This is why we created Connections. The four-week program teaches faith basics, covering connections to God, His family, His process, and His mission. Individuals can join at any point.
When new believers finish onnections, they transition to another group that digs deeper into Christian fundamentals. Most Connections participants move to the next step because they’ve already formed relationships with one another.
5. We started conversations. In both groups, the approach is relational rather than programmatic. In a living room setting near the worship center, we sit in a circle and talk about our spiritual journeys over light refreshments.
If we fail to build connections and incorporate new believers into the life of the church, we can’t expect them to keep showing up.
I am convinced that without this increased focus on the Spirit’s work, we would not be witnessing weekly salvations.
3. We made salvation altar calls the climax of every service. At the end of each message, we have an invitation, with the house lights up and worship team singing.
The first altar call is for people to respond specifically to the sermon. The second is a salvation presentation.
Volunteers walk the aisle with those who respond, as the congregation cheers. Our pastor prays the sinner’s prayer with everyone who comes forward.
After everyone has shared, we read Scriptures on foundational faith topics. Additionally, we explain why personal Bible reading is important and how to start.
6. We formed connections. We pair each convert with a Connector — a trained volunteer who provides relational support. onnectors are the first Christian friends many new believers have.
Connectors accompany new Christians during their early spiritual steps, helping them find a place of belonging.
Befriending each believer is like packing good soil around seeds. It helps insulate them against the enemy’s attacks and life’s distractions (Matthew 13:19,22).
Relationships are vital to retention. If we fail to build connections and incorporate new believers
into the life of the church, we can’t expect them to keep showing up.
7. We involved the congregation in outreach. We started training Connectors by inviting several spiritual leaders to help us during response times. onnectors o er to walk with individuals who raise their hands for salvation, remain with them during the salvation prayer, invite new believers to Connections, exchange contact information, and follow up during the week.
Once congregants started participating in spiritual transformations, they were hooked. The entire church has become more attuned to what God is doing in our midst.
Laypeople who are personally engaged in evangelism and discipleship make for a healthier church. The pastoral sta regularly participates in Connections as well, but this ministry is no longer dependent on us.
8. We altered our metrics. Rather than counting attenders, we started tracking spiritual transformations — a metric that aligns with Scripture (Acts 2:41; 4:4).
New Testament authors reported salvations, water baptisms, healings, and Holy Spirit infillings. The Early Church multiplied as new converts became active in worship, giving, evangelism and leadership.
We have found that more than 90% of the people making salvation decisions during altar calls are developing relationships within the church.
Over the past 18 months, 85% of new believers started a process of ongoing discipleship. They are getting baptized, joining small groups, becoming church members, serving, and participating in outreach.
Our emphasis on relationships over attendance numbers creates an atmosphere of inclusivity and family. Connectors stay in touch with new believers and encourage their spiritual growth.
Some converts eventually go on to become Connectors, and the cycle repeats.
9. We communicated results. To encourage evangelism and reception of new people, we started
sharing transformation stories through videos and personal interviews.
These testimonies are energizing. They keep seekers and new believers at the center of our ministries. They also inspire members to live the gospel outside of church by loving their neighbors and serving the community.
Last year, a new member of our Connections group asked me, “Is six hours too long to read the Bible every day?
“I can’t stop reading,” she explained. “It’s like the Bible is alive!”
This woman is still reading her Bible and experiencing the life-changing power of the gospel. She has recovered from debilitating depression. Her marriage was restored, and she led her husband to Christ. She loves to pray and regularly shares her faith with others.
Pew Research Center reports that about 3 in 10 .S. adults today are religiously unaffiliated. Yet according to Barna Group, 74% of Americans want to grow spiritually, and 44% say they are more open to God than they were before the pandemic.
There is a vast mission field in our own backyards. Are we reaching the lost and making disciples? When people come to church and accept Christ, do they feel supported enough to stay and belong?
The Holy Spirit is drawing people to Jesus. Our mission is to invite them, welcome them, walk with them, and teach them. When we open our eyes to this work, we will see that the fields truly are ripe for harvest (John 4:35).
SUE SCHLESMAN
is discipleship director at West End Assembly of God in Richmond, Virginia.
As a pastor, you’ve spent years building the youth of your church on the foundation of Jesus Christ.
But for many students leaving for college these days, those values will be undermined. At Northwest University, it’s a much di erent story. Our professors proclaim Jesus. Our classrooms invite Jesus. And our chapel resounds with praise. Here, our students don’t just receive a highly awarded educational experience that leads to great careers—they also graduate with an even deeper sense of Christ’s presence in their lives.
Learn more at northwestu.edu A
By JOHN WOOTTON
Years ago, my parents noticed some unhealthy patterns in the new church they were attending.
Upon trying to talk with the pastor, my father quickly got the message that his questions were not welcome.
One day, a congregant who worked for the telephone company was testing lines near the church. He overheard that pastor having an inappropriate conversation with the church secretary.
As more details came to light, the pastor ultimately lost his ministry and marriage. My father’s concerns about the leader’s behavior and lack of accountability suddenly made sense.
I’ve often wondered whether that minister’s downfall could have been avoided if he had been more open to feedback. As my parents later recalled, one of the pastor’s favorite admonitions was, “Touch not mine anointed” (1 Chronicles 16:22; Psalm 105:15, KJV).
That Old Testament phrase refers to God’s care for Israel. But many church leaders through the years have misused it to suggest they are beyond scrutiny. The message essentially becomes, “At this church, we don’t question our pastor.”
Guiding Principles
Most pastors are grateful for helpful questions arising from pure motives.
Sure, it can be awkward when conversations feel confrontational. If there are unfair allegations or premature judgments, it is draining and discouraging. Still, pastors should never set themselves up as somehow immune from accountability.
As examples in the Early Church demonstrate, heeding correction can enhance ministry.
Scripture provides a helpful framework for navigating negative feedback. ollowing are five principles to keep in view.
1. Encourage respectful communication. Cultivate an atmosphere of love, honor, and grace for leaders and laity alike.
As the apostle Paul told Timothy, “The elders who direct the a airs of the church well are worthy of double honor, especially those whose work is preaching and teaching” (1 Timothy 5:17).
2. Assume a humble and prayerful posture. Even the apostles knew they needed God’s help in leading honorably and communicating e ectively phesians 1 20 olossians 2 Hebrews 13:17–18).
Rather than becoming defensive in the face of criticism, ask congregants to join you in seeking God’s wisdom and guidance for the church.
3. Remain open to correction. Acts 15 provides an excellent example of church leaders working through a significant dispute. Those insisting
on circumcision for Gentile converts were in the wrong, and frank discussions became necessary.
In the end, flexible attitudes amid challenging discussions led to a decision that was agreeable for everyone. The resulting unity inspired joy and opened a door for the gospel’s spread among Gentiles.
4. Proceed appropriately. Matthew 18:15–20 calls for a discreet conversation before complaining to others. Although this passage isn’t specifically about confronting a leader, it can be a helpful template.
Private discussions may reveal simple misunderstandings that are easily resolved. Conversely, when issues spread prematurely into gossip and speculation, speedy resolution becomes more difficult.
Nevertheless, a more direct approach is sometimes in order. In Galatians 2, Paul publicly confronted Peter for discriminating against Gentile believers. Notably, Peter’s subsequent ministry among Gentiles was highly e ective and included his praise of aul’s teaching style 2 eter 1 1 .
Churches need established norms for handling concerns. The larger the church, the less practical it is for the lead pastor to meet with every parishioner who complains. Consider creating a system for addressing problems and passing feedback up the chain of authority.
Even in smaller churches, pastors may want to clarify protocols for arranging meetings or communicating matters of importance.
When it comes to accusations of wrongdoing against a church leader, hearing from multiple witnesses is the biblical standard (1 Timothy 5:19). This prevents overreacting to one individual seeking to disrupt and divide.
However, when the allegation involves serious matters such as sexual impropriety, even a single accusation merits attention. If the alleged o ense constitutes a crime, church leaders should notify the police.
5. Correct errant teaching and unethical practices. As examples in the Early Church demonstrate, heeding correction can enhance ministry. romptly address issues with sta members and volunteers that call for correction.
While minor concerns may be resolved privately, ongoing sinful o enses by church leaders must be dealt with publicly. Exposing misbehavior and explaining the church’s response helps avoid any appearance of favoritism and serves as a lesson to the entire congregation (1 Timothy 5:20).
I have witnessed the unfortunate consequences of pastors refusing to receive corrective counsel from fellow church leaders.
Some pastors tune out months or even years of negative feedback concerning their strong-handed tactics or unhealthy demeanors. A reluctance to listen sometimes results in church boards asking for their resignations.
I've also seen pastors challenge boards for reaching that conclusion in their absence. This was both a red herring and a red flag. oard members were treated as though their overdue decision was on par with the long-term patterns of unethical pastoral leadership they were addressing.
“Sure, I made bad choices, but so did you,” the pastor might say. “Let’s just start from scratch, OK?”
In the end, desperate attempts at manipulation removed any doubts that these board members had made the right decision.
Pastors and church leaders are wise to maintain a position of openness toward questions and correction. With the right support systems in place, the easier we make it for concerns to reach our ears, the better.
Direct, respectful conversations extinguish a lot of small fires. In many cases, a fair hearing of each person’s perspective is all it takes to correct misunderstandings.
Even if someone is just trying to stir up trouble, a meeting can help church leaders get ahead of the problem. A united front is the best response to congregants who consider nitpicking a spiritual gift.
Don’t dismiss a critique without hearing it out, though. onsider the tremendous benefit of leaders
entertaining criticism that came to the Early Church in erusalem Acts 1 .
The apostles became unintentionally negligent as Hebraic widows were prioritized over Greeks. Advocates for Greek widows felt slighted and registered a complaint.
With the right support systems in place, the easier we make it for concerns to reach our ears, the better.
hurch leaders could have waved o the grumblings and told the Hellenists they were reacting inappropriately. They could have said, “We don’t talk about Pastor Peter like that.”
Instead, church leaders employed careful listening and instituted meaningful changes. Leaders acknowledged they had caused an o ense and took steps to address the problem.
As a result, the laity felt heard and cared for by their elders, which sparked true healing and unity. Further, the exercise propelled church elders into powerful new spiritual opportunities.
The ensuing shift launched a rapid revival that won many converts to the Lord, including Jewish priests.
This is the beauty of Christian correction, even when it puts us as church leaders on the receiving end. Openness to reasonable questions and criticism — and willingness to handle those issues scripturally — introduces new levels of joy and fulfillment in pastoral ministry.
JOHN WOOTTON is superintendent of the Ohio Ministry Network (Assemblies of God) in Columbus, Ohio.
By RON SELLERS
There is no shortage of literature about the challenges facing today’s church leaders, from the rise of the “nones” (those with no religious affiliation to the decline of worship attendance.
But it’s not all bad news. New research shows local churches are still making a di erence.
Grey Matter esearch and Infinity oncepts recently surveyed 1,010 evangelical Christians for a report titled The Spiritual Journey: How Evangelicals Come to Faith. Following are some key findings.
Many evangelicals point to a church’s influence as a major reason they came to faith.
In fact, 1 of evangelicals report a church they attended had the single greatest impact on their conversion decision, while another 44% name a church as a significant contributing factor.
Additionally, 7% say the single biggest factor in their decision was a specific pastor, with 2 calling this a significant factor.
Another 3% report a church leader other than a pastor (e.g., a Sunday School teacher, deacon, or small group leader) was the most important contributor, and 1 say such a church leader played a significant role.
Put another way, 35 million evangelical adults today are Christians at least in part because of a church’s influence 2 million because of a specific pastor and 11 million because of another church leader.
In total, 43 million evangelicals came to faith through the influence of a church or church leader.
before age 18.
When pastors, sta members, and volunteers wonder whether their ministry e orts are making a di erence, such figures should bring encouragement.
What happens at home also a ects many faith decisions.
When naming the single greatest influence in becoming a Christian, 28% cite parents. A total of 51% say one or both parents played a significant role in their decision.
Other family members — such as grandparents, siblings, aunts, uncles, or cousins — are also important. About one-third of evangelicals (32%) report that a family member other than a parent influenced their decision to come to faith.
Why do parents play such a central role in faith decisions? Because the average adult evangelical came to faith at age 15. About 7 in 10 (72%) accepted Christ before age 18.
Of the 28% who became Christians as adults, one- uarter still mention parents as a significant reason.
Among evangelicals who came to faith during childhood, 2 were aged 9 at conversion 2 were 10–12; and 17% were teens.
Just 4% of evangelicals surveyed became Christians within the past four years. Among those who accepted Christ as adults, the conversion happened 25 years ago on average.
Most evangelicals 9 recall multiple influences in their decision for Christ, with the average respondent citing . di erent factors.
In addition to church and family, say personal ible reading was an influence. ther influences include spouses or significant others (14%), friends (22%), Christian books (8%), events (14%), radio or television programs , and difficulties or tragedies that drove them toward God (23%).
Most evangelicals (96%) recall multiple influences in their decision for Christ, with the average respondent citing . different factors.
While thoughts of conversion often bring to mind evangelistic crusades, church altar calls, and other dramatic experiences, only of evangelicals can recall a specific point in their lives when they decided to trust Christ.
Instead, 37% say they were raised as Christians, and while they can identify an age at which they accepted these beliefs as truth, they cannot recollect a precise moment of decision.
Another 1 say their conversion was a gradual one, with no distinct transformation date or event.
Research is helpful only when we put it to use. So, what can we learn from these numbers?
First, church ministry is vital. Pastoral discouragement is at unfortunately high levels. This research is an important reminder of the need for pastors.
If you ever feel like giving up on pastoral ministry, there are 43 million reasons to carry on.
It’s not just pastors who become discouraged. Deacons, elders, teachers, worship leaders, administrators, and others in the church wrestle with doubts about whether their contributions matter.
Not only did such sta members and volunteers play a role in the 43 million decisions for Christ influenced by churches, but they specifically contributed to 11 million decisions.
While celebration of positive news is worthwhile, there are other things we can learn that may increase ministry e ectiveness.
One reason people don’t evangelize is fear. This may include anxiety over not being able to answer questions, looking foolish, or facing rejection, but fear of failure is a major obstacle to people sharing Christ. And lack of obvious results may be one reason some Christians stop trying.
Are we setting up believers to feel as though they have failed if their ministry e orts don’t directly result in conversions?
A common description of evangelism as “leading people to Christ” suggests each witness will directly see results. Yet with an average of . di erent influencing factors by the time someone becomes a Christian, there’s a 71% chance that if you are one of those factors, you won’t be the fin l one. You may never see the fruits of your e orts, no matter how critically important they were.
In reality, evangelism is often like working in a community garden. One person prepares the soil, another plants the seed, a third pulls the weeds, and others reap the harvest.
Does evangelism training sufficiently prepare people for being contributors rather than just converters? Congregants need to understand that the measure of successful evangelism is not only conversions, but also e ort and engagement.
Considering nearly all evangelicals cite multiple influences in conversion, evangelism training should encourage parishioners to help others contribute to processes they start.
Share the gospel, but then leave a book, send a link to a website, extend an invitation to an event, suggest a Bible reading app, or introduce the person to another Christian who may have an opportunity to build on the work already underway.
The fact that nearly 3 in 4 evangelicals come to faith before adulthood highlights the importance
A common description of evangelism as “leading people to Christ” suggests each witness will directly see results. Yet you may never see the fruits of your efforts, no matter ho critically important they were.
of ministry to children and teens. Churches should consider focusing even more on these areas.
Conversely, while most evangelicals made a decision during their first 1 years, only one- uarter did so during their remaining decades.
Despite all the time and money dedicated to adult evangelism, relatively few adults are coming to Christ. It is worth evaluating how your church can better utilize available resources to move the needle on this metric.
inally, parents play a significant role in leading their children to Christ. Churches should prepare families for evangelism and discipleship at home.
Further, we can encourage grandparents, aunts and uncles, and others to reach their family members. The youth group can equip teens to become spiritual mentors to their siblings and friends.
Prayerfully review your church’s evangelism e orts in light of these research findings. elebrate contributions, but also consider how some changes might sharpen your evangelistic focus for an even greater harvest of souls.
RON SELLERS
is president of Grey Matter Research & Consulting, a firm that regularly serves Christian ministries, denominations, and churches to solve their information needs.
By DARRIN J. RODGERS
Thirty years ago, Black and white Pentecostal leaders came together in Memphis, Tennessee, to help heal racial fractures.
On Oct. 18, 1994, they dissolved the Pentecostal Fellowship of North America (PFNA), a predominantly white organization established in 1948.
The following day, diverse denominational leaders formed a new organization, Pentecostal and Charismatic Churches of North America (PCCNA).
Dubbed the Memphis Miracle, this gathering marked the beginning of a strategy for racial reconciliation among Pentecostals.
Unity and Division
The A usa Street evival in Los Angeles 190 09) set the stage for the Pentecostal movement — including the Assemblies of God, founded in 1914.
At Azusa, African American pastor William J. Seymour promoted a vision of “brotherly love” across racial divides.
Frank Bartleman, a white participant in the revival, exulted that “the ‘color line’ was washed away in the blood” of Christ. However, this interracial vision was quickly eclipsed as Pentecostals organized churches largely along cultural and racial lines.
The PFNA became symbolic of the division between white and Black Pentecostals. Although the organization claimed broad Pentecostal representation, there were no Black denominations within its ranks.
Throughout the latter half of the 20th century, the Assemblies of God and other PFNA members took steps to include Black adherents. However, majority white and majority Black denominations seemed to run on parallel tracks, with little formal interaction at the national level.
After the 1992 Los Angeles riots, Black and white Pentecostal leaders formed relationships and took intentional steps to bridge the racial divide.
Rather than asking Black denominations to join the historically white PFNA, leaders opted to form a new organization that included diverse membership at the outset.
Gilbert E. Patterson of Temple of Deliverance Church of God in Christ and Samuel Middlebrook of Raleigh Assembly of God co-chaired the local planning committee for the 1994 meeting. Although both men had pastored in Memphis for nearly three decades, they had never met prior to the cooperative project.
More than 3,000 people attended the three-day Memphis gathering. On the morning of Oct. 18, leading Pentecostal scholars Cecil M. Robeck Jr. (Assemblies of God), Leonard Lovett (Church of God in Christ), William Turner (United Holy Church), and Vinson Synan (International Pentecostal Holiness Church) delivered presentations about the sad history of racism, separation, and social neglect.
A wave of weeping swept over the auditorium. Participants sensed this was the Holy Spirit’s seal of approval over the proceedings.
