Stick Figures as an Act of Worship: 8 Tips for Helping Children Listen in Big Church

Drawing stick figures can be a spiritual act of worship. That statement may sound childish to you, but it can become a gateway into engaging your children with your pastor’s weekly sermon. And, you might be surprised at how often it causes you to engage more as well.

In elementary school, I sat in the pew of my local church each Sunday and drew pictures during the sermon. My mom bought me twistable crayons, which I thought were awesome, and I created masterpieces on the back of church bulletins. However, these masterpieces had nothing to do with the sermon because, honestly, I wasn’t listening. My mom had simply given me something to pass the time.

As a young adult, I heard a pastor say he challenged the children in his church to draw pictures of his sermon. The children often showed him their works of art afterward, and he was amazed that these children were indeed listening, and understanding, his sermons. He kept some of the sketches as reminders of how the Word of God was shaping even the youngest hearts in his congregation.

As my own children graduated from the nursery, my wife and I committed to helping them learn to worship in Big Church. More than trying to teach them to “behave and be quiet,” we wanted them to engage in the music, prayers, offerings, and sermon as best they could at their age. Frankly, I wasn’t sure how it would go. Sure, they could participate in the music and “get the wiggles out,” but could children really grasp everything in a 30-45 minute sermon? But time has proven that I underestimated how much they pick up.

It hasn’t been easy. Some weeks caused me to want to give up and default into “behave and be quiet” mode. But by God’s grace, we kept at it and little by little began to experience the overwhelming joy of seeing our elementary-age kids grasp the Word of God and grow in their understanding of the Lord. Through trial and error, we developed a pattern to help our kids stay engaged throughout the church service and draw pictures from the sermon rather than just drawing during the sermon.

Here are 8 tips we’ve learned along the way:

1. Prepare in advance – During the week, talk with your children about how everyone in the family is going to start drawing pictures of the sermon. Talk about how fun it will be to see what they draw. Have this conversation every week at the beginning and then periodically as reinforcement thereafter. Parents set the attitude, so speak in a positive manner rather than harping on past mistakes.
   
   You’ll also want to prepare supplies. We bought inexpensive canvas bags for each child that we call “Bible bags.” Inside the bag they keep their Bible, a spiral notebook, a pencil, and … twistable crayons. Early on, we realized that once they filled up the back of the bulletin, they would check out, which could be five minutes into the sermon. The notebook provides a solid surface and unlimited pages to keep them drawing throughout the sermon and bundles together what God is teaching them through His Word. On Saturday evening, remind everyone of your expectations and ensure Bible bags are ready to go. Trust me, one of the quickest ways to derail your efforts is to get to church and realize your child’s bag is empty because of the mad rush to get out the door that morning.
2. Sit close to the front – Many parents sit in the back of the auditorium because they don’t want to distract others. We choose the opposite approach and sit as close to the front as we can in order to remove distractions from our kids. They are more engaged when they can see the musicians and preacher up close. Of course, we also don’t mind taking our children out to the foyer if they become a distraction.
3. What to draw – We keep it simple and tell our children to draw pictures of whatever they hear in the sermon. It could be from an illustration, the biblical text, or an application, but we give them free reign. Sometimes it looks bizarre. You may look down and see an elaborate drawing of a car driving across your son’s paper and think, “Oh no, he’s totally checked out and not listening.” Then, when you discuss it, he says something like, “I drew this because Pastor John said the gospel drives a wedge between us and sin.” Though it’s humorous, he got it, and that’s the point.
4. Model it – This tip, and the next one, will make or break your efforts to build this discipleship pattern in your kids’ lives. You need to be drawing pictures of the sermon as well. My drawing skills are terrible, but my weirdly drawn stick figures have actually been an encouragement to my kids that it’s not about being a good artist. I let them copy my drawings because it shows them how to draw pictures of more abstract concepts when the sermon is not from a narrative passage of Scripture. If they don’t see you doing it, they’ll likely be less interested in it. As a side benefit, you’ll actually be surprised at how much it helps YOU pay attention to the sermon as well!
5. Discuss it over lunch – Every Sunday while we’re eating lunch, everyone in the family takes turns sharing their drawings, which capitalizes on the innate “Daddy, look what I did,” and reinforces what they learned. When our kids have shown disinterest in drawing the sermons, we’ve often looked back and realized that we fell out of the habit of sharing our sketches at lunch. Some of the sweetest times of family discipleship have occurred during these lunchtime show and tells.
6. Share it with your pastor – Pastors are greatly encouraged when they see how God’s Word is shaping the children in your congregation. Scan a drawing and email it to your pastor.
7. Teach and reteach – Like other areas of parenting, it’s trial and error. Some weeks will be better than others. Some sermons will be easier than others. Don’t give up. Hit the reset button each week, and you’ll eventually see fruit in your efforts.
8. Teaching is worship – The reason most of us fall into the “be quiet and behave” mode is because we don’t want our kids to distract us from worship. One of the most powerful concepts I’ve learned is that even if I might feel a little distracted during that worship song because I’m redirecting my son, or I might miss one of the sermon points because I’m helping pick up a rogue crayon rolling under the row in front of me, teaching my kids how to worship the Lord in Big Church is actually a form of worship in itself. One way we love God with all our hearts and souls is by teaching our children how to love Him too (Deut. 6:4-9).

 This article first appeared on TheologicalMatters.com.

10 Questions to Ask Your Social Media Self

I almost choked on my cookie. During a lunch conversation, a friend told me about a recent job interview where his future employer explained that they had already researched him and his family.

How did they do this? They examined the past five years of his Facebook account … every post, every comment, every share, every photo. They knew about his kids, his love for football, and even some of his pet peeves.

My first thought: “Note to self—check your Facebook security settings ASAP.” But my second thought was that this should not be a scary scenario.

In fact, this episode is not uncommon. I’ve heard a number of stories of millennials who have been rejected by potential employers or fired by their company due to personal rants, inappropriate photos or questionable comments on their social media past and present. Full disclosure, I’ve “Facebook stalked” a few applicants myself to get a glimpse of who they are outside of their resume.

I am personally grateful that social media didn’t exist when I was a teenager or young adult. None of us would want our youthful indiscretions and naïve, know-it-all comments captured for the whole world to see for years to come.

But social media, for better or worse, captures all kinds of details about who we are … or who we want people to think we are.

