https://influencemagazine.com/rssInfluence Magazine RSS Feeden{B99CE334-785E-4FA0-9541-5682AAB8FAF1}https://influencemagazine.com/Practice/The-Humble-Leader<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/The-Humble-Leader-1400.jpg" alt="" />The ultimate goal of pastoral leadership is not to build a recognizable personal brand, but to point people toward a recognizable Savior.Mon, 01 Jun 2026 11:00:00 Z<p>We live in a culture obsessed with personal branding. From social media influencers to corporate executives, the modern world says if you do not actively promote yourself, you will not succeed.</p> <p><span>Today’s digital landscape demands constant output, carefully curated images, and strategic messaging designed to maximize personal visibility. Unfortunately, this relentless mindset has quietly crept into the church. Pastors and ministry leaders today face immense pressure to build a platform, curate a flawless online presence, and market their ministries to a hyper connected world. </span> </p> <p><span>While utilizing modern digital tools to share the gospel and connect with communities is not inherently wrong, the constant need for visibility can slowly erode the character of a leader. As followers of Christ, we are called to opposite standards. In an era that celebrates self-promotion, maintaining a humble spirit is one of the most countercultural and deeply necessary acts of spiritual leadership. </span></p> <p><span>In the daily rhythms of ministry, it is dangerously easy to confuse digital reach with spiritual fruitfulness. When we see other leaders gaining massive traction online, publishing books, or speaking at large conferences, an inkling of anxiety begins to form in our own hearts. We begin to wonder if we are doing enough, leading effectively, or if we are known enough to make a real impact. </span></p> <p><span>This is the primary trap of the modern pastoral platform. It subtly shifts the focus from God to us. </span></p> <p><span>What begins as a genuine desire to magnify Christ can slowly morph into a covert desire to magnify ourselves. We start measuring our pastoral worth by digital metrics, weekend attendance numbers, and social media engagement. </span></p> <h6>The ultimate goal of pastoral leadership is not to build a recognizable personal brand, but to point people toward a recognizable Savior. </h6> <p><span>To combat this subtle shift, we must redefine what success actually looks like in ministry by looking closely at the life of Jesus. Christ modeled a life that consistently embraced humility over hype. He frequently instructed His disciples not to broadcast His miracles. At the pinnacle of His earthly ministry, He washed the dirty feet of His followers. Jesus understood that the highest calling in the kingdom of God is that of a servant. As leaders, we must cultivate a genuine willingness to do the unseen, uncelebrated work of ministry. </span></p> <p><span>True humility is found in the quiet hospital visits that no one tweets about, in the late-night counseling sessions with a struggling young adult, and in the faithful preparation of a sermon for a congregation of fifty people. When we find our validation in Christ rather than the applause of the crowd, we are finally freed from the exhausting treadmill of self-promotion. </span></p> <p><span>Embracing this kind of humility is a daily, intentional practice. It requires concrete choices that actively resist the pull of pride. One of the most practical ways to cultivate humility is to intentionally become a champion of other people. </span></p> <p><span>When another church in your city experiences a season of explosive growth, choose to celebrate them rather than succumb to comparison and jealousy. </span></p> <p><span>Furthermore, we must look for opportunities to pass the microphone. Give younger leaders the chance to preach, lead a project, or make a crucial decision, even if it means you step out of the spotlight. </span></p> <p><span>A humble leader also understands the necessity of listening far more than they speak. In a world full of people shouting their opinions online, the simple ability to sit quietly and truly listen to a staff member, a student, or a congregation member is a profound act of pastoral care.</span></p> <p><span>Humility means accepting that we do not have all the answers and recognizing that we desperately need the wisdom, pushback, and accountability of the community around us. It is admitting when we are wrong, apologizing quickly, and fostering an environment where our teams feel safe to speak the truth in love. When we operate with this kind of transparency, we disarm the competitive nature of the modern age and replace it with genuine biblical community. </span></p> <p><span>The ultimate goal of pastoral leadership is not to build a recognizable personal brand, but to point people toward a recognizable Savior. </span></p> <p><span>The surrounding culture will always push us to promote ourselves, to shout louder, and to climb higher on the ladder of influence. But the way up in the kingdom of God is down. True, lasting spiritual influence is forged in the quiet unglamorous moments of faithful service. By intentionally choosing the path of humility over the allure of self-promotion, we protect our souls, we empower our ministry teams, and most importantly, we reflect the true heart of Jesus to a world that is desperate for authentic leadership.