Synan later recalled, “These sometimes-chilling confessions brought a stark sense of past injustice and the absolute need of repentance and reconciliation.”
Evening crowds worshipped and heard rousing preaching by G.E. Patterson, Billy Joe Daugherty (Victory Christian Center in Tulsa, Oklahoma), and Jack Hayford (International Church of the Foursquare Gospel).
The meetings came to a climax during the Oct. 18 morning session when Charles E. Blake (Church of God in Christ) tearfully told those gathered, “Brothers and sisters, I commit my love to you. There are problems down the road, but a strong commitment to love will overcome them all.”
Hayford then interpreted a message in tongues. Hayford said that God poured out His Spirit and over time two separate Pentecostal streams developed, but the waters became muddied, “not by your crudity, lucidity, or intentionality, but by the clay of your humanness the river has been made impure.”
Next, Donald Evans approached the platform. Through tears, the white Assemblies of God pastor explained that he felt God’s leading to seek forgiveness for historical racial discrimination while washing the feet of Church of God in Christ Bishop Ithiel Clemmons.
A wave of weeping swept over the auditorium. Participants sensed this was the Holy Spirit’s seal of approval over the proceedings.
The 1994 Memphis Miracle gave many Assemblies of God leaders a heightened sense of urgency for racial reconciliation.
In response, the 1995 General Council resolved to encourage the “inclusion of black brothers and sisters throughout every aspect of the Assemblies of God.”
Then-General Superintendent Thomas E. Trask appointed a committee to study the possibility of changing the General Presbytery and Executive resbytery “so as to more accurately reflect the composition in language and culture of our Fellowship.”
In 1997, the General Council voted to add ethnic fellowship posts to the General Presbytery and expand the Executive Presbytery to include a representative from ethnic fellowships.
With his 2007 election as executive director of .S. Missions, ollie Smith became the first lack member of the Executive Leadership Team.
The Fellowship’s Black constituency has increased more than fourfold since 1994. In 2023, 10.9% of AG adherents and 3.3% of ministers were Black.
The Memphis Miracle highlights four enduring lessons for church leaders.
1. Big changes often start with small steps. The Memphis Miracle was one event focusing on Black-white relations. Pentecostal leaders recognized the need for bringing together diverse voices.
This became an important catalyst for moving Assemblies of God polity toward better representation of all racial and ethnic groups.
Comprehensive solutions sometimes happen incrementally through conversations and the development of relationships.
2. Everyone has blind spots. Culture shapes perceptions and values more than people sometimes realize. This can lead to the erroneous notion that success within a particular cultural paradigm always equals God’s approval or blessing. ringing together people from di erent backgrounds can help challenge assumptions that may reflect culture more than biblical values.
Hayford explained that it was difficult for leaders to talk about racial reconciliation: They weren’t conscious sins of antagonistic opposition to other people. They were reflections of our being blinded by our own flesh, our own historic traditions and our culture, rather than being di erent from the culture. We had become mirrors of the culture, and we did not recognize how unrepresentative of Jesus and His church we were.
3. Progress requires contrition. Pentecostal leaders were remarkably transparent in Memphis, appearing in public before a large audience and acknowledging sin, neglect, and shortcomings in their churches.
Trask told the gathering, “Please fault our past history on race relations where we have erred. But please also help us with a new vision of what the
Bringing together people from different bac grounds can help challenge assumptions that may reflect culture more than biblical values.
Church can be, and help us with your counsel, your correction, and your prayers of intercession.”
4. History bears remembering. A thoughtful examination of history reveals painful realities, but it can also bring healing.
Trask saw Azusa Street as a compelling metaphor for the Holy Spirit’s work of reconciliation. During his address, Trask called Pentecostals to rediscover neglected truths from their own past:
We desire the multiracial model of Azusa Street not to be an anomaly of modern Pentecostal history, but to become the prototype for what the Holy Spirit wants of the Church in the years ahead. We believe the Holy Spirit intentionally gave us Azusa Street as a beacon and pointer of what we might be. We cannot undo the history of racism that followed the Azusa Street revival. But we can, with the Lord’s help, write a new and better chapter.
DARRIN J. RODGERS, J.D., is director of the Flower Pentecostal Heritage Center of the Assemblies of God.
Preserving and Sharing
Access digitized periodicals, photographs and other research tools
Ruthie Oberg to preach at your church or district event
C h u r c h s i z e i s n ’ t a p r o b l e m .
B y K A R L V A T E R S
For decades, American churches did everything possible to generate growth. The focus on more and bigger seemed right. But the cumulative negative consequences are now becoming apparent.
An unhealthy chasm between the haves and havenots is splintering the Church and threatening its health and e ectiveness. eneration of bigness is crushing the spirits of have-nots, inflating the egos of haves, and creating a frenzied pursuit of numbers.
I got my first whi of this when I began pastoring a small church during the late 1980s.
At the time, robocalling was the latest marketing tool. A church consultant recommended the technology for generating buzz and drawing crowds.
To d ay t h e r e i s a n
u n r e l e n t i n g d e m a n d
o n c h u r c h e s t o g e t
I t i s b u r n i n g o u t p a s t o r s ,
t e m p t i n g l e a d e r s t o
c o m p r o m i s e t h e i r
va l u e s , a n d diverting attention f r o m
w h a t m a t t e r s m o s t .
In theory, 20,000 calls yielded some 2,000 positive responses, attracting 200 attendees on launch day for new church plants. Twenty of those attendees would become full-time church members.
Established churches could expect only half that response, the consultant added. To gain 20 new
members, we would need to make 40,000 robocalls. Setting up such a campaign would require hundreds of work hours and cost more than a quarter of our church’s annual budget.
The consultant assured us the numbers were in our favor. If we invested the funds which he o ered to loan us with interest), the 20 newcomers would pay for it with their tithes in less than a year.
Intriguing as this was, I had questions: “What happens if our church goes into debt, but the new members don’t stay or don’t give? How can I recruit enough volunteers to manage 40,000 phone calls? People hate robocalls, so why would we want to do something everyone dislikes?”
Finally, I said, “I’d rather do something of value, like feeding hungry people, helping single moms, or o ering classes where unchurched community members can ask hard questions and have healthy, biblically guided conversations. If no one becomes a regular attender, at least we will have shared Christ’s love and pointed people to Him. Isn’t that a better option?”
“No,” the consultant insisted. “Those types of programs get far less numerical return. We’re recommending robocalls.”
We ultimately declined the o er. I later spoke with a local church planter who tried robocalls and saw few lasting results.
Not surprisingly, the robocalling approach to church growth didn’t last long. But the obsession with getting people in the building at all costs remains.
The Great Commission mandate is to make disciples, not attract crowds (Matthew 28:19–20). In fact, even as Jesus drew followers, He preached difficult truths that reduced their ranks ohn 6:60–66).
According to the Book of Acts, “large numbers” converted to Christianity in Ephesus (19:26). The church in that city grew so rapidly pagan shrine makers felt threatened and started a riot (verses 23–41). Nevertheless, an assessment of the Ephesian church in evelation o ered no comment on the
congregation’s size. Instead, the resurrected Jesus called on members to repent over forsaking their first love 2 1 .
Christians at Laodicea felt secure in their wealth. But the Lord critiqued their lukewarm faith and exposed their poverty of spirit (3:14–22).
Meanwhile, Jesus honored the faithful church in Philadelphia, even though they had “little strength” (3:8). And He comforted the persecuted congregation in Smyrna, saying, “I know your a ictions and poverty — yet you are rich!” (2:9).
No honest reading of such passages can lead us to think Christian ministry is all about attracting crowds and amassing resources. Yet wealth and attendance have somehow become the measures of American evangelical church success.
By this metric, growth and strength are synonymous with numerical increase. If a congregation is not seeing an annual uptick in attendance, we assume it is stuck, broken, or dying — regardless of its health.
When numbers take priority over spiritual flourishing, we have a problem. An obsession. And this obsession is causing us to behave in ways that are not only unhelpful, but also idolatrous.
Biblically, idolatry doesn’t start with physical objects, but with futile thoughts, foolish hearts, and claims of wisdom (Romans 1:21–25).
While Old Testament teachings against idolatry tended to focus on the worship of physical things, New Testament writers listed idolatry alongside sins of behavior and the heart (Galatians 5:20; Colossians 3:5; 1 Peter 4:3). An idea can be an idol.
Of course, there is nothing inherently wrong with large congregations. Reaching more people with the gospel is a good thing.
Yet today there is an unrelenting demand on churches to get bigger, faster. It is burning out pastors, tempting leaders to compromise their values, and diverting attention from what matters most.
Big isn’t the problem; bigness is. Bigness is an attitude, not a number. It is a mindset that prioritizes
becoming bigger over being biblical. It contributes to the exaltation of human leaders, which opens the door to other problems.
Pastors who are attracting crowds frequently get a pass on problematic behavior. Christians shrug and say, “The church is growing, so they must be doing something right.”
In his forthcoming book, The Gift of Small, Allan T. Stanton recalls the following exchange: Once, while touring an area of my state with a denominational regional official, the official pointed out a small church and said, “That church is successful. It’s growing like crazy. The theology is terrible — not at all what we teach. But they’re growing!”
I wish I could say this is surprising. But I’ve heard similar comments too many times.When increase is more important than integrity, that’s idolatry.
Jesus cautioned His followers to count the cost before building towers (Luke 14:28–29), and to focus on the condition of their souls rather than the size of their barns (Luke 12:16–21).
In recent years, we’ve become almost immune to the shock of pastors failing morally. On numerous occasions, I’ve talked with sta members in the aftermath of such situations and heard them say, “That’s just how our pastor was. He was known to be a little handsy or crude, flirty, or volatile , but no one challenged him on it because the church was growing.”
As undershepherds of God’s flock, we must stop overlooking character flaws in favor of numerical increase. The biblical requirements for church leaders have nothing to do with uantifiable results, and everything to do with character 1 Timothy 1 Titus 1:6–9).
Providing cover for habitually bad pastoral behavior is a common symptom of the idolatry of bigness.
Wanting more people to come to church is a good motive, of course. But that’s the way it is with idolatry. Even if it starts with noble intentions, it is a problem when it stops pointing to God and starts replacing Him in our hearts, minds and priorities.
While the First Commandment forbade worshipping other gods, the Second prohibited creating an image for worship, including one of the true God (Exodus 20:3–4). That’s because an idol can become a stand-in for God without us even realizing it.
Increased numbers start out as a visible manifestation of God’s invisible blessings. Rising attendance can glorify God — that is, until it becomes our singular focus. That’s when it takes on the status of an idol.
In the ministry world, numbers define us. They shouldn’t, but they do. The pastor leading a congregation of 3,000 receives more credibility than a pastor of 300 — and considerably more than a pastor of 30. The Church has an unhealthy relationship with bigness.
This is especially true in the American Church. And it’s destroying us. Pastors are leaving ministry over their inability to get the numbers up. Those who remain are dealing with stress and burnout at record levels — regardless of church size.
Bigness is a craving that always demands more. An obsession with numbers may be the least-acknowledged major contributor to pastoral departures, ministerial burnout, congregational division, moral compromise, and a long list of other church dysfunctions.
How did we get here? The answers are not simple, but the cult of bigness has been decades — if not centuries — in the making.
Donald McGavran was an American missionary to India from 1923–54. Near the end of his tenure, he heard about entire villages in India and beyond that were coming to Jesus en masse.
Skeptical of the reports, McGavran visited several Indian villages and discovered that what he had heard was true. So, he decided to study what was happening.
Upon retiring from his missionary position, McGavran traveled to several African nations where similar events were occurring.
McGavran later published his findings in The Bridges of God. It introduced a number of terms
Most church growth conferences over the past 40 years have featured leaders of the big gest congregations. Pastors from smaller settings gather to learn the secrets of increasing attendance.
and ideas that are part of evangelical vernacular today, including the phrase “church growth.” In fact, this book has been called the magna carta of the church growth movement.
In 1965, McGavran started the Church Growth Institute at Fuller Theological Seminary in Pasadena, alifornia. or the first seven years, admissions requirements included foreign missions experience, fluency in a second language, and demonstrated field knowledge of an indigenous context outside the student’s own.
By design, these standards excluded most American pastors. McGavran worried they would use his principles to make U.S. churches bigger rather than helping unreached peoples come to Christ.
In 19 2, at age , McGavran finally gave in to overwhelming requests and co-taught a class with C. Peter Wagner for American pastors. This is universally considered the spark that started the church growth movement.
What did American pastors do with these lessons? Exactly what McGavran feared. We turned it into a race to outgrow the church next door.
The roots of this movement stretch back even further than McGavran, beginning with America’s great founding principles. The First Amendment to the U.S. Constitution enshrines several basic liberties, including freedom of religion.
Most European nations during the 18th century collected taxes for state-sanctioned churches. In this way, everyone tithed, whether they wanted to or not. Pastors received their incomes from the government.
In contrast, the First Amendment gave Americans the right to worship or not as they saw fit. And most didn’t. Sociologist and religion professor Rodney Stark conducted an analysis of church and census records and estimated that in 1 , just 1 of colonists were churchgoers.
Preachers who could draw the biggest crowds and raise the most money built the biggest churches. Thus, the model of the entrepreneurial pastor was born.
During the church growth movement, these entrepreneurial pastors applied McGavran’s missional ideas and terminology to their American context.
This explains why most church growth conferences over the past 40 years have featured leaders of the biggest congregations. Pastors from smaller settings gather to learn the secrets of increasing attendance.
There is little interest in gleaning wisdom from faithful, small-church leaders. Pastors want to hear from those who have seemingly arrived — so they, too, can grow their churches bigger, faster.
igness is deceptive. It’s easy to feel justified in everything you’ve done when the numbers are up. Bigness acts as its own merit system.
There are two significant ways bigness deceives. First, bigness contributes to overconfidence. There’s a fascinating phenomenon sociologists call the Dunning- ruger e ect. Studies suggest that during the learning process, there is an inverse relationship between confidence and actual knowledge.
People with just a little knowledge tend to have a higher degree of confidence than they should, while
people with considerable knowledge and experience are far less confident about how much they know.
We start our ministry training with little knowledge and little confidence. As we learn, our confidence soars to the top of what I call the peak of overconfidence. This is where many first-year seminary students are.
Experience Peak of Overconfidence
Plateau of Sustainability
Valley of Underconfidence
It’s also why we should be careful not to put people on the platform too early, no matter how gifted they may be. The apostle Paul didn’t need to know about the Dunning- ruger e ect to warn of the conceit that happens when a recent convert rises to a position of leadership too quickly (1 Timothy 3:6).
By the second or third year of pastoring, after we’ve had some hard-earned experience, the reality of ministry complexity kicks in and our confidence plummets to the valley of underconfidence.
This is where many young ministers quit. Ministry is harder than they imagined, so they doubt their calling and walk away. But those who keep going have the chance to enter the slope of experience, in which their experience and confidence rise at the same rate.
Persistence is the key to long-term ministry. Eventually, those who stick with it arrive at the plateau of sustainability. At that point, confidence is high again, but those years of ministry experience keep arrogance in check. This is the all-important gap of humility.
The church growth movement is on this track. A few decades ago, pastors were learning so many new things we became overconfident in our own abilities.
Big-church speakers headlining pastoral leadership conferences reinforced this confidence. Their strategies were working — or so it seemed.
However, not all the facts were in. More recently, many churches have experienced decline, including some larger ones. Among the most-discussed titles on pastors’ shelves are books like The Rise of the Nones, The Great Dechurching, and Autopsy of a Deceased Church.
We’re well into the valley of underconfidence. Some of this is a necessary corrective. No one gets to the slope of experience or the plateau of sustainability without first going through the valley of underconfidence.
In salm 2 , the Shepherd leads His flock through the darkest valley before they’re ready to receive the table He prepares (verses 4–5). The Lord wants our cups to overflow not numerically, but with goodness and love (verses 5–6).
Second, bigness leads to an oversimplification of goals. Many ministers have a shallow, one-dimensional view of what makes a church healthy. They perceive congregational size and health as a continuum, with smaller churches on the unhealthy end and bigger ones on the healthy side. The assumption is that church health increases or decreases in proportion to attendance.
they must be stuck, broken and unhealthy. We figure someone needs to fix or close these congregations. Certainly, we don’t expect to learn anything from their leaders — except perhaps what not to do.
To gain a more accurate picture, we need to expand our understanding of church size and health.
We should know better. Not all small churches are unhealthy, and not all big churches are healthy. Yet church leadership conferences often publish speaker bios that mention church size and the rate at which these congregations are growing. No wonder we think of big churches as healthy and assume their leaders are always worth following. Meanwhile, we wring our hands over churches that haven’t grown numerically in a while, concluding
By moving from a simple continuum to a graph with an x-axis and a y-axis, we can treat size and health as separate factors. Yes, there are small, unhealthy churches. And there are big, healthy churches. But there are also small, healthy churches, as well as big, unhealthy churches.
This way of thinking opens some wonderful new opportunities. In this model, we still have a lot to learn from big, healthy churches, but we can also learn from small, healthy churches. This can also protect us from following big, unhealthy churches. Wisdom should always flow from the healthy to the less so, regardless of di erences in si e or wealth.
The idol of bigness is relentless. It produces tangible results. It gets our adrenaline pumping. It mimics legitimate moves of God. And it demands to be worshipped.
Thankfully, the Lord has given us a way to recognize and resist this idol. We can assess church health non-numerically by reminding ourselves of two foundational, biblical truths.
1. Discipleship fixes everything. Jesus’ ministry instructions are not complicated: “Go and make disciples” (Matthew 28:19).
We call this the Great Commission. It appears in various forms in all four Gospels and Acts (Matthew 2 1 20 Mark 1 1 Luke 2 ohn 20:21; Acts 1:8).
Despite my hesitance in most cases to o er onesi e-fits-all solutions to complex problems, I know I am standing on firm biblical ground in pointing to discipleship.
There is no church problem Spirit-empowered discipleship can’t fix. Lack of volunteers? Discipleship. Bad theology? Immaturity? Immorality? Disunity? Discipleship fixes all of it.
So, why don’t church leaders devote more time and energy to discipleship? Unfortunately, the idolatry of bigness gets in the way.
e idol of big ness is relentless. ankfully, the Lord has given us a way to recognize and resist this idol.
The only “problem” discipleship may not fix is a church’s size. That’s because size is not actually a problem.
Further, there are times when discipleship requires more commitment than some people are willing to bear, prompting them to leave.
Even Jesus experienced this during His ministry. As Jesus was talking about His body and
blood, some said, “This is a hard teaching. Who can accept it?’’ (John 6:60). Then, “many of his disciples turned back and no longer followed him” (verse 66).