On several occasions in recent years, I’ve learned my lesson about social media. I’ve had to go back and delete an embarrassing post or apologize for an immature comment. On my better days, I’ve caught myself just before posting that self-promoting tweet or sarcastic comment and slowly hit the backspace key until nothing was left but the cursor. In fact, I’ve found myself posting far less on Facebook and Twitter over the last year or so for this very reason. Like Thumper’s father told him, “If you can’t say something nice, don’t say nothing at all.”

Maybe even more subtle are the motivations behind our posts. Sometimes we’re trying to prop ourselves up as something we’re not. Other times, we’re venting anger about some inconsequential topic. Or maybe we just want people to know how clever we are. Our motivations are often more transparent to others than we think.

Perhaps you’ve found yourself in a similar place, regretting that social media rant, self-indulgent photo, inconsiderate comment or conspicuous humblebrag. One way I’ve found to guard against this is to regularly take inventory of my social media posts. Every now and then, I look back over my Facebook and Twitter feeds for the previous month or two and ask myself a series of questions to evaluate what I’m broadcasting to the world.

Here are 10 of the most common questions I ask myself:

1. If someone only knew me from my social media posts, who would they think I am and would they be right?
2. What do I tweet/share about the most?
3. What do these posts say about my general personality and mood?
4. What do these posts say about what I enjoy and value?
5. What do these posts say about who/what I trust in?
6. Is there anything embarrassing or something I wish I hadn’t said?
7. Do I need to apologize to anyone for a post or comment?
8. How well did I point people to Jesus?
9. What was my motivation behind these posts? Was there anything I posted as a way to make me look better than I am or as a way to impress people?
10. What changes do I need to make in my social media habits?
    

These questions dive deep into our use of social media. Self-evaluation can be one of the hardest habits to form, but God can use it for our sanctification. Sometimes I come away from these reflections humbled and repentant. Other times, I’ve come away relieved that my posts have been positive, accurate, and helpful.

So take a few minutes to scroll through your feeds and ask these questions. You just might be surprised what you’ll find.

Preach about the church to the church

Many would say the conservative evangelical church has entered a golden age of expository preaching. A genuine commitment to the inerrancy of Scripture has led to a genuine commitment to expositional preaching.

But despite this trend, what if a blind spot—a byproduct of 20th-century evangelicalism—exists in our preaching? Put plainly, an overemphasized Christian individualism may be eroding our churches and our preaching. What I mean is that we have focused on the Christian life as an individual pursuit of God and devalued the role of the local church in the life of the believer. 

The Christian life runs on twin engines—both our individual relationship with the Lord and our congregational relationship with other local believers in a covenant community, a local church. Certainly, we must emphasize the individual nature of the Christian life, but that’s often where we stop. The congregational nature of the Christian life appears to be an optional add-on or at least a minor aspect of Christian discipleship. That’s why we hear the common refrains, “You don’t have to go to church to be a Christian.” or, “I love Jesus, but I’m just not that into the church.” Because the church is Jesus’ bride, that’s like telling me, “Keith, I really like you, but I can’t stand your wife.” Our relationship won’t be the same.

Our preaching has inherited this imbalanced Christian individualism, resulting in weakened local churches. Today’s preaching largely aims at the individual Christian and neglects a congregationally shaped view of the Christian life.

Ironically, this misses the whole objective of expository preaching. The Bible is a congregationally shaped book. It is written about God’s people, to God’s people, for God’s people. The Old Testament is written to the people of God—Israel. The New Testament is written to the people of God—local churches. Even the New Testament letters written to individuals (1 & 2 Timothy, Titus) are written to pastors of local churches, instructing them on how to lead God’s people.

Expositional preaching exposes God’s Word to his people and helps them live out the truths found in the Bible. Because the Bible is congregationally shaped, our preaching must be congregationally shaped; it must be ecclesiological. In fact, if your preaching is not ecclesiological, you’re not truly doing exposition.

Again, I’m not advocating a push of the pendulum to the opposite side and neglecting the individual aspect of the Christian life. We must maintain a balance between the two.

So what’s the remedy? Ecclesiological exposition, or what Mark Dever describes as preaching about the church to the church. While modern expositional preaching tends to be sermons to a group of individuals, ecclesiological exposition helps Christians grow in their individual walks with the Lord while also helping them relate to one another and fulfill Christ’s mission in the local church. After all, God’s vehicle for complete Christian maturity is not just quiet times; it’s the local church (Eph. 4:1-16). Congregationally conscious preaching creates a compelling community of believers who disciple one another, exhibit genuine love and care for one another, and display the glory of God to a watching world.

Like bifocals enable someone to view close up as well as far away, ecclesiological exposition keeps both the individual and congregational in focus. When we read the Bible, we will surely find applications for individuals, but we must also view the Scriptures through a corporate lens, asking, “What does this passage mean for our life together as a church?” 

On a practical level, such a paradigm shift in preaching affects the explanation, illustration, and application of the text of Scripture, as the sermon explains the corporate implications of the text, illustrates the text by highlighting its expressions in local bodies of believers, and applies the text to the congregation as a whole. As a result, a culture of discipleship and Christlike affection develops as church members see how they relate to one another, and the corporate witness of the church is broadcast to the surrounding community.

Pastor, as you prepare this week’s sermon, continue to examine what the text means for each individual Christian in the room, but don’t forget to also consider how that individual might understand and live out that passage in the context of your church. Consider what ways your congregation is, or should be, obeying the commands of Scripture as a corporate body.

Dads, give your family a gift on Father’s Day

I still remember the worst Father’s Day gift my brothers and I ever gave my dad.

We sat on the edge of my parents’ bed that late-1980s Sunday morning with eyes full of excitement as my dad unwrapped his brightly colored Jams shorts and T-shirt emblazoned with a cartoon, surfboarding Tyrannosaurus Rex. To his credit, he acted like he loved this bizarre outfit that no self-respecting 40-year-old man would want to wear in public.

From corny to cliché to cringe-worthy, Father’s Day gifts are notorious for being bad, but good dads see beyond the ugly ties and receive them with joy and gratitude.

But, dads, let me challenge you to turn the tables on your family this year. What if, instead of receiving gifts, you gave your family a gift this year? What if you gathered your family around you and committed to lead them spiritually for the next year through regular family worship?