</span></p>{0995082D-5E62-489A-A4A6-7A273D00EF8A}https://influencemagazine.com/Practice/No-Greater-Love<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/No-Greater-Love_1400.jpg" alt="" />When a congregant needed a kidney, Pastor Ross Morrill stepped up to help.Fri, 29 May 2026 11:00:00 Z<p>It was a Sunday morning in February 2025 when I first learned that one of our church members, Eric, was on dialysis and in need of a kidney transplant.</p> <p>I knew Eric as our men’s ministries leader and the father of a student in the youth group I lead at <span style="color: black;">New Hope Community Church (Assemblies of God) in Gilroy, California</span>.</p> <p>Our lead pastor planned to ask congregants to consider donating a kidney. If a potential living donor came forward, the first step would involve testing to see whether that person was a good match for Eric. As soon as the pastor mentioned this to me, I felt a nudge from God saying I was a match.</p> <p>I later shared this with my wife, Amanda, and we prayed about it together. Immediately, Amanda and I both felt a deep sense of peace and assurance from God.</p> <p>The following Sunday, I asked Eric about the process and told him I would submit to donor testing. Eric was stunned and overjoyed. Making no promises, I agreed to take it one step at a time.</p> <p>Initial tests revealed I was the same blood type as Eric. I received approval for proceeding to the next round of testing.</p> <p>More bloodwork followed, along with an EKG and CT scan. At UC Davis Medical Center in Sacramento, I met with doctors, a social worker, and my assigned donor advocate.</p> <p>Afterward, we waited and trusted God. I wasn’t nervous because I believed the Lord had led me on this journey.</p> <p>Finally, last September, I received a phone call from my donor advocate saying the surgery was approved and I could share the news with Eric.</p> <p>Amanda and I waited until Sunday so we could tell Eric and his wife, Jenn, in person. Witnessing their response to this answered prayer was such a blessing.</p> <h6>Christ demonstrated His love by dying for our sins. I could lay down my life for Eric in a different sense — by being willing to live with one kidney.</h6> <p>Some people asked why I was enduring a surgery and risking complications for someone who was “only a member of the church.”</p> <p>My answer was simple: “I believe God’s Word.”</p> <p>I explained that Jesus made the ultimate sacrifice for me on the Cross. The Church is God’s family, and Eric is my brother in Christ. I was giving this gift by faith, desiring to honor and glorify God through it.</p> <p>Luke 3:11 says, “Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.”</p> <p>Donating a kidney isn’t the same as giving up a shirt, of course. Still, I had two kidneys and Eric needed one.</p> <p>Jesus said, “Love each other as I have loved you. Greater love has no one than this: to lay down one’s life for one’s friends” (John 15:12–13).</p> <p>Christ demonstrated His love by dying for our sins. I could lay down my life for Eric in a different sense — by being willing to live with one kidney.</p> <p>Following Sunday morning services on Feb. 8 of this year, Amanda and I drove to Sacramento in preparation for surgery the following morning.</p> <p>Meeting Eric and Jenn in the hotel lobby, we all shared a time of prayer and Communion before retiring to our rooms.</p> <p>Amanda and I spent the rest of that evening listening to worship music and making sure we had everything in order.</p> <p>The morning of the surgery was peaceful as we walked the short distance from our hotel to the hospital. Amanda joined me in the pre-op area, where we met with the surgery team members.</p> <p>While I waited to go to the operating room, Amanda and I listened to the worship playlist I had created for that day.</p> <p>The transplant was a success. Eric’s new kidney began functioning immediately.</p> <p>Eric and I both had a painful road to recovery ahead of us, but I was glad we could walk it together. I know we are forever bonded through this experience, and I am grateful to God for the opportunity.</p> <p>Through it all, I have kept my eyes on Jesus, and my faith has grown.</p> <p>Looking back on my decision to give up a kidney, my perspective remains the same. I believe God’s Word, which teaches there is no greater love than what Jesus has already shown me.</p> <p><span style="color: black;"> </span></p> <p><em><span style="background: white; color: #222222;">This article appears in the Spring 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{909F758C-CFD9-43ED-B0B8-A83929D3DB29}https://influencemagazine.com/Podcast/Solving-the-Dishonesty-Problem<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 427, George P. Wood talks to Christian Miller about his new book, ‘The Honesty Crisis’.Thu, 28 May 2026 11:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host.</p> <p>“Honesty matters, and people care a great deal about it,” writes Christian Miller. Yet we are facing an unprecedented erosion of honesty today — what I call an <em>honesty crisis</em>. Indeed, we are facing not just one crisis, but a variety of honesty crises in different parts of our society. … Fortunately, in many cases, there are concrete steps we can take to turn the tide.”