If Jesus lost people, why wouldn’t His Church?
Nevertheless, the mandate to make disciples is clear. We must put more of our time and energy into discipleship than gathering a crowd.
2. Integrity is the new competence. For two generations, the Church has taught pastoral competence. Conference after conference has promoted the latest methods, ideas, innovations and technologies.
Unfortunately, while emphasizing technical competence, we’ve often taken integrity for granted. The Church can no longer ignore this issue.
Ministers are adept at creating and using new techniques, but moral failures have eroded public trust — hurting and alienating far too many people in the process.
My problem with the idol of bigness isn’t that it’s t oo b i g. Rather, it’s too small.
A church can become big without compromising integrity. I know a lot of deeply principled big-church pastors. But when bigness is the goal, acting with integrity sometimes feels like a roadblock.
Bigness has a pull. It exerts a gravitational force that threatens to consume and control everyone and everything. The lure of bigness brings temptation to compromise discipleship and integrity. Pastors must resist.
The Church cannot manage its way out of a crisis of integrity. Christians aren’t leaving church or deconstructing their faith because worship services
lack technical excellence. Yet many are walking away because they see too much distance between what pastors say and do.
For the past several decades, I’ve frequently heard church leadership speakers reiterate the ideas of entrepreneurs, CEOs, and politicians, but I’ve seldom heard them crying from the overflow of their time in prayer and the Word. The idol of bigness may help some of us gain a crowd, but it’s causing all of us to lose our souls.
People are looking for pastors who are sincere shepherds rather than slick entrepreneurs. They need spiritual leaders who will spend time in the gloriously inefficient tasks of prayer, study, visiting the sick, and discipling the next generation of believers instead of leveraging every waking moment for numerical results.
We keep hearing that churches and companies become great by writing strong mission statements and setting huge goals, and then pursuing them. As the theory goes, an objective that doesn’t scare you is too small, and a plan without a huge numerical component is doomed to failure.
I like to make plans and set goals, but I don’t need to cast a big vision. Jesus gave us the biggest vision of all — to live and share the gospel that is redeeming creation back to the Creator (Romans 8:19–23).
My problem with the idol of bigness isn’t that it’s too big. Rather, it’s too small. This vision may be crowd-sized, but it’s not God-sized.
The era of celebrity pastors must come to an end. We cannot chase a platform and take up our cross at the same time. Instead of setting bigger plans, we need to set a moral compass.
KARL VATERS
is an ordained Assemblies of God minister and church consultant with over four decades of ministry experience in smallchurch contexts. He is author, most recently, of De-sizing the Church (Moody Publications).
By JACQUELINE GREY and PAUL W. LEWIS
undamental to the Christian life is following Christ, who is revealed through God’s Word.
Bible reading is essential to the identity and growth of Christians. We seek to become more like Jesus by spending time in Scripture, which promises to transform us.
For church leaders, preaching and teaching require careful Bible study. However, many pastors approach the text almost agnostically — following hermeneutical principles they learned in seminary, but seldom thinking of the process as particularly spiritual.
As with any other professional discipline, there are prescribed methods for Bible interpretation. For example, we might look at the original context, read a few commentaries, and seek an application appropriate to the sermon topic.
These are good practices, but following them like a well-worn recipe for a dish of spiritual revelation diminishes their e ectiveness. When ible study becomes so formulaic we overlook the whole point, we lose something vital in our lives and ministries.
Each time we open it, the Bible should penetrate our hearts and overflow into the work of our hands.
Another danger is seeing Scripture as a kind of treasure chest. We scan the pages, searching for a diamond. Yet the gems we pull out often reveal as much about personal perspectives as the biblical text. This is because we are not always self-aware.
resuppositions can influence the outcome of interpretation. Thus, we should seek through our study of Scripture to know not only God, but also ourselves. While reading the Bible, we must allow the Bible to read us.
Studying God’s Word — whether devotionally or for sermon preparation — is more than an academic or casual exercise. Each time we open it, the Bible should penetrate our hearts and overflow into the work of our hands.
Biblical interpretation and sermon preparation can be spiritually enriching — and personal. With that conviction in mind, we developed eight steps for rekindling a love of Scripture, using the acronym PERSONAL.
This is not just another formula, but a reminder to keep God’s revelation at the center of Bible reading and interpretation.
PThere are at least three reasons Bible study should always start with prayer. First, understanding God’s Word, character, and ways requires utter dependence on Him. Through prayer, we orient ourselves Godward.
Ask God to help you avoid changing the biblical text into your own image as you read. Invite the Holy Spirit to guide you through God’s Word, transforming you into Christ’s image. Pray for insight and illumination, but also for inner change.
Second, prayer sets a tone of attentiveness to God’s voice.Stay in an attitude of prayer throughout the process of interacting with Scripture. God can break in at any moment, bringing understanding head and shaping a ections and emotions (heart).
It’s easy to allow the discipline of Bible study to become mundane and not Spirit-enabled. Prayer is the best way to maintain sensitivity to the Holy Spirit’s work.
Finally, prayer positions us to live and proclaim God’s truth Bible study should lead to application, guiding our teaching and actions (hands).
Pray for the Spirit’s empowerment to apply, live, and share the Word so you and your congregation can become more Christlike.
Bible study should begin, continue, and end with recognizing dependency on God.
Any honest reading of Scripture requires personal evaluation, with an awareness of our distance from the contexts of biblical authors and acknowledgement of our biases.
Those who wrote the Bible had traditions, cultures, languages, and geopolitical situations different from our own. Not surprisingly, we don’t see the world exactly as they did.
We come to the text with our own biases, or preunderstandings. Even the language we use is di erent from the biblical languages in terms of grammar, syntax, vocabulary and style.
These biases are not necessarily good or bad, but they can be harmful when they hinder a proper interpretation of Scripture. Identifying biases aids the task of Bible interpretation.
Some biases are negotiable and others nonnegotiable. Nonnegotiable factors are those you cannot change. For example, the language you grew up speaking is nonnegotiable, as is your birthplace. The truth that Scripture is God’s Word is also nonnegotiable. Even nonnegotiables are worth evaluating for the sake of gaining perspective. You can’t change these things, but you can learn another language, befriend people from other cultures, and grow in your understanding of what it means to live and proclaim God’s Word.
Openness to new information is important, but so is holding to God’s unchanging truth. Striking the right balance requires wisdom, maturity and discernment.
Scripture itself reveals how some biases can become a roadblock to obedience. Consider the prophet Jonah. After initially resisting his calling to preach in Nineveh, Jonah became angry with God when the Ninevites repented. Jonah’s ethnocentric bias kept him from appreciating God’s work or sharing His compassion.
We all have biases that a ect our reading of Scripture and distort our view of God. That’s why self-evaluation is a crucial part of opening our hearts to the Holy Spirit, who promises to guide us into all truth (John 16:13).
ultural biases are among the most difficult to shake. Yet when we became followers of Christ and citizens of heaven, we also became critics of the culture into which we were born.
Heavenly citizenship reorients our thinking. We see our culture through a new lens — a Christ-centered one. As we grow in faith, we also grow in awareness of cultural blind spots.
Through God’s Word, the Spirit renews our minds and makes us more like Christ. At the same time, we are human beings — sinners saved by grace. We still wrestle with misunderstandings and imperfections. Thus, ongoing self-evaluation is necessary when coming to Scripture.
ontext is key. When starting a ible study, first read the whole book (an epistle, for example), chapter (such as a psalm), or section (perhaps a prophetic oracle). Then reread the immediate context, the text before and after the passage.
inally, read the passage in di erent versions (including in the biblical languages, if possible).
Throughout this process, keep the context in view. There are two contexts to notice.
The first is the original context. onsider what the passage meant to the original listeners, taking into account their historical, cultural, and geopolitical contexts.
Ask questions, such as these: What was their world like? What circumstances prompted the biblical author to write these words?
Exploring these questions requires imagination and curiosity. This is where preliminary research comes in, using Bible dictionaries, lexicons, and atlases.
SWhen looking at Paul’s letters to the Corinthians, for example, take time to learn about the city and culture of Corinth.
As Gordon Fee says in How to Read the Bible for All Its Worth, “A text cannot mean what it could never have meant for its original readers/hearers.”
The second context is literary. What does your specific passage mean within the broader literary context?
Bible books and passages fall into genres requiring di erent interpretative grids. ust as there are various categories of movies — such as action, comedy, drama, or musical — each biblical genre follows certain conventions and structures.
This means you should read a psalm (poetry) di erently than an epistle letter . Asking why the biblical author chose to write in that style is also a good practice.
Failing to account for the literary context often leads to misunderstanding. Conversely, reading as the author intended helps bring the text to life.
Consider the raw emotion of Psalm 22: “My God, my God, why have you forsaken me?” (verse 1).
Despite feeling forsaken, the psalmist turned to God in his distress. Believers through the centuries have echoed these words amid their own pain and su ering. esus himself uttered them on the cross (Matthew 27:46; Mark 15:34).
Psalms have a sense of timelessness because poetry appeals to emotions through vivid expressions and imagery. Reading Psalm 22 in its original and literary contexts takes us on a journey from helplessness to praise.
While this psalm is appropriately found in the worship book of ancient Israel, its lessons are also relevant for modern Christian living. But to make the most of this or any other text, we need to consider the context.
After an initial reading and some preliminary research, delve deeper into the passage. Concentrate on words and phrases that stand out. Notice place names, people, and themes.
Next, highlight key sentences, perhaps even diagraming them. Look for connections within the immediate context and the rest of the book.
Again, ask questions: What was the author’s purpose in writing this passage? What concerns does he express? What information do the context and genre provide?
Search for information about highlighted words and themes, such as “covenant” or “sacrifice.” se Bible dictionaries and similar resources to understand the historical and cultural contexts of these terms.
This learning is not just for one moment or sermon. It also equips you for future studies. Biblical knowledge is accumulative.
For instance, an in-depth study of the historical, political, and linguistic context of Philippians will help you read other Pauline works.
The process of reading the text with careful consideration of contextual and language clues is exegesis. This is an important part of biblical interpretation.
One point to keep in mind is that not all theologians across church history and global Christianity share your cultural and personal blind spots (although they will have blind spots of their own).
Asking how the local, global, and historical community of faith has understood the passage can yield fresh insights. This can include an imaginative aspect of contemplating how others might have interpreted the text based on what we know about their worldviews or theological leanings.
Such research can be labor intensive, but devoting even a little time and energy toward thinking outside your cultural box will help broaden your perspective.
For example, I (Jacqueline) once taught the Book of Esther to a group of Turkish women. When they came to the passage where Esther invites King Xerxes and Haman to a second banquet, I asked them why Esther did this.
The process of reading the text with careful consideration of contextual and clueslanguage is exegesis. This is an important part of biblical interpretation.
After focusing on the various contexts and asking what the passage meant to the original author and audience, think about what it means to you.
Observe with your heart, concentrating on “translating” the text from the original context to yours.
First, meditate on the passage while reviewing the results of your research.
Then look inward. As John Goldingay puts it in Models for Interpretation of Scripture, “Open yourself to the costly demand of the text and commit yourself to repentance and change in the light of it.”
This stage is about considering what the passage means for you and your congregation.
While learning about the original context is essential, we must also become students and critics of our own contemporary contexts. Moving from the “there-then” to the “here-now” is part of the hermeneutical process.
NMost Western Christians have assumed Esther became scared or wasn’t ready to appeal to the king because of some personal weakness.
However, the Turkish women unanimously responded that Esther’s relationship with Xerxes had not yet been restored. They explained that this restoration process could happen only over the intimacy of a meal.
The hospitality culture of this Turkish community changed how I read the story of Esther.
After reading, seeking, and observing the text, write the passage in your own words. What did it mean? And what does it mean in your context? This step helps clarify your interpretation and its significance.
Make note of your findings, and then check them against commentaries. se uality, theologically conservative sources, such as Tyndale; New International Commentary on the Old Testament (NICOT) and New Testament (NICNT); The Expositor’s Bible Commentary; and Word Biblical Commentary.
Open these resources only after doing your study. This way, you retain ownership of your takeaways from the passage.
Ask questions such as these: What additional insights have I gleaned from the commentators? Is there a consensus among the resources and commentaries? Are there any adjustments I need to make to my summary? What are the key points now?
This stage involves putting the message into action. Bible interpretation should lead to prayerful, theological reflection.
Ask yourself where you and your congregation should go from here. What actions is the Holy Spirit leading you toward through your study of God’s Word?
The Scriptures are about more than just principles and doctrines. God’s Word leads us into a life of knowing and imitating Christ.
Spend time in prayer, asking God to work in and through you. Bible readers need the Lord’s wisdom for rightly applying the text and His strength for living it. Both are necessary.
Establish goals for personal growth. Identify an application or key point to focus on over the next week, along with at least one practical step to take. Make this step specific and measurable. xamples might include starting a daily gratitude list or performing an act of kindness for a neighbor.
Frequently, failure to apply the text is an indication the application is too abstract. In other words, we don’t identify concrete ways to evaluate what we have accomplished.
As a college student, I (Paul) felt inspired during my Bible reading to become more loving. After a week of this intentional focus, I still didn’t know whether I was more loving than before.
So, I set personal goals, identifying concrete ways to demonstrate God’s love. For example, I made a point of actively listening to people. I went out of my way to serve others, including my college friends. Having some specific objectives gave
Because God’s Word is living and active, growth and spiritual transformation are embedded in the very process of quality Bible study and obedient response.
me a way to evaluate myself and see my growth in this area.
Whether for personal or sermon application, consider the implications of key takeaways for a believer’s inner life and walk with God. Then identify the actions, ethics, or behaviors that should follow in light of this biblical understanding. Application should have both internal and external components.
The process of applying the text also plays an important role in helping us understand it. Living God’s truth brings spiritual growth. In turn, godly wisdom and maturity inform the way we read the Bible.
Along with the rest of the biblical interpretation process, application helps us develop new preunderstandings. The next time we come to Scripture, we are not the same person. We have grown in both faith and knowledge.
We call this interplay between the text and reader the hermeneutical circle — or, expressed in terms of progression, the hermeneutical spiral. A robust biblical interpretation is not possible if we neglect the step of applying what we learn.
After deciding on an application, conclude with prayer for guidance and help. Not only does God’s Spirit illumine our minds to understand His Word, but He also empowers us to embody the message. God transforms our hearts, heads and hands progressively.
Good biblical interpretation begins and ends with prayer.
Some authors consider application the final step in the process. However, a proper response to God’s Word should result in ongoing life change.
By living the truths of Scripture, we transition from individual actions to ongoing habits that become second nature and inform dispositions.
ver time, thinking, a ections, experiences, and ethics become more like Jesus. In addition to developing as lifelong Bible learners, those who live God’s Word are also “conformed to the image of his Son” (Romans 8:29).
We move from individual applications to a holistic lifestyle that includes Bible study. Just as in the application step, this modifies our preunderstanding for the next time we come to the text.
An extension of living God’s Word is sharing it with others. This sharing takes three forms.
First, we share the Word as part of a community of faith. This includes interacting with teachers, preachers, and scholars by learning from them about the biblical text, as well as helping others grow in understanding. Both are necessarily reciprocal. We are a hermeneutical community.
Second, we share with people outside the Church, proclaiming the good news of Christ to people who don’t know Him. All believers, pastors and
parishioners alike, have a calling to share God’s truth.
Third, we share to facilitate our own growth. People remember more when they teach others. Sharing helps embed the Word in our hearts and lives.
Further, sharing cross-culturally broadens our horizons and helps us overcome cultural and personal blind spots.
The telos, or end goal, of Scripture is to reveal God and bring people into a saving relationship with His Son.
The Bible points to Jesus. And the more we know Him, the more like Him we become.
Individually and collectively, we grow through Bible study to know God’s heart and character and understand His revelation.
This is a lifelong pursuit. Over years of study, we become increasingly informed and formed by our understanding and application of the Bible. Because God’s Word is living and active, growth and spiritual transformation are embedded in the very process of quality Bible study and obedient response.
Biblical interpretation is fundamental to ministry and Christian living. Therefore, we need to make our study of Scripture PERSONAL, allowing the Bible to transform our hearts, heads and hands for God’s glory.
JACQUELINE GREY, Ph.D., is professor of biblical studies at Alphacrucis University College in Sydney, Australia, and a research fellow with the University of South Africa and Centre for Pentecostal Theology.
PAUL W. LEWIS, Ph.D., is professor of historical theology and intercultural studies at the Assemblies of God Theological Seminary, Evangel University, in Springfield, Missouri.
BY JUSTIN IRVING
FOR BETTER OR WORSE, WE LIVE IN A CHANGING WORLD . And the pace of change seems to be increasing — both inside and outside the Church.
Leading through change is part of ministry. The question is not if a congregation will change, but when and how.
Some change is rapid and unexpected, such as the shift to online services many pastors navigated during the COVID-19 pandemic.
Other changes are more gradual and deliberate. For example, adding a service or moving to a multisite structure takes time and planning.
Whatever the circumstances, church leaders must recognize when change is appropriate and develop strategies for leading people through it.
This is nothing new. rom the first book of the Bible, God has been calling His people to change.
In Genesis 12:1, the Lord told Abraham, “Go from your country, your people and your father’s household to the land I will show you.”
Following this command was a series of blessing proclamations:
I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all the peoples on earth will be blessed through you (verses 2–3).
God’s promises of blessing started with change as He called Abraham to a new location, community and way of life.
In response, Abraham “went, as the LORD had told him” (verse 4). By faith, Abraham embraced and pursued God’s vision of change, despite the unknowns (Hebrews 11:8).
The desire to stay the same and follow well-worn paths is understandable, but it is not a realistic expectation. Change is part of life. It is also an important aspect of following God.
When the people of Israel experienced difficulty during their journey to the Promised Land, they sinfully sought a return to the familiarity of Egypt. However, this was not God’s plan (Numbers 14:1–4).
oshua stepped forward with a di erent perspective. He had a vision of the better future to which God was leading them:
The land we passed through and explored is exceedingly good. If the Lord is pleased with us, he will lead us into that land, a land flowing with milk and honey, and will give it to us. Only do not rebel against the Lord. And do not be afraid of the people of the land, because we will devour them. Their protection is gone, but the Lord is with us. Do not be afraid of them. (verses 7–9).
Joshua saw the Promised Land through eyes of faith. Trusting God for the journey, he refused to let fear paralyze progress.
Following God means going where He leads — and sometimes that involves venturing into new or unfamiliar places.