Deuteronomy 6:5—which Jesus considered the greatest commandment—says, “You shall love the Lord your God with all your heart and with all your soul and with all your might.” What’s interesting is that the verses that follow explain one of the primary ways families love God with all their heart, soul and might:

“… And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates." (Deuteronomy 6:6-9)

These verses are the foundation of a practice known as family worship or family devotions that Christians have participated in for centuries. It’s simply setting aside one or more days per week to read the Bible, talk about it and pray together. And Scripture is clear that the father should take the lead when possible.

If you’re like me, the idea of leading your family to make this a regular pattern is both exciting and scary. Most men, even those who are spiritually mature, can feel inadequate or unprepared for such a task. So many questions/objections come to mind—What do we do? How long should it be? What if I’m not that knowledgeable about the Bible?

First, let me just say that if you feel your blood pressure raising as you think about these questions, you’re not alone. Second, let me encourage you to buy yourself a Father’s Day gift to help guide you—Donald Whitney’s practical and concise book, appropriately titled Family Worship. 

For less than $10 and fewer than 75 pages, this is the perfect jumpstart to leading family worship. The book includes a discussion guide that you could read with your wife or another dad, and as an added bonus, you can sign up for a free five-day email course on family worship at crossway.org/FamilyWorship101.

After a short survey of Scripture and church history showing the value of family worship, Whitney dives into the how-tos and what-ifs. One of the things I like about Whitney, which can also be seen in his book Praying the Bible, is that he doesn’t overcomplicate things or give too much “how to.” For example in this book, he says family worship is comprised of reading the Bible, praying, and singing, and can last as little as 10 minutes. Those looking for detailed guidance on nuts and bolts won’t find it in this book, which is probably good. One of the things I’ve learned is that flexibility is key when leading family worship, and Whitney provides enough structure to get you off the runway, but he allows each family to determine the best flight path.

Whitney also answers some “what if” questions, such as “What if the father is not a Christian?” or “What if your children are very young?” or “What if there is a wide range of ages among the kids?” Overall, the book is a quick, helpful read for families of all ages and spiritual maturity levels.

Imagine years from now, sitting with your kids and grandkids talking about Father’s Day, and one by one your children speak of the greatest Father’s Day gift you ever gave them—the spiritual legacy you gave them as you regularly taught them what it looks like to love God with all your heart, soul, and might through family worship.

Parenting, Gender Confusion, and Child Abuse

Which of the following options would you define as “child abuse”?

A) a parent encourages a child to pursue desires that will cause irreparable physical, psychological and emotional damage, or
B) that parent protects the child from these desires, despite the child’s insistence on what’s best

The answer seems easy, but when it comes to the debate over treatment for gender-confused children, medical professionals demonstrate competing worldviews that will prove disastrous for this generation.

The American College of Pediatricians released a startling article March 21, calling on educators and legislators “to reject all policies that condition children to accept as normal a life of chemical and surgical impersonation of the opposite sex.” The medical professionals highlight the dangers of puberty-blocking drugs and cross-sex hormones in gender-confused adolescents—treatments that pave the way for gender reassignment surgery as an adult—and conclude that encouraging children and parents to pursue such treatments is “child abuse.”

The nationwide American College of Pediatricians (ACP) is a socially conservative medical association distinct from the larger American Academy of Pediatrics.

Key to their propositions is the biological fact that human sexuality is binary—male and female—and having these genetic (XY and XX) markers is normal and healthy. Children with gender confusion, such as a boy believing he’s a girl or a girl wanting to be a boy, suffer from “an objective psychological problem [that] lies in the mind not the body,” these pediatricians say.

The article condemns attempts to normalize transgender treatments, citing the most recent edition of the Diagnostic and Statistical Manual of the American Psychiatric Association that “as many as 98% of gender-confused boys and 88% of gender-confused girls eventually accept their biological sex after naturally passing through puberty.” Noting that suicide rates are 20 times higher among adults that use cross-sex hormones and undergo sex reassignment surgery, the ACP asks, “What compassionate and reasonable person would condemn young children to this fate … ?”

The LGBTQ community will likely do everything it can to discredit these physicians and their claims. Certainly they cannot allow the massive surge in the acceptance of the transgender movement, popularized by last year’s media frenzy over Bruce Jenner’s “transformation” into Caitlyn Jenner, to lose steam. After all, don’t they hold the rights to the term “child abuse” in reference of parents who refuse to allow children to “be who they really are”? This claim shows just how skewed the term “child abuse” has become.

Make no mistake, this is about opposing ideologies.

The medical analysis of the ACP flies in the face of doctrine given to parents of children with gender dysphoria (the medical term for gender confusion) who are told they are abusive to force their kid to accept their biological sex.

Take, for example, the story of Mela Singleton, mother of 12-year-old “Evan” Singleton. She first noticed her daughter Evie’s desire to be a boy when she was just 2 years old. As a toddler, Evie rejected anything “stereotypically girly” and threw fits when people would refer to her as “she.” By age 7, Mela and her husband decided that Evie must have a boy brain with a girl body, so they acquiesced to their adolescent’s wishes, changed her name to Evan, and gave her a boy’s haircut and clothing.

Two years later, “Evan” became the first patient in the Children Medical Center Dallas’ transgender program, absurdly called Genecis (GENder Education and Care, Interdisciplinary Support), the only pediatric clinic of its type in the Southwest and among the 40 such clinics nationwide.

“It’s my job as a parent to help him be his authentic self,” Mela says, adding, “it’s not about me; it’s about raising a child to be the best him that he can be.” Evan, whether conditioned by his parents or the Genecis program, simply wants transgender to be normalized, stating “it’s not that big of a deal.”

But what if “raising a child to be the best him that he can be” actually means raising him as a her, which is her God-given biological sex. That is, after all, what the data presented by the pediatricians at ACP suggests.

Sadly, an over-idealized concept of individual freedom runs rampant in our culture, asking, “Who are you to refuse to let someone choose who they want to be?” My answer to that question is simply, “I’m the dad.”

As parents, we face difficult choices over what is best for our children all the time, and these decisions often come at the protest of our children, who think they know best.