</p> <p>In this episode of the Influence Podcast, I talk about those steps with Christian Miller. He is the A. C. Reid Professor of Philosophy at Wake Forest University, president of the Society of Christian Philosophers, and author of <em>The Honesty Crisis: Preserving Our Most Treasured Virtue in an Increasingly Dishonest World</em>, published by Oxford University Press.</p> <p> </p> <p><iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/41424985/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe></p> <p> </p> <h4>Sponsor Ad</h4> <p>This episode of the Influence podcast is brought to you by Gospel Publishing House, distributors of <em>Trusted with Treasure</em> by Assemblies of God General Secretary Brad Kesler.</p> <p>Just as nautical charts and lighthouses guide captains safely past hazards, this handbook on ministerial ethics will help equip you to build healthy relationships, avoid unwise behaviors, and serve with integrity and the highest ethical standards.</p> <span>For more information about <em>Trusted with Treasure </em>visit GospelPublishingHouse.com.</span> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:"Times New Roman";}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> <p><strong><span style="color: black;"> </span></strong></p> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>02:25 — What is honesty, and why do you think we’re having an “honesty crisis”?</li> <li>07:30 — How honest are most people typically, and why do we lie?</li> <li>13:24 — What’s the “online infidelity” crisis, and what can we do about it?</li> <li>25:58 — What is the “fake news and politics” crisis, and what can we do about it?</li> <li>35:30 — What is “sermon plagiarism,” why is it wrong, and what can we do about it??</li> <li>46:23 — Pastors sometimes fall to the temptations of “online infidelity” and “celebrity.” What’s going on here and what can we do about it?</li> <li>50:44 — As a Christian philosopher, what general advice would you give pastors about helping their congregations become more honest both individually and corporately??</li> <li>57:40 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li> <span>1:00:16 — Conclusion</span></li> </ul> <br class="t-last-br" />{9A866AEE-113B-467A-AB41-AA0EFFFCA348}https://influencemagazine.com/Practice/Thinking-Outside-the-Offering-Box<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Outside-the-Offering-Box_1400.jpg" alt="" />With economic understanding and strategic planning, even small congregations can become less dependent on tithes and offerings.Wed, 27 May 2026 11:00:00 Z<p>I sat across from a church board discussing realities. Giving was static. Preschool enrollment was down. Facilities needed upkeep. Yet the congregation’s passion to reach the neighborhood remained strong.</p> <p>Church leaders bear the emotional weight of caring for people and economic stress of stewarding finances. When giving is the only revenue stream, a lack of money often limits ministry.</p> <p>Generating additional income is easier than many congregations realize. With economic understanding and strategic planning, even small congregations can become less dependent on tithes and offerings.</p> <p> </p> <h4><strong>Market Forces</strong></h4> <p>Let’s start with some good news. During 2024, the largest share of charitable contributions in the U.S. went to religious organizations, representing 23% of total giving, according to the <em>Giving USA 2025</em> report.</p> <p>This same report shows church giving is declining, however. From 1985–89, religious organizations received 56% of all charitable giving, compared to 25% during 2020–24.</p> <p>Total charitable giving increased by 6.3% in 2024, or an inflation-adjusted growth of 3.3%. Meanwhile, giving to religious organizations was essentially stagnant, increasing just 1.9% — a slight decrease, in fact, when adjusted for inflation.</p> <p>Merely preaching more on tithing will not solve this problem.</p> <p>Even churches that enjoy stable giving will likely feel the effects of downward trends over the next decade. Two realities portend this continued decline: an aging donor crisis and a K-shaped economy.</p> <p><span>In many churches, congregants over age 70 are funding the majority of the ministry.</span> <span>As these donors die, younger generations aren’t always stepping up to fill the giving gaps.</span></p> <p><span>This is not just a discipleship issue. It’s also an economic one. </span><span style="background: white; color: #232a31;">The K-shaped economy was a model economist Peter Atwater popularized. Atwater argues that when an economy grows unevenly, </span><span style="color: black;">one group gains more and prospers, while another falls behind.</span></p> <p><span style="color: black;">In the U.S. today, the wages of most workers are not keeping up with inflation. Churches are feeling this stagnation pressure as people have less money — and less ability to give.</span></p> <p>Pastors often feel responsible for changes in giving. In many cases, they are bearing the emotional burden of market forces that are completely beyond their control.</p> <p> </p> <h4><strong>Case Studies</strong></h4> <p>Tithing is a discipleship imperative. At the same time, pastors cannot ignore the economic challenges of the people they lead or communities they serve.