As in the story of Israel’s wilderness wanderings, the prospect of change can breed fear and uncertainty. Yet believers have a foundation of faith and hope. We belong to an unshakeable Kingdom and serve an unchanging God.
Malachi 3:6 proclaims, “I the LORD do not change.” And Hebrews 13:8 says, “Jesus Christ is the same yesterday and today and forever.”
The One who brings renewal and change to our lives and communities is constant in His nature and character.
Throughout Scripture, God leads His people along redemptive paths, transforming hearts, situations and paradigms. The Psalms invite the people of Israel to sing “a new song” (Psalms 96:1; 98:1).
In Isaiah, the God who “made a way through the sea” and a “path through the mighty waters”
anticipates doing “a new thing” (43:16,19). The exodus story was glorious, but it wasn’t the final act in the redemptive narrative. With God, new wonders are always on the horizon.
Jeremiah speaks of a “new covenant,” a prophecy esus ultimately fulfills eremiah 1 1 Luke 22:20; Hebrews 9:15).
desperate. Consequently, the inertia of downward movement makes a turnaround seem overwhelming and perhaps unlikely.
God is certainly in the business of restoring and renewing things that seem impossible to us. Still, it’s better to pray and think about change before reaching what may feel like a point of no return.
Because God is the same in every generation, we can be sure He won’t leave us — or our congregations — where we are. New things are in store.
Ezekiel sees God transforming hearts of stone, giving His people a “new heart” and “new spirit” (Ezekiel 11:19; 36:26).
In the Gospel of John, Jesus issues and demonstrates a “new command”: “Love one another. As I have loved you, so you must love one another” ohn 1 . This new paradigm testifies that we are His disciples (verse 35).
Following his dramatic change from persecutor to preacher, the apostle aul testifies of the “new life” in Christ that makes each believer a “new creation” (Romans 6:4; 2 Corinthians 5:17). This is not a one-time experience, but a lifelong process of transformation (Romans 8:29; 2 Corinthians 3:18).
Because God is the same in every generation, we can be sure He won’t leave us — or our congregations — where we are. New things are in store. God is pointing us toward a better future.
That brings us to the question of when to lead change in ministry. Pastors and church boards can err by starting change too early or too late. When a congregation is in decline, leaders often put o thinking about change until the situation is
Conversely, a pastor who is eager to see church growth may jump into change too quickly. Premature change frequently results in a lack of buy-in from others, which can bog down the process indefinitely.
To assess the readiness of congregants before launching a change initiative, prayerfully ask two questions.
First, is this the right vision? With input from trusted advisors and team members, consider whether this vision promotes congregational health
and e ectiveness, aligns with biblical values and priorities, and advances God’s kingdom.
Second, is this the right time? I recently read through the Book of Ecclesiastes during my morning devotions. It reminded me afresh that times and seasons matter.
As Ecclesiastes 3:1 says, “There is a time for everything, and a season for every activity under the heavens.”
Rhythms are part of the created order. Ecclesiastes explains there are times for planting, uprooting, building, dismantling, talking, and remaining silent.
Similarly, there are moments to lead change, seasons to wait with anticipation, and times simply to enjoy the calm predictability of routines.
Seek discernment regarding the timing of whatever new thing you’re considering. Evaluate structures and systems to be sure the necessary pieces are in place before uprooting or planting. Consider whether you and your team are ready to take on the practical and emotional labor of change.
The right vision is not enough on its own. You need to act on the right vision at the right time. If one part of this equation is missing, you will encounter problems.
Answering the two questions above will reveal a lot about where the journey toward change is heading.
If both the vision and timing are wrong, hit the brakes. Pressing for change under these circumstances brings failure.
When you have the wrong vision but right timing, find a safe place to pull over and turn around. Proceeding toward the wrong vision leads to misguided change. Make a U-turn, and get the church going in a new direction with the right vision.
The right vision at thewrong timing is like a flashing yield sign. The congregation is not ready to proceed.
This is often the hardest signal for leaders to identify and follow. When you know the vision is from God, it can be tempting to run with it immediately. However, forcing change ahead of God’s timing can bring disastrous results.
Waiting requires patience, attentive faith, and a willingness to put people before agendas.
When you have the right vision at the right time, you can advance at the pace that is appropriate for your community. This is the optimal path to change.
Knowing when to lead change is only part of the puzzle. Leaders must also determine the best course of action before proceeding.
The goal is not simply herding people from one place to another, but guiding them through change — keeping a compelling, God-inspired picture of a preferred future in front of them.
With this priority in view, consider the following model, based on the acronym CHANGE.
C: Create vision-based urgency. While vision ideally connects to a compelling outlook for the future, sometimes people won’t feel the urgency of leaving what’s familiar until they realize they are standing on a burning platform.
Help parishioners understand and feel the weight of circumstances requiring change in the church. This starts with identifying congregational pain points.
For example, some people might not be on board with adding a service or renovating the nursery. But when they hear that first-time attenders are leaving because they can’t find a place to sit, or that the nursery space is no longer inviting for young families, they will be more likely to accept change as necessary for e ective outreach.
This is not about manufacturing crises. Wise leaders don’t invent problems. Rather, they notice matters needing attention and help others see them as well.
When there is a shared sense of urgency, people are more willing to accept the risks and sacrifices of change. Recognizing the reality of the present moment is the starting point in the change process.
H: Harness a guiding coalition to a vision. I refer to a vision rather than the vision here because I see this group of people as essential to the entire process — including helping the pastor identify the right vision.
After completing the step of formulating a vision, the guiding coalition assists with developing, refining, and deepening that vision.
The guiding coalition should be a diverse team representing a variety of viewpoints. They should also be trustworthy individuals who can work with the pastor and one another toward a common goal.
Recruit people with proven leadership ability, good reputations, credibility, expertise, and influence in the congregation and community. A balance of leadership and managerial skills will enable the team to work e ectively and efficiently.
The guiding coalition’s input plays a role in vital decisions. Together with the pastor, this team shapes the vision, takes ownership of the process, and influences others to participate.
A: Align the majority to the vision. At this point, it is time to bring the vision to the wider church community. After establishing a strong and compelling vision with the guiding coalition’s assistance, confidently share it with the congregation.
Explain where the church is going, laying out a clear, feasible strategy for getting there. Articulate the destination, path, and rationale for the vision.
Share the vision for change with clarity, frequency and simplicity. Use multiple communication methods, such as sermons, décor and signage, website announcements, videos, bulletins, and newsletters.
Pastors don’t bring about change in isolation. The process requires a community working toward the vision together.
While talking about where the church is heading, take time to review and express gratitude for where it’s been. Honor and celebrate the past, saying a fitting goodbye to whatever the congregation is leaving behind.
Additionally, provide meaningful pathways for feedback to help develop ownership among congregants.
As leaders grow in their capacity to communicate the vision, the congregation will grow in understanding, acceptance, and buy-in.
N: Navigate the course of the vision. Pastors don’t bring about change in isolation. The process requires a community working toward the vision together.
Seek to equip and empower others by eliminating obstacles to change, revising systems or structures that undermine the vision, inspiring hope, and encouraging participation through volunteer and giving opportunities.
In Leading Major Change in Your Ministry, e Iorg outlines what congregants need during the
As the vision moves from implementation to reinforcement, it takes root within the life of the church.
change process. Essentials include clear and consistent communication, resources for pursuing the vision, and recognition of the sacrifices people are making.
G: Galvanize the vision through routine. Depending on the nature of a change, it may take months before what’s novel becomes normal. Routine doesn’t mean boring, however. As author Peter Drucker affirmed, organi ations need both continuity and change.
The goal is not keeping a congregation in a state of perpetual change. Rather, this process is about bringing it again to a place of continuity and stability. In time, what was once unfamiliar becomes an established part of the congregation’s life and culture.
Owning and living in the new reality creates new norms. As the vision moves from implementation to reinforcement, it takes root within the life of the church.
E: Establish a culture of visionary change. While constant change is unhealthy for any community, there is wisdom in regularly evaluating systems and processes with an eye toward continual improvement.
The best time for people to embrace such a mindset is after working through a successful change. Building on this momentum, pastors can help congregants enjoy the fruits of their labor while encouraging them to keep dreaming together about the future God has in store.
Visionary church leaders lay the groundwork for ongoing progress and innovation. A willingness to sacrifice comfort and familiarity so people can encounter Christ and grow in their faith is a value worth passing on to future generations.
An established culture of visionary change creates pathways for renewal. It increases the likelihood that a local church’s influence will outlive its current leaders.
Leading change is an essential part of ministry. But leading people is really what it’s all about.
When a willingness to follow wherever God leads becomes part of a congregation’s DNA, that faith community will be in a position to flourish both now and for years to come.
Adapted from Healthy Leadership for Thriving Organizations: Creating Contexts Where People Flourish, Baker Academic, a division of Baker Publishing Group, 2023. Used by permission.
JUSTIN IRVING, Ph.D., is Duke K. McCall Professor of Christian Leadership and chair of the Department of Leadership and Discipleship at The Southern Baptist Theological Seminary in Louisville, Kentucky.
ARTICLE 5
By ALLEN TENNISON
AAll believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry (Luke 24:49; Acts 1:4,8; 1 Corinthians 12:1–31). This experience is distinct from and subsequent to the experience of the new birth (Acts 8:12–17; 10:44–46; 11:14–16; 15:7–9). With the baptism in the Holy Spirit come such experiences as an overflowing fullness of the Spirit (John 7:37–39; Acts 4:8), a deepened reverence for God (Acts 2:43; Hebrews 12:28), an intensified consecration to God and dedication to His work (Acts 2:42), and a more active love for Christ, for His Word, and for the lost (Mark 16:20).
s a child growing up in the Assemblies of God, I learned to fear sermons on Spirit baptism. Every time the topic arose, my heart sank because I knew what would follow. An altar call would force me to acknowledge before everyone that I was spiritually lacking.
Well-meaning believers always surrounded me with loud and forceful prayers. After a while, they o ered some words of advice about perseverance before finally giving up. nly then could I call it a night and leave the altar with my prayer unanswered.
I always walked away with a reinforced sense of failure. I believed the baptism in the Holy Spirit was for every Christian except me, for some reason. My conclusion was that I didn’t have enough faith.
Back then, I saw Spirit baptism as an obstacle to overcome. I did not yet understand that this gift is received, not earned.
I finally experienced the baptism in the Holy Spirit when I sought God out of my need rather than trying to figure out how to make it happen.
We can place Spirit baptism testimonies on a spectrum ranging from surprise to a long-sought answer to prayer. Some believers did not even know what was happening when they first spoke in tongues.
thers sought, and immediately received, the Baptism in the Holy Spirit. Still others prayed for weeks, months, or even years before receiving.
Unfortunately, some simply quit praying for Spirit baptism. A few eventually looked for a church that did not teach such things.
Christians from various denominations and traditions can affirm the first six articles of the Assemblies of God’s Statement of Fundamental Truths. Article 7 is where the document becomes distinctively Pentecostal. Christians who agree
with Articles 7 (“The Baptism in the Holy Spirit”) and 8 (“The Initial Physical Evidence of the Baptism in the Holy Spirit”) may be labeled classical Pentecostals.
There is not much value, though, in agreement without understanding. Those who agree with this doctrine but do not understand it are little di erent from those who understand what the Assemblies of God teaches about Spirit baptism and reject it.
Where does the imagery of Spirit baptism come from?
The Greek baptizo means “to immerse” or “to overwhelm.” For example, water baptism is a full immersion in water.
Similarly, Spirit baptism represents a kind of immersion in the Holy Spirit. This image invites comparisons to a full-body plunge, as opposed to a shallow experience.
English Bibles translate the Hebrew ruach and Greek pneuma as wind, breath, and spirit (or Spirit). These terms often describe the presence of that which is both invisible and mighty.
The Bible depicts God’s breath as creating and restoring life (Genesis 2:7; Job 12:10; Ezekiel 37:6; Acts 17:25). His wind is powerful enough to push back the Red Sea (Exodus 14:21).
In the ld Testament, God sent His Spirit upon individuals, usually for the purpose of serving and guiding the nation of Israel. The Spirit enabled Bezalel to make the implements of Israel’s worship (Exodus 31:3).
God gave Israel’s elders the same Spirit Moses had so they could share the burden of leadership
(Numbers 11:17). Moses called the elders out of the camp, where they all prophesied as a sign of receiving this gift (verses 24–25).
Interestingly, two elders who did not show up but remained back in the camp also began prophesying. When Joshua urged Moses to stop them, Moses replied that he wished God would give the Spirit to all His people (verses 26–29).
We should think of Spirit baptism as an act of God rather than something we acquire on our own. When
God baptizes us in the Holy Spirit, He brings us into deeper dependence on Him.
The outpouring of the Spirit on all believers did not happen during ld Testament times. Instead, God sent His Spirit selectively. Judges and kings received the Spirit for leading, delivering, and administering justice (Numbers 11:17; Judges 3:10; 6:34; 11:29; 14:19; 1 Samuel 10:6; 16:13). Prophets and priests encouraged and corrected by the Spirit’s
power (2 Kings 2:9; 2 Chronicles 15:1; 24:20). That correction was not enough, however, to keep the people from going into exile.
During the exile, prophets assured God’s people they would return to their homeland. But the question remained: What would keep them from rebelling and experiencing displacement again?
God promised that they would not be the same people as before. He would pour out His Spirit upon them, so their desire would be for God’s will (Ezekiel 36:27; 39:29). And just as with the elders under Moses, as well as King Saul with the prophets (1 Samuel 10:10), the signs of this event would be prophetic in nature (Joel 2:28–29).
Prophets also spoke of the Holy Spirit as a messianic sign. God told David he would always have a descendant on the throne (2 Samuel 7:16). When some in David’s line proved unworthy, Isaiah foresaw a future king who would have the Spirit upon Him from the beginning to lead wisely and deliver thoroughly (Isaiah 11:2; 42:1; 61:1).
The ld Testament ends with anticipation of the Messiah’s coming, heralded by a forerunner in the spirit of Elijah (Malachi 4).
Every New Testament Gospel includes the story of John the Baptist proclaiming Jesus as the Messiah who baptizes in the Spirit. In comparing Christ’s giving of the Spirit to John’s lesser practice of immersion in water, John the Baptist introduced the language of Spirit baptism.
Jesus used baptism language when promising to send the Holy Spirit (Acts 1:5). Peter repeated Jesus in Acts 11:16 while defending his visit to Cornelius.
In the six times the New Testament speaks of baptism in the Holy Spirit (Matthew 3:11; Mark 1:8;
Luke 3:16; John 1:33; Acts 1:5; 11:16), the word is always a verb (“baptize,” “baptized”). We should think of Spirit baptism as an act of God rather than something we acquire on our own. When God baptizes us in the Holy Spirit, He brings us into deeper dependence on Him.
Multiple phrases in Acts are synonymous with Spirit baptism and convey a sense of fullness and abundance. The Holy Spirit was “poured out” (2:33; 10:45) or “came on” those who heard the message 10 11 1 . elievers were also “filled with” the Holy Spirit (2:4; 4:8,31; 9:17; 13:9,52).
The first chapter of Acts highlights the connection between the gift of the Holy Spirit and the kingdom of God. When the disciples asked Jesus whether He was about to “restore the kingdom to Israel,” they may have been thinking about their role in His victory (verse 6).
Jesus responded that the Father sets the schedule, but the disciples would receive power to be His witnesses when the Spirit came upon them (Acts 1:7–8). That empowerment would include boldness to preach the gospel, with the accompaniment of signs and wonders.
Peter’s sermon in Acts 2 tied the events of Pentecost to Joel’s prophecy (verse 16). For Peter, the fulfillment of this promise pointed to hrist’s exaltation (verse 33).
In other words, Pentecost reveals God is pouring out His Spirit. It also demonstrates Jesus is indeed at the ather’s right hand. Spirit-filled hristians bear witness to Jesus, and the Baptism itself is part of that testimony.
The Book of Acts shows even outsiders receiving the baptism in the Holy Spirit, including Samaritans
(8:14–17) and the Roman centurion Cornelius, along with his household (10:44–46). These stories highlight God’s intent of pouring out His Spirit “on all people” (2:17).
Earnestly seeking means we intentionally pray to receive the Spirit and dedicate time for doing so. We are not just seeking a one-time experience. Rather, we should pray for the Spirit’s empowerment throughout our lives.
There is evidence the Early Church prayed for believers to receive the baptism in the Holy Spirit after their water baptism (an established pattern in Acts).
However, the preference for infant baptism later in Church history shifted that prayer to a comingof-age blessing. This led to the development of confirmation as a sacrament.
Some Protestants, rejecting the Catholic understanding of confirmation, e uated Spirit baptism with salvation so that there was no di erence between baptism into Christ by the Spirit and baptism in the Spirit by Christ.
thers, recogni ing a biblical distinction between conversion and Spirit baptism, saw the latter as a second work of grace, such as sanctification.
Still other Protestants taught salvation, sanctification, and Spirit baptism as distinct works. Looking to the Book of Acts, they interpreted Spirit baptism as a gift empowering believers to testify of Jesus. The question became a matter of how Christians could know they had received the Baptism in the Holy Spirit.
Pentecostals not only provided an answer, but they also lived it. From the beginning, Pentecostals believed the Spirit’s power is sufficient for bearing witness throughout the world.
The Los Angeles Azusa Street Revival, which started in 1906, helped launch Pentecostal missions. Within a few years, Pentecostal missionaries numbered in the hundreds.
Pentecostalism eventually became known as the Third Force of Christianity, after Catholicism and Protestantism. Today, Pentecostals make up one of the largest and most culturally diverse movements in the world. The history of Pentecostalism alone serves as evidence that the purpose of Spirit baptism is bearing witness to Jesus.
Article 7 attempts to capture an essential Pentecostal theology of Spirit baptism. For years, I have
explained Article 7 by highlighting all the words that begin with the letter “e.”
First, Article 7 says, “All believers are entitled to … the baptism in the Holy Spirit.” Christians can lay claim to this promise by nature of belonging to Christ. God calls us not only to follow Jesus, but also to testify of Him. We need the gift of the Holy Spirit so we can meet the world’s need for hearing the gospel.
Second, “All believers … should ardently expect … the baptism in the Holy Spirit.” There are Pentecostals who teach the promise as a demand rather than an expectation. What a sense of demand treats as an obligation, a sense of expectation sees as an opportunity.
God does not promise the gift of the Spirit as a way of burdening us after salvation. God gives us His Spirit not as a burden, but to help us lift the burden that comes with representing Jesus in a hostile world.