What if my 5-year-old daughter, who has her dad’s sweet tooth, says she thinks M&M’s are the healthiest food for her and throws a fit when I place anything else in front of her? What if I acquiesce to her wishes and feed her only M&M’s because “that’s just who she is”? Or what if after she complained of a headache, I handed her a bottle of Aspirin and encouraged her to eat as many as she wanted to make her feel better.

I’m pretty sure in both of these cases that Child Protective Services would be knocking at my door.

Let me be clear, gender dysphoria is a serious psychological disorder in children, and I would never encourage parents to ignore it or say “he’ll get over it.” Parents should patiently and prayerfully seek help but also be aware that recommendations they get from some doctors will go against God’s design for human sexuality.

At the same time, just because your daughter likes to skateboard or doesn’t like the color pink doesn’t mean she’s a boy trapped in a girl’s body. And just because your son is more effeminate, it does not mean you should pursue medical treatments that could jeopardize his health and his life.

Undoubtedly, this debate will rage on, but I appreciate physicians like those with the ACP who are willing to stand against the trends in psychology and medicine in order to more clearly identify the true definition of “child abuse.”

6 Principles Baptists Can Glean from the Episcopal Church’s Suspension

When news broke a little over a week ago that the Episcopal Church of the United States had been suspended from the Anglican Communion over its official affirmation of same-sex marriage, it signaled a huge step in a debate that has raged for more than a decade. The Anglican Primates (senior bishops of the 38 Anglican provinces) voted to censure the Episcopal Church for three years—denying its ability to represent Anglicans on ecumenical and interfaith bodies, restricting it from participating in Anglican committees and decision-making, and demoting it to “observer” status—with the hope that the Episcopal Church will repent and return to fellowship with the Communion.

While many conservative Anglicans called for broader sanctions or for the Episcopal Church to voluntarily withdraw from the Communion, the decision signifies a deep line in the sand over doctrine, and the Anglican Church should be applauded for reaffirming their commitment to Scripture’s teaching on marriage as between one man and one woman for life.

Certainly, as a Baptist, I disagree with Anglicans on a number of matters related to doctrine and polity. Additionally, I probably would have pushed for stronger discipline and a shorter timeframe than the senior bishops agreed upon. But, there are some principles that can be gleaned from the disciplinary actions of the Primates with respect to the practice of church discipline within a local body of believers.

In recent years, the practice of biblical church discipline has seen somewhat of a renaissance, especially among Baptists. After decades of avoiding the practice, many evangelical churches have seen the need for the grace-based, restoration-focused discipline outlined in Scripture (most specifically found in Matthew 18:15-17 and 1 Corinthians 5:1-13) in order to re-establish regenerate church membership.

The following six principles seen in the Anglican Church’s suspension of the Episcopal Church follow the New Testament guidelines for church discipline:

1.     Standing on doctrinal and moral principles. It would have been easy for the Primates to simply ignore the Episcopal Church’s theological drift “for the sake of unity.” Instead, they recognized the serious departure from Scripture and believed that there are truths worth separating over, no matter how difficult that break-up may be. Paul rebukes the church in 1 Corinthians 5 for tolerating open sin. Unrepentant sin must not be acquiesced to or swept under the rug. If there is serious doctrinal error or moral sin in the church, leaders and members must address the issue head on.

2.     Loving call for repentance. Along with standing for truth, there is a sincere and loving call to repentance. The Anglican bishops are right to call for the Episcopal Church to renounce their position and return to the clear teaching of Scripture in order for fellowship to be restored. Similarly, when sin is exposed in a local church, brothers and sisters in Christ should lovingly call the offender to repent of the sin in order to have fellowship restored. Jesus’ instructions in Matthew 18 outline multiple levels of confrontation in order to provide multiple opportunities for repentance.

3.     Desire for unity. As Paul instructs in Ephesians 4:3, we must be “eager to maintain the unity of the Spirit in the bond of peace” within the church. The Anglican bishops showed that a “unity at all costs” mindset is untenable. In fact, true unity is only strengthened through their actions. In their statement, they said, “Over the past week the unanimous decision of the Primates was to walk together, however painful this is, and despite our differences, as a deep expression of our unity in the body of Christ.” So, too, when autonomous churches carefully walk through the biblical practice of church discipline, they must always keep unity in view. A haphazard, graceless approach to discipline could result in a valid excommunication from fellowship for the unrepentant, but it can also result in fractured unity within the church.

4.     Clear timeframe and consequences. The Anglican Primates were specific in giving a three-year suspension as well as a clear explanation of what would happen if the Episcopal Church did not repent of its error—excommunication. In local churches, a clear timeframe must be given within which an individual or individuals must repent or else they will be removed from membership of the church. In some churches, this “watch care” period can last from 3-6 months up to a year, in which time members are asked to pray for the offender(s) and lovingly encourage them to repent. For example, the case could be presented to the church at a quarterly business meeting and a vote of restoration or excommunication—depending on whether repentance has taken place—occurs at the next quarterly meeting.

5.     Action to suspend leadership. Just as the Episcopal Church has been restricted from representing Anglicans and participating in decision-making while this interim period plays out, so too should a church immediately remove someone from areas of leadership while the discipline process takes place. This protects the church and serves as a visible reminder of the relational distance between the church and the offender.

6.     Goal of restoration. - As receivers of grace, our goal in church discipline should always be grace-fueled restoration. Regardless of how unimaginable it might be for the Episcopal Church to reverse its stand on same-sex marriage, I fully believe that if they repent, the Anglican Communion will graciously welcome them back into fellowship. Likewise, in the local church, discipline should always have forgiveness and restoration as its aim. It’s no surprise that Jesus follows up his instructions on discipline in Matthew 18 with a teaching on the extent of our forgiveness (77 times) and the parable of unforgiving servant. Forgiving and restoring a repentant brother or sister in Christ is a magnificent picture of the gospel.

As can be seen in the actions of the Anglican Primates and the clear teaching of Scripture, discipline is sometimes necessary, but the process should not be entered into lightly. Maintaining our unity in Christ, we must lovingly call for repentance and graciously restore those who repent. At the same time, we must lovingly discipline the unrepentant and break fellowship for their sake and the sake of the gospel.  

Wedding Rings: Metal or Silicone?

Photo via Amazon.com

If you’ve ever attended a traditional wedding, you have likely seen the minister hold up the rings and explain the symbolism behind them. For example, the shape of the rings—a circle—represents the never-ending commitment between the two people. 