Third, “All believers … should … earnestly seek … the baptism in the Holy Spirit.” Recognizing we can’t fulfill the Great ommission in our own power motivates us to pray intentionally for Spirit baptism. Earnestly seeking means we intentionally pray to receive the Spirit and dedicate time for doing so. We are not just seeking a one-time experience. Rather, we should pray for the Spirit’s empowerment throughout our lives. As we grow in faith, so does our awareness of and reliance on the Holy Spirit.
Fourth, “This was the normal experience of all in the early Christian Church.” Pentecostals don’t claim most Christians throughout history experienced Spirit baptism, but that it was normative for the Early Church.
ur doctrine of baptism in the Holy Spirit is also not a 20th-century invention. It is one that takes seriously the words of Jesus, the testimony of His apostles, and the experience of the New Testament Church.
Fifth, “With it comes the enduement of power for life and service.” Immersion in the Spirit brings empowerment by the Spirit.
We are not alone in our mission. Jesus promised power for being His witnesses. We need the Spirit’s strength to represent Jesus amid resistance from the devil, this world, and our own flesh. The Spirit helps us speak of Jesus, glorify Him through signs and wonders, and persevere during times of persecution.
The final two sentences of Article again highlight the word “experience” by contrasting and enlarging the scope of Spirit baptism.
Pentecostals distinguish Spirit baptism from new birth in terms of subsequence. In other words, a person must be a believer to experience baptism in the Holy Spirit. This does not necessarily mean there must be a time gap between salvation and Spirit baptism.
As in the story of Cornelius in Acts 10, belief in Christ and Spirit baptism may occur in rapid succession. Pentecostals do not confuse Spirit baptism for conversion, but do acknowledge they can happen together — with the latter immediately following, and testifying of, the former.
The final sentence of Article was added in 19 1 to recognize other “experiences” that come with Spirit baptism. The aptism intensifies what the Spirit has already done in a believer’s life.
Spirit-filled hristians experience an “overflowing fullness,” according to Article 7. Having trusted in God at conversion, they feel a “deepened reverence” for God. Committed already to obedience, they undergo “an intensified consecration to God and dedication to His work.”
Baptism in the Holy Spirit results in a “more active love for Christ, for His Word, and for the lost.” While Spirit baptism is for empowerment, it should also deepen our relationship with God.
Without confusing Spirit baptism and sanctification, the Assemblies of God does recognize the Baptism’s sanctifying impact. It should not be surprising that immersion in God shapes us more into His character.
A entecostal theology of Spirit baptism reflects our understanding about God, who exists eternally in a loving relationship between Father, Son, and Spirit. We are dependent on trinitarian language to explain this immersion in the Spirit, which Jesus refers to as the gift His Father promised (Luke 24:49; Acts 1:4).
Because Jesus told the disciples to wait until they had received this gift, we also see it as a “command of our Lord Jesus Christ,” as Article 7 puts it.
Baptism in the Holy Spirit brings us into a deeper relationship with the triune God. We experience a fullness of the Spirit who led us to Christ; a richer commitment to God, His Word, and His work; and a stronger love for Jesus and those God loves.
The Spirit-filled life is one of obedience omans 8:5–14), and obedience to Christ leads to love (John 15:9–17). Love should be a hallmark of Pentecostals, so long as fillin leads to ll win .
We are not filled with the Spirit for a moment, but for a lifestyle of dependence on the Spirit — a dependence that requires obedience. An ongoing obedience to God leads to loving who God loves.
We do not wait because God cannot baptize people in the Spirit in a moment, even unexpectedly.
We tarry because we are being shaped in the time of waiting.
Love may not be the initial evidence of Spirit baptism, but it should be the ongoing consequence. There is no other way to live authentically as a Spirit-filled hristian.
Without our doctrine of Spirit baptism, the Assemblies of God would not be recognizable as Pentecostal. Without the experience of Spirit baptism, the global Pentecostal movement would not have existed.
If we do not continue to teach and experience baptism in the Spirit, today’s Assemblies of God will be unrecognizable to us in the future.
Throughout our Fellowship, growth has led to multiple services, necessitating tighter schedules for worship. This makes it more difficult to find unrestricted time for prayer.
When congregations don’t seek God corporately, creating space for people to receive the baptism in the Holy Spirit during weekly gatherings becomes a challenge. For many churches, prayer time is little more than a transition between services.
Early Pentecostal revivals faced a similar struggle. At the Azusa Street Mission, for example, the time for prayer at the end of one service turned into the opening prayer time for the next service as people stood outside the building, waiting to come in.
To address the issue, revival leaders designated part of the building an “upper room” where people could “tarry” in prayer as services continued.
Loss of time around a prayer altar negatively impacts us. Yes, people can receive the gift of the Spirit outside of altar calls. But those times of prayer teach believers how to pray, wait, and seek God.
We do not wait because God cannot baptize people in the Spirit in a moment, even unexpectedly. We tarry because we are being shaped in the time of waiting.
Sometimes waiting is necessary because we need to get over ourselves. ther times, patience in prayer teaches us dependence on God — and baptism in the Spirit ultimately brings us even deeper into that posture.
Finally, we wait because it gives us time to pray together in one place. And that time in community reminds us the Spirit wants to fill the whole house, along with each person present (Acts 2:1–4).
Some congregations reserve teaching about and seeking Spirit baptism for unique events, such as camps. While many people have had powerful Pentecostal experiences at camp, Spirit baptism belongs in the local church’s everyday life.
If we do not speak of Spirit baptism, teach on it, or make time for it in our regular gatherings, we are not treating it as the normal experience for believers today.
The more we relegate preaching on Spirit baptism to special services, the more novel the doctrine will seem to believers. The more unique something is, the less normal it is.
Another obstacle to churchgoers pursuing Spirit baptism is a defensiveness about the doctrine of initial physical evidence that takes too much time away from teaching on the rest of Spirit baptism. We affirm tongues as evidence in Article but if it comprises most of what we talk about in regard to Spirit baptism, people will misunderstand what it means to be filled with the Spirit.
As a college professor, I sometimes asked my students to write down everything they knew about Spirit baptism, with one restriction: They could not mention speaking in tongues.
This stumped many of my students. Some assumed it was a trick, with the right answer being, “You can’t say anything about Spirit baptism without talking about tongues.”
In response, I referred them to Article 7, “The Baptism in the Holy Spirit,” which explains Spirit baptism without once mentioning speaking in tongues.
My point was not that a Pentecostal understanding of Spirit baptism should exclude or ignore tongues. ather, we must be careful not to conflate
the two, as though speaking in tongues is the purpose of Spirit baptism.
This is why the Statement of Fundamental Truths has a separate article on speaking in tongues as the “initial physical evidence” of the Baptism in the Holy Spirit.
We are not baptized in the Holy Spirit just to pray in tongues, but so we can speak in our own language about Jesus to those around us.
If people think Spirit baptism is all about developing a new prayer language, they may seek the gift simply for their own edification instead of service to God and others.
We are not baptized in the Holy Spirit just to pray in tongues, but so we can speak in our own language about Jesus to those around us. If we lose our sense of mission as Spirit-filled people, it will negatively a ect our ability to fulfill it.
ur reasons for asking God to give us the Spirit should align with Acts 1:8. We are seeking a full immersion in the Spirit so we can do everything God has called us to do with everything He has available for us (including tongues).
We must provide space for people to pray for the gift of the Spirit — not just on special occasions, but as a normal occurrence in the local church.
As a community, we should be praying regularly for the outpouring of the Spirit on all believers. Seeking God together lessens the pressure individuals may feel to perform. Spirit baptism is not an individual performance, but an act of grace in which we share.
As reliance on God grows, we find deeper communion with God. And as we draw closer to Him, we increasingly reflect His loving character. Spirit baptism should lead to a life of greater love.
We must also teach the purpose of Spirit baptism so people will seek this gift for the right reason. Baptism in the Holy Spirit should change every part of our lives, not just our prayer lives.
For one, we should live out the empowerment God has given us for testifying of Christ. Some
Christians are hesitant to pray for Spirit baptism because they fear speaking in tongues. Instead, their concern should be how God may upend their priorities when the Spirit comes upon them.
Some early Pentecostals quit jobs and moved across the world after receiving the gift of the Spirit. We should teach people to expect this gift to empower them for at least crossing the street and telling others about Jesus. And nothing will bring them greater joy than doing God’s will.
Additionally, Christians should expect further character change as their obedience to God becomes more dependent on the Spirit. As reliance on God grows, we find deeper communion with God. And as we draw closer to Him, we increasingly reflect His loving character. Spirit baptism should lead to a life of greater love.
The initial physical evidence of Spirit baptism is speaking in tongues, the purpose of Spirit baptism is empowerment for ministry, and the expected consequence of Spirit baptism is a deepening relationship with God and reflection of His love.
We believe in the baptism in the Holy Spirit, not as a one-time experience only, but as a lifetime of increased reliance on God for obedience and witness — to the glory of Jesus and the good of the world!
ALLEN TENNISON, Ph.D., serves as theological counsel to The General Council of the Assemblies of God and chairs its Commission on Doctrines and Practices.
By JOHN W. KENNEDY
When she retired after 30 years as a buyer for a furniture manufacturer, Lillie Janice McGregory wanted to stay involved in volunteer church ministry and give back to the community.
She found her opportunity through Grand Rapids First, the growing Assemblies of God church McGregory attends in Wyoming, Michigan, just southwest of Grand Rapids.
McGregory signed up to be part of the church’s GR1 Serve ministry, the brainchild of lead pastors Sam and Brenda Rijfkogel. Through GR1 Serve, church volunteers known as “HEROs” respond to material needs of people they encounter in the community.
We are trying to be the hands and feet of Jesus. Everyone knows somebody who has a need.
— Brenda Rijfkogel
Left: GR1 Serve volunteers pray for recipients of the items they deliver. Above: Goods are donated by large retailers.
Two years ago, McGregory became a licensed hospitality teacher at a Grand Rapids high school attended by many impoverished youths.
“Some of the kids don’t even have homes,” McGregory says. “Some of them have babies.”
McGregory takes time to find out about the needs of students who confide in her. Through G 1 Serve, she is able to provide a little comfort and relief.
For instance, last year McGregory discovered a student had to rent a lawnmower whenever he needed to mow the grass at his home, headed by his single mom. McGregory, as a GR1 HERO, learned the church had a new lawnmower available for the family. Subsequently, GR1 Serve provided a weed trimmer, too.
In other e orts, McGregory obtained four heaters to alleviate winter discomfort for teachers in school classrooms, plus underwear and personal hygiene products for female students.
“The HEROs program is the greatest thing since sliced bread,” McGregory says. “I’m glad to be part of a church that meets people’s needs.”
Since the Rijfkogels arrived at Grand Rapids First in 2006, the church has been a beacon for meeting a plethora of community needs, including painting public school classrooms, furnishing apartments for homeless veterans, and paying o medical debts of local residents.
The church occasionally holds major community evangelism and compassion events. But when COVID-19 hit in 2020, Sam Rijfkogel realized the congregation needed an alternative to large-scale outreaches. The GR1 Serve ministry provides a personal way for volunteers to minister to their neighbors and co-workers.
“We’re trying to encourage our people to be more engaged in one-on-one evangelism with those they already have a relationship with,” says Brenda Rijfkogel. “This is an evangelism tool to reach the lost.”
Through its 731 screened HEROs, the church has delivered 16,000 gifts, from an electric toothbrush to a garden hose.
Upon learning of a need, each participant uses an app to see whether that product is available from
the church’s inventory. If so, the HERO arranges to pick it up Sunday morning or Wednesday night at church, then delivers it later to the recipient.
A HERO can place only one order at a time and must respond to a series of questions on the app (such as whether they prayed with or invited the recipient to church) before the transaction closes. The church receives 20 pallets monthly to stock.
No general church funds are involved in distributing the gifts. Instead, large retailers such as Costco, Walgreens, and Amazon donate all the products. Many of these items were returns from paying customers that cannot be resold. Nevertheless, they are new. Since its first year, GoServe a nonprofit the church created to manage the donations) has distributed $10.3 million worth of goods.
“This is not secondhand stu ,” renda says. “We are trying to be the hands and feet of Jesus. Everyone knows somebody who has a need.”
For most churchgoers, confrontational evangelism is difficult. But this takes away that fear and the excuse of that fear.
— Sam Rijfkogel
While most churches, including Grand Rapids First, have volunteers meeting on-site church needs, GR1 Serve is outward-focused. None of the donations occurs on church grounds, although a card accompanying each gift indicates it is provided through Grand Rapids First.
The gifts naturally enhance relationships that already exist, and often stir interest in Christianity. As a result of the program, 211 people have made salvation decisions and 637 have been invited to the church over the past four years.
Sam notes it is a much more comfortable evangelism e ort for members than knocking on the doors of strangers.
“For most churchgoers, confrontational evangelism is difficult,” he says. “ ut this takes away that fear and the excuse of that fear.”
The acts of kindness don’t have to be expensive. Volunteer Tori Marie Meo simply took a snow shovel to a neighbor who recently moved from California and was unprepared for Michigan winters.
“It’s about blessing people in times of need so they don’t have to spend a dime,” Meo says. “We just want to make a small di erence in the lives of those around us who are hurting.”
Some participants know discomfort from experience. Michael Carrasco’s parents split up soon after his birth. At 24, he is now a wrestling coach at the same public middle school he attended.
Opposite page: Volunteer T-shirts read, “Serving You. Serving Christ.” Left: Two of the ministry “HEROs.” Since its first year, GoServe has distributed $10.3 million worth of goods.
Only one of Carrasco’s 15 wrestlers lives with biological parents. He has blessed families with such commodities as a bed frame, recliner, and diapers.
“GoServe gives me the extra step to influence kids’ lives,” says Carrasco, who notes that despite being a three-sport athlete during his youth, no coach ever inquired about his personal needs.
The ministry is designed to be a witness for the Lord at whatever level the recipient is open to, according to Michael Wayne Daniels, a program committee member working with sta to obtain donations from multiple sources.
“The idea is to provide a gift from Jesus with no strings attached,” says Daniels, whose full-time job is working with a nonprofit involved in child protective abuse and neglect cases.
“This is a great way to plant and water in the community,” says Trent Roberts, president of Northpoint ollege, a school affiliated with Grand Rapids First. “It creates opportunities for conversations to let people know we care, with no agenda.”
The son and grandson of Assemblies of God missionaries, Roberts spent 17 years as a missionary associate and appointed AG world missionary in Northern Asia. Thanks to GR1 Serve, he has been able to donate everything from diapers to ceiling fans to his neighbors.
Grand Rapids First has trained 111 other churches, mostly in Michigan, to participate in HERO programs of their own at some level, even if that congregation only has a closet available to store items.
JOHN W. KENNEDY
is a freelance journalist in Springfield, Missouri. He previously worked as news editor of Christianity Today, the Pentecostal Evangel, and AG News.
By DOUG GREEN
You will all preach your next sermon without notes,” the seminary professor announced. My heart raced as I wondered how to manage this seemingly impossible assignment.
As frightening as it was, I am grateful for that academic nudge. The exercise ultimately made me a better preacher. Learning to deliver sermons without clinging to a set of pages forced me to focus my messages and make them more engaging.
Relying less on notes can do the same for you.
No one will recall everything said in your last sermon, but they can remember something.
With that in mind, focus each message on one biblical idea you want people to take with them.
Simplicity can be profound. After all, the goal is making God’s Word accessible to as many people as possible.
First, summarize the sermon in one sentence. Distill it into a concise, easy-to-understand statement, such as, “God keeps His promises.”
In Christ-Centered Preaching, Bryan Chapell describes his 3 a.m. test. Imagine someone shaking you awake at 3 a.m. and asking what your next sermon is about. If you can’t answer in just a few words, you still need to simplify.
“Thoughts you cannot gather at 3 a.m. are not likely to be caught by others at 11 a.m.,” Chappell writes.
Next, make sure everything in the outline connects to that summary sentence. One way to do this is by reimagining the traditional, vertical outline as a nucleus with related parts encircling it.
I like to draw a circle and write my big idea inside it. I then represent the other parts of my sermon using double-ended arrows extending from the
circle, like spokes on a wheel. The introduction, points, and conclusion are smaller circles connecting to the main idea.
This is a visual reminder that everything revolves around the big idea, expressing the same principle in di erent ways.
People won’t remember all the points, but a wellcrafted sermon will keep bringing listeners back to the main theme.
Ideally, congregants will return to the big idea even after the sermon concludes. During the response time, while driving home from church, and in the midst of a stressful work situation later that week, they will remember that God is with them, character matters, or prayer changes things.
Visuals and illustrations can make the di erence between a boring sermon and an engaging one.
People are used to visual communication. Images fill social media spaces. Search engines yield photos, graphics, and videos alongside text.
Finally, practice preaching the entire message without notes. Run through the sermon while walking the dog, doing yard work, or sitting in a comfortable chair.
I try to cover each point from beginning to end without looking at my notes. If I can’t remember what comes next, it’s an indication I need to address a disconnect in my manuscript.
An outline that flows naturally is easier to follow mentally — not only for the speaker, but also for listeners. If logical connections between the various parts of my sermon aren’t obvious to me, I shouldn’t expect anyone else to keep up.
Yet many sermons are little more than speeches. Faithful parishioners try to corral their wandering minds as the preacher piles up one propositional statement after another, but I know from personal experience that it is not always easy.
Jesus connected with listeners using parables, similes, object lessons, and illustrations from everyday life. He appealed to common human experiences and stirred emotions in ways that resonate even today.
Few American churchgoers own sheep, but visualizing a shepherd joyfully carrying a lamb on his shoulders makes it easier to understand how God feels about a sinner who repents (Luke 15:5–7).
The more I visualize my sermon, the less need there is for notes. And when the message comes
alive for me, others will lean in and pay closer attention as well.
Try to get a mental image of the biblical text before putting it into words. Imagine the Israelites cowering before Goliath. Picture the formerly disabled beggar walking and jumping at the temple gate.
As you see these things, write them down, choosing words that appeal to the senses. Once the images are in your heart and mind, you won’t need notes to recall them. More importantly, you’ll be better equipped to share them with others in ways that connect with their hearts and minds.
When you focus your sermons and flesh them out with vivid details, they will be much easier to remember. You might even find you no longer need detailed notes.
When Jesus taught in Luke 15 that God loves sinners, He didn’t just state the principle. He drove home the point by sharing three illustrations, including a beautiful story about a father who ran to embrace his rebellious son (verses 11–32). The prodigal’s welcome is among the most moving and memorable images in Scripture.
After finishing the first draft of my sermon manuscript, I like to put it aside for a while. Upon returning to it, I search for phrases and paragraphs that are difficult to visuali e.
These are usually abstract statements. They have their place, but they tend to be forgettable on their own. Using stories and illustrations helps people comprehend, remember, and apply the lessons.
For example, the statement “love is patient” is both convicting and biblical (1 Corinthians 13:4). However, listeners might need help visualizing what that looks like in everyday life. A parenting
anecdote about waiting for a small child to tie his shoes can illustrate the principle in a humorous and relatable way. Stories animate ideas.
Look for illustrations throughout the sermon preparation process. Once you identify a message’s big idea, you’ll start noticing how it connects to realworld experiences.
Pay careful attention, and you’ll spot joy and struggles during walks around your neighborhood. You’ll read examples of the fallen human condition in news articles. And you’ll hear about what God is doing in people’s lives through conversations with congregants.
You might be sitting in a local diner across from an elderly couple, watching a man tediously opening small, plastic creamers, pouring them into his wife’s cup, and stirring gently until the co ee is just the way she likes it.
Upon closer observation, you realize the man is doing this because his wife’s fingers are disfigured with arthritis. The woman smiles at her husband, quietly appreciating the way he is loving her patiently. This is 1 Corinthians 13:4 in action.
Such illustrations are everywhere. In fact, I believe God wants to open our eyes to them so we can help others see His truth.
When you focus your sermons and flesh them out with vivid details, they will be much easier to remember. You might even find you no longer need detailed notes.
Your messages will improve, which means listeners will be more attentive, engaged, and responsive. est of all, you can more e ectively proclaim the good news of the Kingdom. Heaven is ready to rejoice over lost sheep who are found and prodigals who come home as you point people to Jesus.
DOUG
GREEN is founding pastor of North Hills Church (AG) in Brea, California.
1973
Retirement years are special years, a season to be celebrated. A retiree is to be happy, and to have a good time—the best years of one’s life. Active Maranatha Village residents make for a happy community. Come celebrate with us!
We are located in the heart of the Ozarks—beautiful Springfield, Missouri. Scan this code with your smartphone camera to visit us at MVLife.org .
do it well
By GEORGE P. WOOD
In recent years , I’ve noticed the absence of an element of worship that was once common in our churches.
A standard order of weekly worship among Pentecostals includes congregational singing, pastoral prayer, announcements, o ering, sermon, altar response (which often involves additional prayer and singing), and benediction.
Public manifestations of spiritual gifts can occur anywhere within this order. Communion often happens monthly. Other events — such as water baptisms, baby dedications, and missionary spotlights — round out the schedule as needed.
Often missing, however, is the public reading of Scripture as a stand-alone part of worship.
Decades ago, pastors often read a select passage of Scripture in its entirety, prayed, and then preached on that passage.
Today, Bible reading falls within other aspects of the service, especially the sermon. Rather than
reading Scripture before they preach, pastors now read it as they preach, interrupting the text’s flow with their own commentary.
God’s Word deserves a hearing without human speech interrupting it.
First, Scripture reading should be a stand-alone worship element because the Bible mandates and models it.
The apostle Paul told Timothy, “Devote yourself to the public reading of Scripture, to preaching and to teaching” (1 Timothy 4:13).
Widespread illiteracy and the high cost of publishing prevented most first-century individuals from reading books. Consequently, leaders read aloud in the company of others, so all could learn.
We don’t make Scripture useful by preaching it; we preach it because it is already useful.
In the Jewish synagogue, a message based on Scripture typically followed the reading of a text. Jesus followed the synagogue model during His inaugural sermon in Nazareth (Luke 4:16–27). He read a passage from Isaiah, then showed how He fulfilled it.
The Early Church followed this model too. According to Acts 13:15, the synagogue leaders in Pisidian Antioch asked Paul and Barnabas for an “exhortation” (Greek, r l i ) following the reading of passages from the Law and the Prophets. Paul used the same Greek word in 1 Timothy 4:13, there translated as “preaching.”
Contemporary orders of service should perpetuate this model, following the template of Jesus and the Early Church.
A second reason to make reading a distinct element of congregational worship is the Bible’s
nature. Consider how Paul described Scripture in 2 Timothy 3:15–17. It is “God-breathed” and “able to make you wise for salvation through faith in Christ Jesus.” All Scripture is “useful for teaching, rebuking, correcting and training in righteousness.”
These functions inhere in Scripture. The reason God breathed out the Bible was “so that the servant of God may be thoroughly equipped for every good work” (verse 17). We don’t make Scripture useful by preaching it; we preach it because it is already useful.
On several occasions, C.H. Spurgeon compared preaching to defending a caged lion. He acknowledged the importance of apologetics but went on to make this suggestion: Open the door and let the lion out; he will take care of himself. … He no sooner goes forth in his strength than his assailants flee. The way to meet infidelity is to spread the Bible. The answer to every objection against the Bible is the Bible.
Preaching plays an important role in the lives of believers. But reading Scripture publicly puts listeners into direct contact with God’s Word. That encounter alone can be transformative.
A third reason for returning to Scripture reading as an element of worship is pragmatic. According to the American Bible Society’s 2024 State of the Bible report, only 38% of Americans are Bible users — the lowest share since the survey began in 2010.
The report defines ible users as those interacting with Scripture outside of church at least three times annually.
When personal Bible engagement is lacking, reading Scripture publicly becomes even more important to Christian discipleship. Unless people hear the Bible during church, many will have no exposure to it at all.
So, how do we devote ourselves to the public reading of Scripture today?
Many liturgical churches follow the Revised ommon Lectionary. It starts on Advent and o ers
three readings every Sunday, one each from the Old Testament, Gospels, and other New Testament books. Over the course of three years, listeners hear the entire Bible.
Although I follow a lectionary in my personal devotions, I don’t see this as a good solution for Pentecostal worship. Neither a strict observance of the traditional church calendar nor lectionary usage is part of our tradition.
Also, the weekly readings aren’t necessarily related thematically. This leaves listeners bouncing from one topic to another without a connecting thread.
A better option is reading aloud the main sermon passage before preaching. For example, I preach a sermon titled “Four People You Meet on Your Spiritual Journey,” based on Romans 16:1–23. Whenever I present that message, I do three things.
First, I introduce the text, saying something like, “Today’s Bible reading is Romans 16:1–23. Please open your Bible or Bible app to that passage and follow along as I read aloud.”
Next, I read the passage in its entirety, clearly and with emphasis. Because Romans 16 contains a lot of difficult names, I always practice the passage beforehand, making sure my pronunciations are correct.
Of course, the preacher doesn’t always have to be the one to read the passage. The public reading of Scripture o ers a good opportunity to invite church attendees, including children and youth, to participate in the worship service from the platform.
There are other creative ways to read Scripture publicly. When the text is a narrative passage with dialogue, several people might participate. One serves as the overall narrator, while the others present the words of characters in the story.
Certain passages of Scripture can make for powerful responsive readings. Take Psalm 136, for example. The first half of each verse states something about God and His works. The second half repeats the phrase, “His love endures forever.” As the reader proclaims each opening line, the congregation as a whole can respond with the affirmation about God’s enduring love.
inally, after reading, I o er a brief prayer, thanking God for His Word and asking Him to use the sermon that follows to help listeners grow in Christlikeness.
Reading the main text before starting the sermon is ideal for expository preaching, as you work your way through an entire book of the Bible, one passage at a time.
However, this approach also works well with topical sermons, as long as you choose a single passage as the main text of the sermon. That’s how my sermon on Romans 16 originated. I selected that passage for a sermon on relationships because it illustrates Paul’s interaction with members of his various churches.
In Revelation 1:3, John writes, “Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near.”
Notice that John says nothing about preaching here. His blessing falls on the one who reads God’s Word aloud and the church that puts it into practice. What a great reminder of the inherent power of divine revelation!
Yet this raises a question in my mind — and I hope in yours, too. There are some elements of worship we would never remove from a congregational service: singing, prayer, sermon, altar response. A worship service would seem less worshipful without them.
What, then, does it say about us that so many churches no longer read Scripture publicly as a stand-alone element of worship?
GEORGE P. WOOD is executive editor of Influence magazine.
By KELLY PRESSON
On Dec. 26, 1960, the Green Bay Packers lost the National Football League championship game to the Philadelphia Eagles in the closing minutes of the fourth quarter.
The next summer, Coach Vince Lombardi opened the Packers’ training camp with these immortal words: “Gentlemen, this is a football.”
Lombardi’s words reminded his players that a team wins based on its execution of fundamentals.
As a KidMin leader, have you ever played your heart out during weekend services but still felt you lost the game? You fumbled the lesson, your leadership team didn’t work well together, and the kids were bored.
When that happens — and it happens to everyone — it’s time to evaluate how you’re performing basic tasks.
So, ladies and gentlemen, “this is a football” — nine fundamentals for teaching kids e ectively.
1. Say “hello.” Greeting each child as he or she enters the room makes a world of di erence. When children feel welcomed and loved as part of a community, their ability to listen and trust increases.
Train your team to connect with every child before the service begins. This includes saying “hello” to them at the door but also interacting with them at their seats.
Many times, late arrivals slip in and look for a place to sit in an already crowded room, usually at the back. Even latecomers deserve a warm reception and a seat that o ers the likelihood of interaction with other kids.
2. Keep it simple. The gospel is not complicated. Children’s limited knowledge and understanding,
along with their concrete thinking processes, make it important we simplify our teaching.
“Simple” does not mean lacking spiritual depth, however. It means teaching kids at a level they can understand.
Children are concrete thinkers, so avoid abstract ideas when you teach. Always be on the lookout for concepts kids may not understand. Explain words or phrases that are new to them.
Even a simple and common phrase — “Ask Jesus into your heart,” for example — can confuse children if not properly explained. As concrete thinkers, kids may wonder how esus is going to fit inside their chest. The point is that we have a trusting relationship with Jesus, our Savior and Friend.
3. Make it fun. Children don’t usually attend KidMin services with serious issues in mind, though some do because of adverse childhood experiences. Even so, kids will return often if they have a fun, positive experience with your ministry.
Kids respond to creative teaching methods, so include elements that create a fun learning environment. Use puppets or characters in skits to act out the lessons. Include silly sight gags that make children smile and laugh.
children is for them to experience Jesus. Our ultimate goal is introducing kids each week to God’s person and presence.
Everything we do in a kids’ service sets the stage for children to know God. It is important that we always keep the spiritual goal in focus when ministering to children.
We should work to ensure every child in our ministries develops a personal relationship with Jesus. To that end, teaching the Word of God is vital. Creating an atmosphere where kids worship in Spirit and in truth is critical. And providing adequate altar or response times is indispensable.
5. Keep it short. Experts say a child’s attention span is roughly five minutes. I doubt those numbers will continue to hold, however. From an early age, today’s kids are conditioned by video games and entertainment to expect quick, ever-changing stimulation.
Consequently, it’s a good idea to organize your lesson plan into several three- to five-minute segments, with a variety of leaders involved on stage. Every few minutes, either the topic or presenter changes. This helps kids refocus, enhancing their ability to retain what you’re teaching.
KidMin leaders are supposed to pastor kids, not entertain them. Our mindset must remain focused on helping lay a spiritual foundation that is strong enough to last.
Use humorous visuals to get your point across. Plays on words can also be great ways to bring out the giggles in your audience.
KidMin can’t be silly all the time, but the right amount of fun keeps kids engaged and focused, as well as making your messages memorable.
4. Get spiritual. Fun is important, but the most important thing that can happen in the lives of all
6. Make it serious. Kids deal with serious issues, serious temptations, and serious alternatives to a biblical worldview and lifestyle. KidMin should be fun, but it should also take into account those realities. Children need moments in every service that convey the truth of God’s Word in a serious manner.
After all, KidMin leaders are supposed to pastor kids, not entertain them. Our mindset must remain focused on helping lay a spiritual foundation that is strong enough to last.
Don’t be afraid to make age-appropriate, serious points during your lesson. And make room for kids to hear the Holy Spirit’s voice during altar and response times. God is always bigger than the serious problems kids face.
7. Surprise them! Kids have inquisitive minds, so plan activities that spark curiosity.
For example, hide an object in a gift bag or box and describe it before revealing what it is. Then use that object in your lesson.
Words can create surprises, too. A character in a lesson might have a “secret” he doesn’t reveal until later on. There might be a “mystery prize.” Or you could introduce a “special guest.”
What we can prepare on our best day will never have the lasting impact of one word spoken by the Father into the heart of a child.
9. Pray for the supernatural. To this point, the KidMin fundamentals I’ve discussed are all about what you do. But in any ministry, there are supernatural variables leaders simply can’t plan.
So, paradoxically, while you should prepare for your KidMin services as if what happens is all up to you and your team, you should also pray as if it’s all up to God.
The Lord has called us to lay the groundwork for the Holy Spirit to convict, confirm, and comfort the kids we serve. What we can prepare on our best day will never have the lasting impact of one word spoken by the Father into the heart of a child.
Variety is important, so don’t overuse any of your ideas. Instead, continually think of di erent ways to add the element of surprise to services.
8. Make it “sticky.” You spend a considerable amount of time and e ort putting together a service kids will enjoy and relate to. Yet the conclusion typically receives the least amount of planning and attention, even though it is the most important.
You want kids to understand, remember, and apply the lesson to their lives. You want the message to be “sticky,” in other words. To accomplish this, you need to plan how the lesson (and service) will end.
Some ways to do this include having kids write in a journal, take home a token that reminds them of the lesson, or form small groups and pray with one another. Find creative, fresh ways to do altar calls.
So, pray for the Holy Spirit to make God’s Word real to the kids in your ministry. Personally experiencing His presence confirms to children that God is real. It also strengthens their resolve to live for Him the rest of their lives.
When that happens, everyone wins.
KELLY PRESSON
is national KidMin director for the Assemblies of God .
A year-long roadmap for kids ministry with practical tools and strategies for fun and e ective ministry.
By LEE ROGERS
Iasked a NextGen leader how long he expected to remain in his area of ministry.
He said, “At first, I thought I would do this for a few years and then be an associate or lead pastor, because that’s what seems to happen to most kids’ and youth ministry leaders. But now I could see myself doing this well for 15 or 20 years.”
This leader’s response highlights both a common myth about NextGen ministry and his determination not to let it stop him.
There are a number of erroneous assumptions that can hinder ministry to kids and teens.
As part of my doctoral dissertation work, I recently conducted a study of tenured Assemblies of God NextGen leaders. All participants were full-time youth pastors who had served at their churches for five years or more. Many also ministered to children or young adults.
After surveying 79 respondents and conducting qualitative interviews with 2 , I identified 1 myths concerning NextGen ministry.
Even as these leaders articulated misconceptions, they were routinely defying and overcoming them to live out God’s calling on their lives.
Following are four of the most pervasive myths surrounding NextGen leadership.
Lead pastors looking to fill NextGen positions often say, “We want somebody young, who can relate to our students.”
This is particularly common when it comes to youth ministry.
While a younger pastor might have more generational connection to children and teens, that advantage lasts a few years at best. (To a 13-yearold, someone who is old enough to have completed college is practically over the hill anyway.)
The ability to relate to young people comes from spending time with them. I surveyed leaders across a broad age spectrum who were successfully building relationships with kids and teens. The youngest leader was 26 and the oldest was 60.
Trying to look cool reinforces the toxic cultural message that external appearances determine a person’s value.
Yes, there are 60-something NextGen pastors, and they tend to be good at what they do. The average age of pastors in my study was 36.5. A sizable share took on their first pastoral role in their late 20s or beyond.
Age is less important in NextGen ministry than maturity.
Closely related to the age issue is the notion that a pastor has to look cool to appeal to students. This myth has probably done more damage to NextGen ministry than any other.
Many people think youth pastors need to look or dress young to minister successfully to teenagers. However, I reviewed more than 70 NextGen ministry books, articles, and studies as part of my research, and no credible author supported this idea. It’s false — and highly problematic.
There are many reasons why trying to look or dress like the most popular kid in school is a bad idea. When NextGen pastors embrace this way of thinking, they model both materialism and a lack of faith.
Jesus said, “Why do you worry about clothes? See how the flowers of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these” (Matthew 6:28–29).
Image obsession is the opposite of what Christ taught.
Further, it instills harmful beliefs in young people. First, it suggests church leaders must be cool. Students who feel they don’t fit that category may conclude there is no place for them in ministry.
Second, trying to look cool reinforces the toxic cultural message that external appearances determine a person’s value.
Tragically, pastoral attempts to relate to cool kids has left some students feeling left out or unwelcome, particularly those who can’t a ord designer clothes or lack confidence in their looks or body types.
Many of these teens already feel like outcasts at school and desperately long for the love and acceptance of their church community.
Don’t fall for the coolness myth. Instead, focus on spending time with all kinds of students, getting to know them and pointing them to the gospel.
Half of the young people we are trying to reach are female. Yet males occupy a disproportionate share of full-time NextGen pastoral positions. This gives some people the false impression that men outperform women in these roles.
Regardless of the reasons for the disparity in representation, gender is not a factor in ministry success.
Approximately 16% of the pastors I interviewed are women. They had served successfully in NextGen ministry at their churches for at least five years — including one who had faithfully ministered for more than 20 years.
Women can lead just as well as men. The Assemblies of God ordains women and affirms that they can occupy any ministry position. In fact, we need more women stepping into NextGen leadership.
Seeing women in ministry benefits the entire congregation. It demonstrates that the hurch values the contributions of both genders. rucially, it opens the hearts of women and girls to the possibility that God could call them to preach the gospel.
erhaps no myth is more pervasive than the idea that NextGen ministry roles are shortterm steppingstones to higher levels of leadership.
While it’s true that ministry to kids and youth is often an entry point for recent college graduates, the average leader in this study had ministered to students for 12 years and served the same church for just over eight years.
A majority 2 expected to stay in NextGen ministry for 1 years or more, and 9 expressed the belief that God had called them to stay for life.
NextGen ministry is no steppingstone to these pastors. They are determined to pour their lives into young people for years to come.
NextGen leaders who are defying the myths have several traits in common. Among the most significant are their commitment and faithfulness.
They believe what they do is making an eternal di erence. Nearly all study participants 99 affirmed this.
Seeing women in ministry demonstrates that the Church values the contributions of both genders.
God’s calling is a testimony of His promised faithfulness to those of us who minister to students. If we stay connected to Him, we can defy the myths and trust that He will provide and sustain us.
LEE ROGERS is national director of student evangelism for Assemblies of God National Youth Ministries.