Sometimes, the minister will also reference the symbolism inherent in the rings’ material composition. The use of a precious metal—typically gold—signifies the purity, value and permanence of marriage. The metal has been tested by fire and purged of impurities, and marriages likewise must be kept pure as they endure many hardships. Similarly, gold does not tarnish or fade, and neither should the couple’s love toward one another. Additionally, the costliness of the ring denotes that marriage should be treated as a precious treasure and not carelessly discarded. And, finally, the strength and enduring quality of metal should symbolize the resolve and permanence that must characterize the marriage.

But does the substance of your wedding ring symbolize the substance of your marriage?
That’s the question I asked myself when I saw an online ad for silicone wedding rings, which are marketed to those who can’t or don’t want to wear traditional metal wedding rings to work or to work out because of the safety hazard. They’re perfect for the mechanic who’s afraid to get his ring caught on a piece of machinery and for the CrossFitter who wants to display her marital commitment even while hoisting a kettlebell above her head.

I assume that many of those who buy a silicone ring will only wear them temporarily and then go back to their original bands, but there are actually testimonials on the site of men proposing marriage with these rubber rings, which suggests it might be the only ring they wear. But, don’t worry, the rings only cost around $20; you can get them in all different colors to accessorize with your outfit; and instead of an endearing personalized inscription on the inside, you get the company’s logo.
Let me be clear, I’m not bashing the use of silicone rings. I understand the practical reasons for wearing such a ring, and I celebrate those who want to wear a visual symbol of their marriage at all times. After all, there’s no biblical mandate to wear a wedding ring, and the practice itself is relatively new on the timeline of human history.

I do, however, wonder if these elastic substitutes unintentionally reflect the way our culture views marriage today—cheap, flexible, temporary and disposable. While I’m sure the average couple planning their wedding these days fully expects their marriage to last, many have less hope than they let on.

I believe part of the problem for this is the romantic notions people believe about love and marriage—the kind of fairytale, star-crossed love stories found on the big screen. If you ask an engaged couple if they want their marriage to last, they will certainly say yes. If you ask them why they think it will last, you’ll probably either get blank stares or the idealistic “because we are in love.”
Those who live by this latter notion should remember that no matter how many times Captain and Tennille sang “Love Will Keep Us Together,” it proved insufficient in the end.

I prefer to follow different advice given to me in college: “You don’t fall in love; you fall in ditches. You choose to love. Love is an unconditional commitment to an imperfect person.”

If we want marriages that will last, we must take the vows “for better or worse … ‘til death do we part” seriously. This sometimes means standing by your commitment even when you don’t feel like it. Those who enter marriage with the mindset that divorce is not an option have a much better chance of seeing it through to the end.

Enduring love requires commitment, sacrifice and the grace of God. God demonstrated the ultimate expression of this love through sending his Son (Romans 5:8), and Paul points to this as the model for marital love (Eph. 5:22-33). It’s only by God’s grace and through his help that we can give and receive this enduring love.

Marriages that depend on warm feelings to carry them through have the shelf life of a silicone ring. Marriages that depend on God and practice Christlike commitment and love experience the golden joy of endurance.

Josh Duggar, Ashley Madison, and the Rush to Judgment

When news broke out recently that former “19 Kids and Counting” star Josh Duggar had not one but two accounts with Ashley Madison, a website that promotes extramarital affairs, the finger-pointing began.

Some fingers appropriately pointed at Josh. Others blamed his parents and their “oppressively strict religious upbringing.” Some criticized his wife for being too submissive and wanting to stick it out in their marriage rather than divorce his sorry self. Still others blamed “culture” for creating an atmosphere of acceptance that would allow a website the likes of Ashley Madison even to exist.

Let’s be clear, the sole blame for this sad tale belongs to Josh, who succumbed to his sexual temptations and willingly sought out adulterous relationships under the assumption that he would never be caught. The “secret sin” of pornography chipped away at his resolve for years, and then he deliberately acted on those fantasies. (James 1:14-15)

As the Scripture says, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.“ (Galatians 6:7-9)

It’s easy to rush to judgment. Many gloat as Josh reaps what he’s sown—a confirmation of their distaste for his seemingly wholesome upbringing. Even Christians are tempted to self-righteously wag their fingers. But our genuine response should be brokenness for him and his family. Even though he issued a public apology, life will never be the same for his family.

Yet, Josh Duggar is not alone. The Ashley Madison data leak is not just a distant, pop-culture story. More than 30 million accounts were exposed, sending shockwaves around the country, as chilling reports surfaced of some who chose to end their lives rather than face the guilt, shame and consequences of their sin.

Painfully, the embarrassing ripple effects have also splashed against our churches, as the accounts of self-professing Christians are brought to light. LifeWay Research Executive Director Ed Stetzer even estimated that at least 400 church leaders (pastors, deacons, staff, etc.) would be resigning on one Sunday as a result—some publicly, some quietly.

Families wrecked. Ministries ruined. Churches broken.

Actually, this could be a lot worse. What if it wasn’t just Ashley Madison accounts that were exposed? What if Internet browsing histories, Netflix viewing records, texting conversations and flirtatious work relationships were broadcast for the world to see? I fear that an exponentially larger number of church members and pastors would be implicated.

Sexual sin is a pervasive evil. Internet pornography and websites like Ashley Madison promise anonymity but those promises are empty. As the Scriptures say, “your sin will find you out.” Any of us is susceptible to such sin. If you think you’re impervious, you might be the most in danger.

So how should Christians respond? Here are at least five ways:

1. Examination – Scripture is clear that we must constantly be on guard against sin getting a foothold in our lives. Every one of us needs to ask the Lord to search our hearts and reveal any areas of sin.
2. Repentance – If you have an Ashley Madison account or are caught up in some other “secret sin,” you need to repent immediately. You also need to confess it to others—your spouse; your pastor; your church, as appropriate.
3. Forgiveness – You may find yourself on the other end, bearing the pain of a friend, a pastor, a spouse or a family member who has fallen to sexual sin. If they are truly repentant, you must forgive them as God forgives them. Yes, there are consequences. Yes, it will take time to rebuild trust. But Christlike love demands grace.
4. Accountability – Those who fall must be held accountable for their actions. At the same time, Christians must establish accountability relationships with one another, where we dig into one another’s lives, in order to encourage holiness and protect against sin.
5. Prayer – Pray diligently for yourself, your family, your friends, your pastor and your church. Satan is prowling around, seeking to take down believers. We must stand in the gap for one another and ask our Father to “deliver us from the evil one.” Prayer is our greatest tool against the lure of sin.

Singles in the Age of the Home Run

Photo by Adam Tarleton

Home run. Long ball. Dinger. Moonshot. Bomb. Going yard.

For baseball lovers, the home run in one of the most exciting feats in America’s pastime. My family loves baseball, and our hometown team is the Texas Rangers. Every time a Rangers player crushes a towering shot over the outfield wall, fireworks erupt above the scoreboard and speakers blare the theme from the classic baseball film, “The Natural.”

Everyone loves the home run. It can give a team the added boost they need and turn the momentum of a game around completely.

Some teams live and die by the long ball, as they say. Their lineups are loaded with players who either hit it out of the ballpark or strike out. While this strategy certainly provides entertainment and a few of these teams have experienced periods of success, most clubs would prefer players who maintain a high batting average, consistently hitting singles and doubles, because this ultimately generates more runs in a game and more wins during the season.

There’s nothing really exciting about hitting singles, but a steady string of them can prove more powerful than a home run. In more recent years, teams have executed this style of play—called “small ball”—with great success. This was clearly seen with the last season’s Kansas City Royals.
We live in a culture that thrives on fireworks, huge changes, big plays and momentous occasions. We like to be entertained. Major League Baseball’s All-Star Weekend features a Home Run Derby, not a Batting Average Derby.

Often, I’ve heard people refer to sermons with baseball language. Church members remark that their pastor hit a “home run” on Sunday. Pastors languish over the fact that a sermon didn’t live up to their expectations, and they feel like they’ve struck out.

One of the best pieces of ministry advice I’ve received has been to focus on hitting singles and doubles rather than home runs. Just like baseball experts would say, if you try to hit a home run every time at the plate, you’ll usually strike out, but if you focus on putting the ball in play, you’ll actually increase your chances of hitting one over the wall. It’s more about patience than power.

Long-term, consistently biblical preaching will better produce healthier disciples and churches. In this way, fruitfulness becomes a byproduct of faithfulness, not flashiness.

This advice reduces the weekly stress of producing buzz-worthy sermons with tweetable lines and humorous illustrations. It encourages pastors to prioritize explaining and applying the text of Scripture. Pastors begin to realize it’s more important to feed the sheep than to wow them with your wit. Church members leave each week with a better understanding of God and what it looks like to follow him. These singles and doubles help “advance the runners” toward spiritual maturity.

This not only applies to preaching but also to a myriad of other avenues of the Christian life. In the church, do we judge the value of our worship services by whether the Lord “moved powerfully and visibly” or whether the gospel was faithfully preached and Christ was exalted and worshipped? Are we more excited about a great week of VBS or youth camp than we are at the consistent disciple-making of children and teenagers?

Certainly we pray for visible demonstrations of the Lord’s power, such as revival, but Jesus’ Parable of the Sower explains that it’s more desirable to have good soil that produces fruit with patience than rocky soil that generates quick growth with no root (Luke 8:4-15).

Consistency and faithfulness find value not only in the local church but also in our everyday lives, at work and home. It’s more important to demonstrate daily, sacrificial love toward your spouse than just springing for an expensive date or gift every once in a while. Likewise, epic family vacations have some value, but the week-in, week-out time spent talking with and discipling your children will bear more fruit in the long run.

In your own quiet times with the Lord, focus on a steady diet of the Word and prayer rather than being discouraged if you don’t have an epiphany every time you turn the page. Often times, this consistency tills the soil in our hearts that ultimately produces the greatest spiritual growth.

Life and faith truly are more about hitting singles and doubles. With this as our focus, we’ll strike out less and see more fruit over the long haul. And who knows, as we are faithful in the small things, we’ll likely experience a moonshot or two along the way.

How to Evaluate Your Pastor's Preaching

We live in a culture of critique with entertainment-driven evaluation and instant feedback:

• Celebrity judges on reality television evaluate people’s talents, singing, dancing, cooking, etc., offering witty comments and cutting judgments.
• Talking heads on sports and political broadcasts argue with each other, second-guessing every decision and analyzing others’ performances.
• Social media provides instant feedback loops on articles, photos, videos, and everything else. Many an ego has been stroked and many a heart has been broken by the comments (or lack thereof) that stream into one’s feed

In the church, we must walk the fine line between critique and criticism. I was recently asked to write an article for 9Marks on "How to Evaluate Your Pastor's Preaching."

Read the article here.

What James MacDonald and Matt Chandler Can Teach Us About Humility in Church Leadership

In the span of six weeks, two prominent megachurch pastors offered humble apologies for matters related to church government.

The first came in a blog post by James MacDonald, pastor of Harvest Bible Church in Chicago. MacDonald, who received criticism for a blog post four years ago that said congregationalism was from Satan, apologized April 16 for his “inflammatory,” “unbalanced,” and “unfair” analysis of churches who give final authority in decision-making to its members.

MacDonald says while he still holds to an elder-ruled church polity—not to be confused with elder-led churches, which still give final authority to members—he admits, “What has changed is my confidence that elder rule is a better protection against satanic attacks on a local church than congregational governance that attempts to be biblical in distributing authority among mature church members.”

Further, MacDonald says, he has realized that with both elder-ruled and congregational models, “The potential for damage to a church seems likely in both models if a lack of humility is resident in those participating in the governance.”

The second apology came from Matt Chandler, pastor of The Village Church in Dallas. After concerns related to several church discipline cases went public on news outlets and the blogosphere, Chandler told Christianity Today May 28 that elders at the Village Church were guilty of a “domineering” approach in some cases and that he would be publicly apologizing to his church the following Sunday morning.

“We have sinned against some people—and we are owning that before God and specifically before the people we have hurt,” Chandler said. He issued a lengthy, convincing apology during his sermon May 31.

I’m thankful for the humility by both of these men to own up to prideful comments and actions in such a public way. They did what was right and in the right way. I believe each of them to be sincere apologies.

Both of these scenarios are a striking reminder of the need for humility in the church. As Paul exhorts, “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus,” (Philippians 2:3-5).