You, too, can rise above the myths by focusing on what matters most. lan every sermon, small group discussion, and event with eternity in view. Ministry to young people is fun. That’s one of the perks of the job. ut while we’re having fun, we also need to take seriously what we do and reali e precious souls are hanging in the balance. Some 9 of NextGen pastors surveyed said their calling sustained them, especially during challenging times. Several participants used the word “anchor” to describe how their calling kept them in the same place. Lean into your calling as well. When the storms of life and ministry rise, drop anchor.
By DOLLY THOMAS
Isaid. “It’s my son.”
The concerned father continued: “His drinking is getting worse. His wife left him. He moved back to our house and is not working anymore. And the worst part is, he doesn’t seem to care. He’s spiraling downward, and I don’t know what to do.”
This script was sadly familiar. In my practice as a clinical psychologist and while serving at Adult & Teen Challenge of Texas, I’ve fielded many such calls over the years. Distraught parents, spouses, and others often ask how to help substance-abusing loved ones without enabling their poor choices.
According to the 2022 National Survey on Drug Use and Health, 17.3% of Americans (48.7 million) aged 12 and older battled a substance use disorder during the previous year.
A report from the U.S. Centers for Disease Control and Prevention estimates there were 107,543 drug overdose deaths during 2023.
The Church is not immune. I have seen addiction ravage countless Christian homes.
So, what’s the best response when a congregant comes to you about a family member’s drug or alcohol problem?
Assessment
First, consider what stage of addiction the family member is describing.
Substance abuse refers to a pattern of drug or alcohol use that leads to negative consequences, including job loss, impaired relationships, and life-threatening situations.
Sustained abuse can turn into dependence — physical and mental reliance on drugs or alcohol. Even when the negative consequences of abuse are extreme, the addict finds it difficult to stop using, experiencing withdrawal symptoms when attempting to do so.
Ask questions to gain a better understanding of the problem. Is the person unable to keep a job? How is substance abuse a ecting his or her relationships? In what ways is the addict or others at risk? (For example, the individual may be driving while intoxicated or getting into physical fights. Has he or she tried to stop using but feels it is impossible?
Also consider the age of the individual. If he or she is a teenager, substance abuse not only contributes to issues such as declining grades, emotional problems, and criminal activity, but it can also a ect brain development. This calls for immediate intervention and professional help.
Depending on the circumstances, you may recommend non-residential support or a more intensive approach.
If the individual has not yet reached the point of dependence, a trained professional counselor may help him or her work through the underlying issues contributing to substance abuse.
Develop a referral list of licensed chemical dependency counselors (LCDCs) or licensed professional
counselors (LPCs) with expertise in treating addiction, ideally from a Christian perspective. Look for counselors who understand and treat trauma as well, since there is a strong link between trauma and addiction.
A support group like Celebrate Recovery or one using Living Free’s Stepping Into Freedom curriculum can help foster a sense of community and accountability. If there are no such programs in your community, consider starting one in your church.
One person’s substance abuse affects the entire household and beyond.
In addition to counseling and a support group, the person struggling with substances will likely need a change in environment, with accountability and no access to substances.
With early intervention and a willingness to make significant lifestyle changes, such assistance can be e ective.
If the person has a long history of substance abuse or shows signs of dependence, inpatient detoxification may be necessary.
Consider following up with a residential treatment program like Adult & Teen Challenge. With a 78% success rate among participants two years after completion, Adult Teen hallenge o ers more than 200 residential programs across the nation. These programs o er a safe environment for healing, introspection, mentoring, and counseling, with an abstinence approach to overcoming addiction.
When ministering to someone whose family member is dealing with addiction, it’s important to understand the dynamics involved.
ne person’s substance abuse a ects the entire household and beyond. Family members may become preoccupied with their loved one’s choices
As vital as professional support is for someone struggling with addiction, nothing takes the place of a family that cares enough to intervene. And those family members need a community of faith backing them with resources, support, love, and prayer.
and habits. They may feel hurt and confused, not understanding the problem or what caused it.
Tension builds as family members process their emotions in di erent ways. Some may confront and argue with the addict. Others may withdraw, pretending everything is while su ering silently.
Family members often wrestle with guilt, worrying that they may have caused the problem or wondering why they can’t fix it. They may also look for someone or something else to blame.
Seeing a loved one struggle with addiction is a lonely and stressful experience. Especially after repeatedly trying and failing to help, family members may start to believe the situation is hopeless.
Churchgoers who are living with a family member’s addiction are often reluctant to talk about it for fear of judgment or ostracism. They need to know they are not alone — that they are welcome, loved, and supported in a community of faith.
Talk about addiction during a sermon, o ering to pray with anyone who is personally struggling or concerned about a friend or relative.
Provide referrals to a family support group, such as Al-Anon or one using Living Free’s Concerned Persons curriculum. Such groups help friends and
family members of addicts process their pain in a semi-structured way with trained facilitators.
Consider hosting a small group that focuses on family members of addicts. Living ree o ers churches an e ective eight-week small group curriculum called Insight.
Contact your local Adult & Teen Challenge center to learn about community resources it provides and how the ministry can partner with your church to educate and support families.
Invite Teen Challenge representatives to make a presentation at your church to raise awareness about addiction and foster hope for the hurting.
Someone once observed that the opposite of addiction is not sobriety, but community. I love that sentiment.
As vital as professional support is for someone struggling with addiction, nothing takes the place of a family that cares enough to intervene. And those family members need a community of faith backing them with resources, support, love, and prayer.
When addiction hits home for Christian families, the Church can help them overcome shame and take steps toward freedom and healing.
The apostle Paul said church members “should have equal concern for each other” (1 Corinthians 12:25).
As Paul told the believers in Corinth, “If one part su ers, every part su ers with it” verse 2 . If the pain of one member a ects the whole body of Christ, then the issue of addiction is everyone’s problem. This means it is also our privilege to assist people in finding help and hope.
Galatians 6:2 says, “Carry each other’s burdens, and in this way you will fulfill the law of hrist.”
DOLLY
THOMAS, Ph.D.,
is director of counseling at Adult & Teen Challenge of Texas, an executive presbyter with the Assemblies of God South Texas Ministry Network, and a member of the AG Mental Health Committee.
Strategies for ministry
Growth strategies Reviews
Inspiration
Podcasts
Downloads
aims to inspire, challenge and resource the entire spectrum of leadership, from lead pastor to lead volunteer. Check out our print, digital, and social media resources.
Web influencemagazine.com
Downloads influencemagazine.com/downloads Back issues influencemagazine.com/issues
Podcast
Google PlayMusic, i Tunes, Spotify Facebook @theinfluencemag @theinfluencemag More
Make It Count is a leadership development resource for use indi vidually or with staff, volunteers, or board members.
Each installment is also available online as a downloadable PDF, along with interactive pages for group member use. The underlined words and phrases in the following text correspond to fill-in-theblank sections on team member pages. Access these free resources at influence magazine. com/Downloads.
These lessons are writ ten by STEPHEN BLANDINO , lead pastor of 7 City Church in Fort Worth, Texas, and the author of several books.
By STEPHEN BLANDINO
Leadership is a combination of hard and soft skills. Hard skills focus on the specific tasks of leadership, such as finances, strategic planning, project management, and sermon preparation. These technical skills help you fulfill responsibilities that are uni ue to the role. ut leadership also encompasses soft skills. The soft skills of leadership focus on people, teams, and the ualities that build enduring influence.
Soft skills are transferrable from one job to the next and are essential regardless of the context.
This edition of Make it ount explores 10 soft skills of leadership and considers ways to master each. Lessons include the following
1. Emotional Intelligence. The ability to manage your own emotions as well as those of others is essential to leadership. In fact, some experts consider it the most important leadership skill. motional intelligence re uires self-awareness, self-management, social awareness, and relationship management.
2. Empathy. Empathetic people understand and sense what others are feeling. mpathy re uires
humility, connection, listening, gentleness and kindness.
3. Active Listening. The most e ective leaders practice active listening. Active listeners form connections by using their ears, eyes, heart and body language.
4. Interpersonal Communication. ective interpersonal communicators pay attention to what’s said, how it’s said, and unspoken cues embedded in the interaction. This re uires authenticity, respect and engagement.
5. Adaptability and Flexibility. igid ministry leaders often fail to make room for the new work of the Spirit. Leaders must be firm about what matters but flexible in how it’s delivered. This re uires continual openness to change and new opportunities.
6. Collaborative Teamwork. Leaders are responsible not only for building teams, but also helping them work collaboratively toward the fulfillment of a vision. ollaborative team members value one another, utili e everyone’s gifts, and contribute to a spirit of unity.
7. Problem Solving. Leaders will always have problems to solve and tensions to resolve. This calls for engaging a problem-solving team, defining the problem, and finding creative solutions.
8. Conflict Resolution. onflict arises when there’s a gap between expectations and reality. esolution involves careful timing, positive communication, and a willingness to listen.
9. Continuous Learning. Pastor Gerald Brooks once said, “ very level of growth calls for new levels of change.” ective leaders have a posture of growth that enables them to adapt to the various seasons of ministry.
10.Resilience. Leadership is hard, which is why resilience is critical. Leaders can bounce back from setbacks when they develop a healthy perspective, growth mindset, and supportive community of friends.
While reading and reflecting on these lessons, take steps to develop soft skills of leadership personally and as a team.
Assess
How would you define emotional intelligence?
Insights and Ideas
What’s the most important leadership skill? Some might suggest vision casting, while others would point to strategic planning, time management, or team building.
While each of these is important, one skill that often rises to the top in leadership discussions is emotional intelligence.
Author, psychologist, and emotional intelligence expert Daniel Goleman wrote this about the importance of emotional intelligence “Without it, a person can have the best training in the world, an incisive, analytical mind, and an endless supply of smart ideas, but still won’t make a great leader.”
or years, emotional intelligence was largely ignored. Today, it is widely recogni ed as a master skill for success. What exactly is emotional intelligence? Goleman defines it as “the ability to identify, assess and control one’s own emotions, the emotion of others and that of groups.”
Developing emotional intelligence re uires leaders to pay attention to four areas.
1. Self-awareness recogni ing moods and emotional states and how they impact others. Without self-awareness, you’re incapable of making changes because you don’t even know a change is needed.
2. Self-management controlling emotions, adapting to change, and acting according to personal values. Self-management puts you behind the steering wheel of your emotions, ensuring a more pleasant encounter for those who interact with you.
3. Social awareness staying attuned to the emotions of others while demonstrating empathy and care. aying attention to emotional cues from others provides insight for responding in a healthy way.
4. Relationship management navigating emotions successfully, handling conflict e ectively, and cultivating healthy interactions. The ability to manage the emotional dynamics of relationships reveals a leader’s maturity and people skills.
The spiritual side of emotional intelligence closely resembles the fruit of the Spirit. Galatians 22 2 says, “ ut the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law.”
The fruit of the Spirit shapes every part of our lives, including interactions with others. As we grow in hristlike character, we will also grow in emotional intelligence. Not only will our personal relationships benefit, but our leadership will flourish at an entirely new level.
1. What relationship do you see between the fruit of the Spirit and emotional intelligence?
2. Who is the most emotionally intelligent person you know, and what have you noticed about his or her interpersonal relationships?
. Which of the four areas of emotional intelligence above is your greatest strength, and which is your biggest challenge?
Apply
Take an emotional intelligence assessment to help uantify your current proficiency. Then discuss as a team areas of strength and weakness. inally, put together a plan to improve in your areas of weakness. The good news is you can grow in emotional intelligence.
Team Review
What is your plan for growing in emotional intelligence?
Assess
What does empathetic leadership look like to you?
Insights and Ideas
An empathetic person has the ability to understand, sense, and even vicariously experience what others are feeling.
mpathy is more than just than a feeling. It has a capacity for caring that drives action. As author Mark Miller observed, “ mpathy is a skill powered by energy. No energy, no empathy.” What behaviors mark an empathetic leader? Scripture provides some practical clues.
1. Humility. The apostle aul said, “Do nothing out of selfish ambition or vain conceit. ather, in humility value others above yourselves” hilippians 2 . mpathetic leaders put others first.
2. Emotional connection. omans 12 1 says, “ ejoice with those who rejoice mourn with those who mourn.” An empathetic leader connects with people by celebrating their wins and feeling their losses.
3. Listening ames 1 19 says, “My dear brothers and sisters, take note of this veryone should be uick to listen, slow to speak and slow to become angry.” ames began his instruction by telling church members to “take note.” He understood that listening can be difficult. ven leaders struggle with this skill. ut listening is a gateway to empathetic leadership.
4. Gentleness. My wife is a counselor, and she sometimes talks about the importance of a “gentle start-up.” The idea is approaching conversations and managing responses with gentleness rather than harshness.
As roverbs 1 1 says, “A gentle answer turns away wrath, but a harsh word stirs up anger.” Gentleness can make a profound di erence for leaders who are highly driven.
5. Kindness and compassion. phesians 2 begins with these words “ e kind and compassionate to one another.” mpathetic leaders exhibit behavior that shows genuine respect, dignity, and thoughtfulness toward others.
Notice the order of these five empathetic behaviors. We start with humility. Without it, we’ll never value people.
Then we make an emotional connection. eople feel connected to us when they’re known and noticed. This connection deepens when we actively listen to people.
When it’s time to respond, a gentle start-up makes the di erence and protects the connection. inally, showing kindness and compassion reveals our empathy in practical measures.
Reflect and Discuss
1. How do the five behaviors of empathy make a positive di erence in leadership?
2. Which of these behaviors comes easiest for you?
.In which area do you most need to grow?
Apply
Think of a recent time when you could have been a more empathetic leader. Which of the five behaviors was missing in your interaction? What would it look like to express that behavior in future interactions? Start each morning this week by making empathy a matter of prayer. eep that goal and prayer in focus as you interact with others.
Team Review
How have you shown empathy in your interactions with others over the past week?
Assess
What leader in your life demonstrates e ective listening skills, and how does that kind of listening a ect your relationship?
Insights and Ideas
There are di erent types of listeners. Some people are cafeteria-style listeners. They treat listening like a cafeteria line where they choose this but ignore that thers are informational listeners. They tune in to learn or ac uire facts and knowledge. Then there are critical listeners. They listen to form judgments and make criti ues. However, the most e ective listeners are active listeners. ames Hunter, author of The Servant, observes, “Active listening is attempting to see things as the speaker sees them and attempting to feel things as the speaker feels them.” roverbs 1 1 warns, “To answer before listening that is folly and shame.” To become an active listener, focus on being interested more than being interesting. This happens as you put into practice four dimensions of listening.
1. Listen with your ears. Leaders who practice active listening pay careful attention to what’s being said. They don’t listen to respond, but to understand.
2. Listen with your eyes. Listening leaders focus their attention on the person speaking. They understand that eye contact improves focus and gives them the ability to connect with others.
3. Listen with your heart. Active listening isn’t simply a matter of words. It’s closely linked to feelings. It involves empathy, compassion, and genuine care for others. Active listening makes it possible to connect with another person’s heart.
4. Listen with your bodylanguage. Active listeners look interested. They lean in to what others are saying. Their body language communicates value for the other person. illy Graham once said, “A su ering person does not need a lecture he needs a listener.” To improve your leadership, develop the soft skill of active listening. It will make all the di erence when it comes to connecting with people.
Reflect and Discuss
1.Why is it sometimes hard for leaders to listen?
2. How does being interested matter more in leadership than being interesting?
.Which of the four expressions of active listening would help you improve your listening?
Apply
Ask a trusted leader to rate you on a scale from 1 to 10 in the four expressions of active listening. Don’t get defensive. Instead, pay attention, take notes, and then ask how you could improve. penness to feedback is critical for growth. This process will also help you practice active listening.
ASSEMBLIES OF GOD
September 4–6, 2024 | Branson, Missouri
Hilton Hotel Conference Center
Fresh and Flourishing
—PSALM 92:14
…bringing senior adults together from across our nation for spiritual renewal, worship, ministry focus, and fellowship
For conference details and registration info, go to samconference.ag.org
Team Review
What did you learn through feedback about your listening skills? Assess
What do you think are the greatest keys to e ective interpersonal communication?
Insights and Ideas
Every interaction with others re uires interpersonal skills. Without these skills, you risk damaging the relationship and limiting its depth and potential.
Author ohn otter observed, “ ommunication comes in both words and deeds. The latter is generally the most powerful form.” ective interpersonal communication pays attention to what’s said, how it’s said, and the unspoken cues embedded in the interaction. ach lesson we’ve covered up until now contributes to interpersonal communication. motional intelligence, empathy, and active listening are game changers in how we connect with people. In addition, these six practices will make a world of di erence.
1. Authenticity: Be real. You cannot build healthy connections on a false veneer of hypocrisy. akes and facades don’t build enduring trust or firm foundations for long-term relationships. You must start with authenticity.
2. Dignity: Be respectful. eople want to be treated with respect. emember that God’s image is stamped on every person with whom you interact Genesis 1 2 2 . Devaluing people is an a ront to the image of God.
Treating people with dignity gives you moral authority. Devaluing others kicks the legs out from under your interpersonal communication.
3. Presence: Be engaged. ective interpersonal communication re uires being fully present. When you’re distracted or disengaged, you send a message to the other person that he or she doesn’t matter. Be present.
4. Dialogue: Be balanced. Make space for two-way communication. esist the urge to talk over others. Above all, work hard to be interested instead of interesting.
Don’t show o or dominate the conversation. Instead, show interest in what the other person has to say by asking uestions and listening intently.
5. Clarity: Be concise. Blood pressure increases when clarity decreases. You are responsible for communicating clearly and concisely. If your words create confusion, uncertainty, or an endless cycle of rambling, you’re doing more harm than good to the relationship.
. Grace: Be kind. olossians says, “Let your conversation be always full of grace.” I often remind leaders to speak the truth in the tone of grace. eing harsh only undermines communication e orts.
These six practices will bolster your interpersonal communication and help you become more relationally engaged.
Reflect and Discuss
1.What does a good conversationalist do?
2. How have you seen the six ualities above make a di erence in e ective interpersonal communication?
. Which communication attribute would you most like to improve?
Apply
n a scale from 1 to 10, grade yourself in each of the six attributes. Then identify the lowest score and ask someone who is strong in that area how you can improve. se that feedback to create a plan for strengthening your interpersonal communication.
What steps have you taken to improve your interpersonal communication skills?
Assess
Would you consider yourself more rigid or flexible? Why?
Insights and Ideas
Structure is valuable to leadership. or example, we need structure when we’re creating systems for assimilation, discipleship and services. ob descriptions and organi ational charts call for structure.