The relationship between church leadership and members can easily be fractured when we fail to reflect Christlike love and humility toward one another.

Likewise, the Apostle Peter exhorts elders to shepherd the flock that God has entrusted to them with carefulness and tenderness rather than compulsion and tyranny. He also urges church members to submit themselves to the elders’ care. (1 Peter 5:1-5). He concludes, “Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble.’” Here, the call to humility is applied to both leaders and members.

Additionally, the scenarios with MacDonald and Chandler remind us to think critically about church government.

The church growth, or seeker-sensitive, movement of the 1990s encouraged churches to take a businesslike approach to leadership and structure, with CEO pastors steering the ship in a “more efficient” system that avoided the liabilities of too many hands in the decision-making pot (i.e., congregationalism). Even congregational churches that adopted this approach essentially relegated the members’ decision-making solely to approving a budget and calling a new senior pastor.

In recent years, more churches have adopted a plurality of elders as leadership. But, while I believe having elders is more biblically supported than the CEO-style of church leadership, I fear that some of the same “business principles” that guided the CEO model have filtered down into the elder model as well. For example, elder-ruled churches simply swap out the CEO for a board of trustees and minimize the biblical role of the congregation in matters of doctrine, membership, and discipline. (see Matthew 18:15-17; Acts 6:1-5; 1 Corinthians 5; 2 Corinthians 2:6-8; 2 Timothy 4:3). But even in elder-led, congregational churches, these business practices can find expression when elders overstep their authority, choosing control over compassion and policies over people.

Baptists have historically been advocates of both congregational polity and, prior to the 20th century, a plurality of elders (see Mark Dever’s By Whose Authority: Elders in Baptist Life). Even the first president of the Southern Baptist Convention, W.B. Johnson, spoke of this in his book The Gospel Developed. The two can co-exist provided both the elders and members exercise the humility of Christ.

But, ultimately, MacDonald is right—regardless of the model of church government (elder rule, elder led, single pastor, congregational, etc.), abuses abound when we do not demonstrate Christlike concern for and submission to one another. So, brothers and sisters, whichever camp you find yourself in, let’s practice this kind of humility and love. When we do, Christ will be glorified as the gospel is put on display to a watching world.

A Friend Closer Than a Brother

How many friends do you have? No, I’m not talking about the number of Facebook acquaintances. I’m talking about close personal friendships—the people that you talk with at least once every couple of months. It could be neighbors, coworkers, church members or lifelong friends.

Now, how many of those close friends are solid, biblically grounded Christians? These are people in whom you see a genuine, vibrant relationship with Jesus Christ. Of course, this criteria likely narrows your pool of relationships. For me, this smaller list includes friends from college and seminary as well as individuals in my church small group.

Now, let’s drill down another level. Of these close Christian friends, how many of these relationships go beyond the surface level, past generic discussions about weather, sports, mutual interests, children, etc.? These are people with whom you can share the most personal details of your life, both good and bad. They reflect the type of person referred to in Proverbs 18:24 when it says, “there is a friend who sticks closer than a brother.” They encourage you when you’re down and challenge you in your walk with the Lord.

Taking it a step further, are there people not just whom you can talk with but whom you actually do talk with about these things? You don’t just have them on speed dial in the event of an emergency, but you are regularly walking in close community with them.

I’ll admit that in my busyness, I’ve neglected this deepest level in recent years. Yes, I have good friends in our church small group, and I know most of them would be willing to help at a moment’s notice. But other than a few prayer requests here and there, I haven’t intentionally shared my life with them. I say hello and make small talk on Sundays, but I haven’t personally invested the time and energy into sharing my personal struggles and getting to know theirs as well.

Two scenarios have reawakened me to our desperate need as Christians for a few close godly friends.

The first is a husband and wife I know who have faced difficulties in their marriage and recently filed for divorce. This came as a shock to friends and family because they never saw it coming. When asked if they had any close Christian friends with whom they’d shared their struggles or who could walk through this with them, offering counsel from God’s Word and praying with them, this couple said “no.”

Now these are not fringe church attenders. They are active volunteers in their church and teachers in the children’s ministry. But they have never developed close personal friendships with strong believers in whom they could have shared their marital struggles and received godly counsel and encouragement.

The second is a friend who battles with bouts of anxiety and depression. He is a strong Christian and a leader in his church. For a time, he kept his struggles to himself because he was embarrassed and did not want others to think he was “crazy.” Eventually, though, he shared this struggle with a few close friends who were able to listen, pray and encourage. He admits that sharing his weaknesses was difficult but freeing. Now he’s on the road to recovery with friends by his side.

I fear that too often in churches the first scenario is more likely than the second. Scores of church members are hurting but have isolated themselves from other believers. Facing financial crises, troubled relationships, spiritual dryness, etc., they slap on a happy face and attempt to fight these issues alone.

Maybe that somebody is you.

The writer of Ecclesiastes said it well: “But woe to him who is alone when he falls and has not another to lift him up” (Eccl. 4:10).

We were not meant to walk through life alone. Even in the Garden of Eden, before the Fall, God said it wasn’t good for man to be alone. Yes, this has implications for marriage, but it also demonstrates how we are created for community. Throughout the Bible, God gathers his people in community.

If you’re like me, God has already surrounded you with at least a few close personal friends with whom you could dive deeper. Give them a call this week, invite them for dinner or coffee, and open up about your life. You may just find a friend closer than a brother.

Brothers, We are Not Brands

Recently, Forbes announced that NBA legend Michael Jordan has become the first billionaire professional athlete. Jordan’s net worth certainly can be attributed to his prowess and accomplishments on the basketball court, but what really made him a billionaire is his ownership stake in the Charlotte Hornets and, more importantly, his brand.

Jordan was arguably the first and most successful athlete to leverage his name as a brand. His partnership with Nike to create the Jordan line of athletic apparel was a game changer in its day and has paved the way for a myriad of superstars to follow in his wake.

Today, celebrities, athletes and business professionals alike seek to advance their personal brands and build their platforms in order to increase influence and affluence. Where entourages used to consist of trainers and accountants, they’ve now been replaced by “brand strategists” and “platform gurus.”

Social media has become one of the primary vehicles to accelerate one’s brand. Twitter and Instagram followers represent influence, and self-promotion is the name of the game. In fact, the very idea of social media carries with it at least a slight hue of narcissistic presumption.

Of course the church is not immune to the cult of personality and the culture of self-promotion. High-profile Christian celebrities and pastors are easily criticized for manipulating book sales, buying Twitter followers and using speaking engagements to promote their brands.

But what if I told you this allure toward pride is not limited just to the big shots? At the root of this is every man’s sinful desire for self-importance. Each of us seeks his own way. Each of us craves attention, significance and recognition. Even in a wholesome desire to serve the Lord and to make a difference for his kingdom, we can be easily sidetracked to make much of ourselves, whether intentionally or unintentionally.

I don’t think most Christians have a calculated, self-conscious plan to build their brands. At first blush, we recoil at the thought of pride and self-promotion. But the incipient nature of pride works its way into our thoughts and actions quietly. What we think are noble aspirations to build his kingdom can sometimes be tainted with a desire to build ourselves up. It’s a vice we must all fight.

Added to this is the relative newness of social media. For most of us, we’re still evaluating this phenomenon’s virtues and vices. This article is not a knock on social media. I’ve used Facebook and Twitter for years. I enjoy the personal interactions afforded, and I’m fascinated by the way it’s woven into the fabric of our relationships. Social media can be a powerful and helpful tool, even for Christians. As with any tool, we must be wise how we use it.

Simply stated, Christians are not brands. We are disciples. And as disciples, we should emulate our Lord. In Philippians 2:3-5, Paul exhorts believers to reflect Christ through humility, doing nothing out of selfish ambition or vain conceit.

The Bible is clear that God is the one who raises up individuals to places of influence. In his sovereignty, he often gives us platforms, but they’re to be used for his glory, not our own. I’m always encouraged to see Christians who get this. The Lord obviously has his hand on them and has given them a strategic voice, and they aren’t trying to leverage it for their own glory.

How do we guard against pride in our uses of social media? How do we emulate our Savior’s humility across a medium that tempts us toward self-promotion? To some degree, this is a matter of conscience, but here are a few places to start.

• Check your motivations. Before you tweet something, stop and consider your goal. Are there any hidden desires to make yourself look good or important?
• Take inventory of your social media posts. Occasionally, I look over the last six months of Tweets, Facebook posts and Instagrams and ask the questions, “If someone only knew me by what was posted here, what would they think? Is this an accurate portrayal of my life, or is it what I want people to think about me?”
• Avoid sharing or retweeting good things about yourself. If someone posts something nice about you, it’s OK to like or favorite it or even to reply with a thank you. But reposting kudos is self-congratulatory. This includes putting a period in front of the reply or quotes around it followed by “//Thanks” so others will see it.
• Beware of the humble brag. This may be a new term for you, but it’s basically when someone publicly pats himself on the back in a seemingly humble way. For example, someone may tweet, “Grateful to give $1 billion of my own money to a local charity.” The line here between thankfulness and false humility can be fuzzy. He may be genuinely thankful, or he may just want to tell everyone how awesome he is.

Honestly, I’ve been guilty of all of these. Pride knows no bounds in our self-conscious, depraved hearts. But by God’s grace we can guard against pride and build the kingdom instead of building our own brands.

--This article appears in the March 10, 2015 edition of TEXAN Magazine.

Did you vote?

Politics in Texas grew to a fever pitch in recent months in the wake of the ongoing saga over Houston Mayor Annise Parker’s subpoena of pastors’ sermons and mid-term elections that produced a new governor, new lieutenant governor and new attorney general for the Lone Star State.

The political involvement of Christians ranges across the intensity spectrum from fanatic to oblivious. Regardless of which political party you align with, the right to vote is a privilege and a responsibility that every Christian should take seriously.

I’ll admit, I considered skipping long lines at the polls on Election Day. However, something I heard regarding last year’s Houston mayoral election prompted me to reconsider.

As more than 6,000 gathered Nov. 2 for the I Stand Sunday rally in support of the five Houston-area pastors subpoenaed for their sermons, one of the participants mentioned that only around 10 percent of registered voters in Houston turned out for the 2013 election, where Parker was re-elected.

Even if this number was approximate, it’s still telling. Imagine what might have happened if conservative Christians in Houston had exercised their right to vote last November. The outcome of the mayoral election likely would have been different, and the Houston Equal Rights Ordinance likely would have never been on the docket in May.

Yet, now, Christians are up in arms over the city’s infringement on religious liberty, and rightfully so. However, there’s no doubt that many of them are at least partially to blame because they abstained from the ballot box last November.

Certainly as Christians we realize that our hope is not found in government, and the state of Texas—as glorious as it may be—is not our true home. However, in the United States we have the freedom and obligation to let our voices be heard, which is best done proactively at the polls rather than reactively after elected officials pass legislation we dislike. We should do both, but the latter without the former seems disingenuous.

This article is not meant to make you feel guilty if you didn’t vote. Hopefully, it will encourage you to make sure you exercise your right to vote in future elections and to consider how you can be both a good citizen of the state as well as a good citizen of the kingdom of God.

It’s growing increasingly apparent what happens when Christians remove themselves from the public square. We must not cower in fear nor should we be obnoxious revelers. There are ways you can be a responsible citizen, maintain your Christian convictions and make a difference. Here are a few suggestions to consider:

• Look for ways to be involved in the public sector. This could include running for a position on your local school board, city council or other civil office.
• Volunteer in your community. City officials are always looking for individuals to help organize or serve at community events. I know of many church planters who have found serving their city in these ways gives them credibility in the community and opens doors for ministry.
• Get to know and pray for elected officials, even if you disagree with their positions. What might it look like if your local city council received consistent notes of encouragement letting them know that you care about them and are praying for them? Who knows, those prayers may go a long way in turning their hearts toward God.
• Vote in all elections, not just the “big” ones. You never know what ordinance or decision may have a significant impact down the road.
• As much as possible, without violating the Word of God, submit yourself to those in authority over you. Peter’s words to fellow sojourners is helpful here: 

“Be subject for the Lord's sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good. For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. Honor everyone. Love the brotherhood. Fear God. Honor the emperor.” (1 Peter 2:13-17)

Imagine the impact convictional kindness and community involvement can have in your city, in Texas and in the United States. In this way, Christians can be “in the world but not of the world.” 

This article first appeared in the TEXAN Digital Magazine.