However, structure should ultimately serve people. When structures become handcu s, we may miss out on what God desires to do next.
While structure is important, we must also be adaptable and flexible. esus said, “No one sews a patch of unshrunk cloth on an old garment, for the patch will pull away from the garment, making the tear worse. Neither do people pour new wine into old wineskins. If they do, the skins will burst the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved” Matthew 9 1 1 . igid forms of ministry often fail to make room for new works of the Spirit. That’s why adaptability and flexibility are crucial for ministry leaders. You can cultivate flexibility in four ways.
1. Be firm with vision but flexible with vehicles. Your vision is an anchor point in the church. If you’re constantly switching from one vision to another, people will get organi ational whiplash. e firm with your vision but flexible with the vehicles for fulfilling it.
2. Be a lifelong learner Lifelong learning keeps you open to new ideas and better methods for doing ministry. ead good books, find great mentors, and engage in powerful learning experiences. The goal isn’t just ac uiring knowledge, but applying it to leadership.
3. Create space for new ideas. We usually feel most comfortable with our own ideas. That’s as long as those ideas are working. ut when the shelf life runs out on our ideas, it’s time for an upgrade.
Whether they come from team members, other leaders, conferences, books, or coaches, consider some fresh ideas.
4. Be flexible with changes and opportunities. I like my schedule, but life doesn’t always go as planned. Leaders must learn when and how to roll with changes and embrace opportunities. Sometimes you need to set boundaries to keep interruptions and changes from getting out of hand. ther times you should be flexible enough to meet a need or leverage an opportunity.
Reflect and Discuss
1. What energi es or unsettles you when it comes to being flexible and adaptable?
2. How can flexible people and rigid people successfully work together?
. Which of the four points above most challenges you? Why?
Apply
Discuss as a team how to establish boundaries around what matters most while remaining flexible and adaptable enough to try new things. e open with one another about your personal tendencies toward flexibility, and discuss how to leverage your strengths to maximi e ministry impact.
What progress has your team made toward being firm with what matters but flexible and adaptable to new ideas?
Assess
How can a team e ectively collaborate?
Insights and Ideas
In his first letter to the church in orinth, the apostle aul said, “If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? ut in fact God has placed the parts in the body, every one of them, just as he wanted them to be. If they were all one part, where would the body be? As it is, there are many parts, but one body” 1 orinthians 12 1 20 .
Team building is a soft skill of leadership, but a team must also work collaboratively toward a vision. aul’s words about the body o er applicable principles for building collaborative teams.
1. Collaborative team members acknowledge each person’s value. aul said, “God has placed the parts in the body, every one of them, just as he wanted them to be” verse 1 . The ody is God’s design, and each member is a valuable part of it.
To build collaborative teams, each team member must value the others. God made each person in His image and placed every member of the ody where He desires.
2. Collaborative team members utilize everyone’s gifts. ach team member has a specific role to play, and that role should utili e his or her gifts. A body would be incomplete if every part were an eye, an ear, or a nose. It takes all the parts working together for the body of hrist to function as it should.
The same is true with teams. You don’t need a team of people with the same gifts. Your ministry needs a variety of gifts leadership, service, encouragement, teaching, giving, showing mercy to maximi e impact and fully reali e its redemptive potential omans 12 .
3. Collaborative team members contribute to unity. aul said, “As it is, there are many parts, but one body” verse 20 .
n a team, there are multiple members, but one vision. As long as team members contribute their gifts toward the fulfillment of a unifying vision, the sky is the limit. ut if members use their gifts to chase diversions, it will be difficult for the team to accomplish anything of significance.
The points above re uire action. When team members practice these principles, collaboration grows.
1. How can your team members more intentionally show value for one another?
2. What are the gifts of each team member, and how can your ministry leverage these for the greatest good?
. What is your team’s unifying vision, and what threatens to distract members from that vision?
Apply
Identify the area in which your team most needs to grow valuing one another, utili ing everyone’s gifts, or working in unity. Then develop a plan for improving, checking in on progress during weekly or monthly meetings.
What steps has your team taken to work more collaboratively toward a unifying vision?
Assess
How does your team solve problems?
Insights and Ideas
Problems are part of the leadership landscape. Nehemiah faced challenges when rebuilding the wall around erusalem. The apostles worked through complex issues that threatened unity in the arly hurch, such as disputes over which ewish customs Gentile converts should follow.
Leaders must learn to navigate and solve problems. Author and pastor ob etterling said, “We can make one of two errors when a problem suddenly surfaces we become paraly ed, or we act impulsively. Neither of those is e ective leadership.”
Instead, we need a strategy for working through problems e ectively. Start with the following seven steps.
1. Engage a problem-solving team. Some problems are too big to solve alone. You need a team of creative thinkers who can view the issue with a solution mindset.
2 Define the problem. efore solving a problem, you must clearly define it. While this step may seem obvious, many leaders try to manage symptoms rather than dealing with the actual problem. Ask hard uestions to clarify the real issue.
3. Research creative solutions. After determining what the problem is, consider options for addressing it. This may re uire conversations within the congregation, among sta members, or with outside leaders. If it’s a major issue, you might even need to hire a coach or consultant.
4. Calculate the impact. There’s no such thing as a problem-free solution. Taking steps to resolve one issue invariably creates new wrinkles. The solution may re uire investments of time and money. r it may involve fielding complaints from congregants who are resistant to change. arefully evaluate proposed solutions to ensure the positive impacts far outweigh the potential costs.
5. Consider the details. Develop the necessary plans, budgets, and processes for implementation. illing in gaps as you go will only lead to frustration.
. Create a communication strategy. Talk about the solution with stakeholders. If it’s a major initiative, communicate through the various layers of the church, including department heads, sta members, board members, key leaders, volunteers, and congregants.
. Implement the solution. nce the solution is communicated, take the plan you’ve developed and begin implementing it. In addition, make the implementation process a team e ort.
These seven steps are critical to the problem-solving process. They will help you gain clarity, come up with solutions, create buy-in, and master implementation.
1. What examples from Scripture o er practical problem-solving wisdom?
2. Which strategy above has been your weak spot in problem solving?
. What additional steps would you recommend in the problem-solving process?
onsider a recent problem your team had to solve. How did you use the steps above to implement a solution? Were any steps missing? What would you do di erently in retrospect, and how can you apply those lessons to a problem you’re dealing with now?
Available in Spanish
Rooted in Proverbs 3:5-6, this women’s study focuses on recognizing God’s presence in your everyday life to help grow a deeper, more personal relationship with Him.
Go to MyHeal yCh .com to ord yo copy of Captivated
Team Review
How have you implemented the problem-solving steps from the last lesson?
Assess
What’s one of the biggest leadership conflicts you’ve had to deal with, and how did you resolve it?
Insights and Ideas
Your ability to navigate conflict reveals a great deal about your maturity as a leader. very leader encounters conflict. ut without a sensible strategy for navigating it, conflict can uickly create bigger issues and even undermine trust. onflict usually arises when there’s a gap between expectations and reality. In those moments, di erences turn into disagreements.
How do you find a path forward in the midst of conflict? our foundational ingredients will help you successfully navigate conflicts and come to a place of resolution.
1. Facts. phesians 1 tells us to speak the truth. eating around the bush will only lead to bigger issues.
Truth telling isn’t always easy, especially when someone is defensive, argumentative, or emotionally fragile. ut when we fail to focus on facts, we can get sucked into an emotional war. In the end, we may never get to the root issue of the conflict.
2. Tone. phesians 1 continues, “Speaking the truth in love.” Truth in the wrong tone can do more harm than good. I often tell leaders, “Speak the truth in the tone of grace.” roverbs 1 1 captures it well “A gentle answer turns away wrath, but a harsh word stirs up anger.”
3. Listening. Stephen ovey said, “Seek first to understand, then to be understood.” This is only possible when you listen carefully and intently. Listening demonstrates respect, creates understanding, and cultivates common ground. roverbs 1 1 says, “To answer before listening that is folly and shame.”
4. Timing. onflict is often emotional, which is why timing is critical. efore addressing an issue, you may need to allow time for everyone to cool down. roverbs 29 11 says, “ ools give full vent to their rage, but the wise bring calm in the end.” Leaders must get their emotions under control before they can calm others. phesians 29 is another helpful passage to keep in view when mediating conflicts “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.”
Your approach to conflict resolution should ultimately create dialogue that builds and benefits relationships as you move toward resolution.
Reflect and Discuss
1.What’s the hardest part of conflict resolution for you?
2.Think of a time when you got conflict resolution wrong. What did you do to hurt the resolution process?
.Think of a time when you got conflict resolution right. What did you do di erently to contribute to a positive outcome?
Apply
Think of a conflict you are dealing with now. rocess this conflict through the four points above. With these things in mind, put together a plan for moving toward a resolution.
Teaching kids about the Holy Spirit can be a real challenge. The good news is that you don’t need to have all the answers to help kids build a lifelong foundation of being led by the Holy Spirit.
Cultivating a Spirit-Empowered Kids Ministry will equip you with practical tools to intentionally make room for the Holy Spirit in your kids ministry.
Includes practical tips for leading kids to:
• Hear the voice of the Holy Spirit
• Respond to the Holy Spirit
• Receive the baptism in the Holy Spirit
Momentum Training Series will help you become more effective in your ministry, whether you are a new volunteer or a seasoned leader.
Each topic includes the opportunity for certification to recognize your accomplishments. Bonus PowerPoint group training resources available. Learn more at MomentumTrainingSeries.com.
Team Review
What have you done to move toward successful resolution in a conflict you’re facing?
Assess
What does it mean to have a lifelong learning posture?
Insights and Ideas
Leadership experts ames ou es and arry osner wrote, “Whether it’s a performer on stage, an athlete on the court, or a leader in an organi ation, people assume e ortless performance develops without e ort.”
If only it were that easy.
What some leaders make look easy came about only through enormous investments in professional growth. Without continuous learning, you’ll never reach your full potential or make your greatest ministry impact.
ut growth doesn’t end with learning. Your education needs application. As author and pastor Gerald rooks says, “ very level of growth calls for new levels of change.” Therefore, leaders must learn and put that knowledge into practice.
In his second letter to Timothy, the apostle aul wrote, “When you come, bring the cloak that I left with arpus at Troas, and my scrolls, especially the parchments” 2 Timothy 1 . aul was an avid learner. He could have re uested many things from Timothy, but his scrolls and parchments were among the items aul most wanted.
How important is growth to you? ead each of the following statements, and give yourself a score on a scale from 1 to with representing strong agreement .
1. I have a written personal growth plan to guide my development.
2. I have a mentor or coach with whom I regularly meet.
. I have a regular discipline of reading books to grow as a leader.
. I listen regularly to podcasts that help me grow in my specific ministry responsibilities.
5. I attend conferences annually.
. I spend time with ministry leaders who stretch my thinking.
. I learn from leaders outside my ministry field or discipline.
. I welcome constructive feedback from my pastor or supervisor.
9. I have a system for recording what I’m learning so I can easily access it in the future.
10. I share what I’m learning with my team.
Tally your score. If your score is high, pay extra attention to oints 9 and 10. In addition, reflect on whether you need to begin learning from some new sources.
If your score is low, pick two areas to improve. Additionally, find a growth partner you can meet with regularly to share what you’re learning.
Reflect and Discuss
1.Why do we tend to assume “e ortless performance develops without e ort”?
2.In what ways might growth re uire change?
3. What was your final score from the 10 statements above? What can you do to improve your score?
Apply
eflect again on the 10 statements above. ick two areas to begin improving. evisit the list in 0 days to determine your next steps.
What intentional steps have you taken during the past week to learn and grow as a leader?
Assess
n a scale from 1 to 10 10 being the best , how well are you at bouncing back after setbacks?
Insights and Ideas
Leadership is hard, which is why resilience is crucial to the journey. Without it, you risk debilitating discouragement and overwhelming defeat.
The apostle aul provides a great example of resilience. In 2 orinthians 11 2 2 , aul shares a litany of struggles and hardships he encountered during his ministry journeys. He was beaten with rods and shipwrecked three times. He was pelted with stones, and in danger from rivers, bandits, ews, and Gentiles. aul faced danger in the city and country, at sea, and from false believers. He went without sleep, food, and water, and he faced the elements without ade uate clothing. Amid all these pressures, aul also carried a deep concern for all the churches. aul had plenty of problems that could have become permanent setbacks to his ministry. Many times, he could have called it uits. ut aul was resilient.
What does it take to cultivate that kind of resilience? It starts with three essentials.
1. A healthy perspective. How you view hardship a ects how you’ll respond to it. aul’s perspective allowed him not only to acknowledge the Lord’s grace as sufficient, but also to say, “That is why, for hrist’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. or when I am weak, then I am strong” 2 orinthians 12 10 .
2. A growth mindset Author and pastor raig Groeschel once said, “ eaks are nice, but you don’t see many farms on mountaintops. Why? ecause things grow better in valleys. Your time in the valley may not be pleasant, but it’s in the valleys of life that you grow closer to God and stronger in your faith.”
This is true if you possess a growth mindset. It will help you draw lessons from the wellworn paths of pain and su ering.
3. A supportive community. Life is too hard to navigate alone. We need friends who don’t care about our titles. We need people who will laugh, cry and pray with us.
ommunity reminds us we are not alone and gives us courage to hold on through the storm.
We all want to be resilient leaders, but experiencing hardship is the only way to develop resilience. When you walk through difficulties, take with you the three essentials above.
1.When did you grow in resilience, and what did you learn in the process?
2.How did having the right perspective, mindset, or community help you get through a tough time?
. Which of these do you need to become more intentional about developing?
When we uit in the middle of our pain, we don’t just uit the pain. We also give up the victory on the other side of that pain. rayerfully think through the three ingredients above, and then identify ways to strengthen each one in your life.
Help kids to discover who God is and to pursue the adventure He has in store for their life. Called is a ministerial advancement initiative of the AG that exists to equip those who feel called to vocational ministry.
Discipleship resources that transform lives and anchor your church in the Bible
Was a Ministry Calling
(Continued from Page 128 )
Although we missed Montana, we came to appreciate the beauty and milder winters of the Missouri Ozarks. Before long, we were putting down roots.
We became involved in a local AG church. Our youngest two children were progressing through the public schools. They made new friends, and so did we.
The flooring business was booming. We built our dream home — more than 6,000 square feet on three wooded acres near Nixa — doing as much of the work ourselves as possible.
As I neared the end of my master’s degree program, one of my class assignments involved developing a five-year ministry plan and sharing it with a leader who could partner with me.
I still didn’t know what God wanted me to do. Lisa and I were both former teachers, so we thought about ministering to educators. I submitted a plan, but that door never opened.
At first, I maintained daily office hours in the church. But I eventually asked my board whether I could lay flooring a couple of days per week.
The people of Baker are workers — farmers, ranchers, oilfield roughnecks, pipeliners, grocery clerks, teachers and nurses. They don’t typically drop by a pastor’s office, but they will chat with the guy who is installing their carpet.
Seventeen months after moving into the new house, I received a call from Alan Warneke, then the assistant superintendent of the Montana Ministry Network. He asked us to consider returning to pastor a small, struggling church in Baker.
My first response was, “No.”
This was the last thing I expected. I knew how difficult rural ministry could be. Yet after praying and surrendering to God, I became certain this was where He was leading me.
Four years after giving up a life we loved to move from Montana to Missouri, we prepared to do the same thing in reverse. We sold our Missouri home and settled in a modest parsonage across the parking lot from Baker Assembly of God.
I believe pastoring in a small town means serving the whole community, not just the church people. The congregation understood that vision, freeing me to think beyond the walls of our building.
In 2019, we started a nonprofit coffee shop. It has become a gathering place for local residents and a point of connection between our congregation and the broader community. The funds support benevolence giving, ministry projects, and missions.
Recently, Lisa and I became aware of a desperate need in our community for first responders. So, we both underwent training and became emergency medical technicians. We see it as another way to care for and minister to hurting people.
This is not the life we expected. Yet we know it is what God wants for us — and in His will is exactly where we belong. When a midlife crisis turns out to be a ministry calling, the best response is obedience.
ROD KILSDONK is lead pastor of Baker Assembly of God in Montana and a presbyter for the Montana Ministry Network.
LISA KILSDONK is a writer and speech-language pathologist.
I experienced a different kind of midlife crisis.
My wife, Lisa, and I were happy in our hometown of Sidney, Montana. Our children attended the same schools in which we grew up. Our parents, siblings and grandparents lived nearby. Holidays were loud and joyful as four generations celebrated together.
Our local Assemblies of God church was like a second extended family. The congregation included many young couples raising their kids alongside our four. We gathered at their homes for Bible studies and barbecues, sat together at school programs, and cheered for one another’s kids during sporting events.
It was the quintessential small-town life, and we loved it.
Then, following a community evangelistic outreach, I awoke in the middle of the night with an overwhelming feeling God was calling me into fulltime ministry. I sensed Him saying, “Take up your cross and follow me.”
There were no specifics. Just that one imperative statement I knew meant full-time ministry. Initially, I resisted. I was in my mid-30s with an established career. I told God I was too old, couldn’t sing, and had no biblical training.
Nevertheless, I left teaching and started a flooring business, wanting to be available for whatever God asked me to do.
Seven years of waiting passed. My business flourished, and a Christian preschool that Lisa started quadrupled in size. I wondered whether I had missed something or God had changed His mind.
Early one Sunday, I brought my questions to the Lord. I still didn’t have an answer when I arose from praying. However, the guest speaker’s message during church later that morning felt like an arrow straight to my heart.
Lisa sensed it, too. Afterward, she said, “Does God have to hit you over the head with a two-by-four?”
I replied, “I think He just did.”
That afternoon, we agreed I should enroll at Assemblies of God Theological Seminary in Springfield, Missouri. Neither Lisa nor I had ever been to Missouri, but we both believed God was directing us there.
After selling our home, resigning our church volunteer positions, and giving the preschool to another teacher, we said tearful goodbyes to family members and friends.
We moved our family into a two-bedroom apartment in Nixa, Missouri, a suburb of Springfield. I laid flooring between seminary classes.
(Continued on Page 127 )
Yo r genero s s pport helps Ja ob s Hope bring essiani Hope to Jewish People aro n the orl
Please stan with Ja ob s Hope in these hallenging an propheti ti es to ser e an bless Jewish people in srael an the nations
Yo r pra ers an partnership help pro i e o passionate inistr tea hing is ipleship an e angelisti o trea h opport nities a ong the Jewish people
I Will Bless Those Who Bless You
H P H
P Bo pringfiel www a obshope o a obshope a obshope o
Acct. No. 390907