</p> <p>Alongside messages about giving, we can pray with congregants regarding their finances and encourage them to trust God as their Source.</p> <p>We can also reach beyond our church walls to help people in need. When a Spirit-filled local church seeks to contribute to the flourishing of its neighborhood, the Lord will provide the needed resources and creative solutions.</p> <p>Consider real-world examples of several small- and medium-size churches that are blessing their communities, leading people to Christ, and creating new income streams. Each is a multiethnic Assemblies of God congregation embedded in its neighborhood as a valuable community partner.</p> <p><span style="color: black;">These churches are receiving grants from private and public sources for community services, generating income through businesses, and creating long-term funding.</span></p> <h6>We should begin with prayer, asking, “Lord, what problems can we solve that will help our community and generate income <br /> for the church?”</h6> <p><span style="color: black;">Such activity requires the guidance of legal and accounting professionals, who can help with establishing LLCs or 501(c)(3)s under the church’s nonprofit structure.</span></p> <p>Celebration International Church in Wayland, Massachusetts, has an average weekly attendance of 130. Lead pastor Brian Faria helped secure a government grant to offset the cost of salaries for the church’s preschool.</p> <p>Celebration International recently established its preschool as a church-owned LLC.</p> <p>The church also created an endowment to keep the preschool operating. This is an investment account that produces interest, which then goes toward the preschool’s overhead expenses.</p> <p>Additionally, Celebration International Church rents out part of its building to a private school. And the congregation maintains a substantial distribution agreement with The Greater Boston Food Bank.</p> <p>Another church that is helping its congregation and community through creative economic solutions is Embassy Center MKE, a congregation of approximately 400 in Milwaukee.</p> <p>Under the visionary architecture of former lead pastor Walter Harvey and guidance of current lead pastor Marcus Arrington, the church operates a laundromat, grocery store, and prep kitchen for food trucks.</p> <p>Members of the church’s youth group grow hydroponic vegetables and sell them to a nearby grocery store. Not only does this generate income for ministry, but it also provides jobs and work experience for young people and fresh produce for the community. In the middle of a food desert, people can now buy products like arugula.</p> <p>Kurt Lange is lead pastor of East Coast International Church in Lynn, Massachusetts. This urban, multicultural congregation has an average weekly attendance of 400.</p> <p>Over the years, the congregation has sought to create the nicest coffee shop in town. The nonprofit business raises funds for ministry and serves as a gathering place for locals.</p> <p>East Coast International also owns a thrift store that employs rescued victims of human trafficking. The church provides a care center and housing for these women.</p> <p>Two nonprofits and multiple LLCs create multiple forms of cash flow for the ministries.</p> <p>Pastor Rameses “Cheno” Echevarria leads Greater Church, a congregation of approximately 300 in Acworth, Georgia. Partnering with the county and Atlanta Community Food Bank, the church distributed 115,000 pounds of free food to its neighbors during 2024.</p> <p>Greater Church’s food bank resembles a bodega, a type of grocery store that is common in Hispanic neighborhoods.</p> <p>The church recently launched a separate 501(c)3 for creating additional partnerships and generating economic lift.</p> <p> </p> <h4><strong>Neighborhood Focus</strong></h4> <p>These churches are spiritually, socially, and economically embedded in the life of their communities. Their leaders understand the spiritual and socioeconomic struggles of local populations and are taking steps to minister healing.</p> <p>The congregations are not immune to the effects of changing market forces. In fact, they have embraced those realities and focused on becoming part of the local economy rather than fighting it.</p> <p>As Harvey often says, “The church has left the building!”</p> <p>While making a positive economic impact in their neighborhoods, these ministries are also seeing tithing and giving grow as more people catch the vision and choose to support it.</p> <p>The pastors and those they lead are confident God has called them to serve their communities and sustain the work of ministry.</p> <p>Every congregation can adopt an economic way of thinking that addresses community problems while also financially supporting ministry. However, the first question is not, “How do we fund the church?”</p> <p>Rather, we should begin with prayer, asking, “Lord, what problems can we solve that will help our community and generate income for the church?”</p> <p>Then — with faith, vision, and evangelistic passion — we can think outside the offering box and reach our neighbors with Christ’s love.</p> <p> </p> <p><em><span style="background: white; color: #222222;">This article appears in the Spring 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{5C739F7E-F007-45B0-871A-27BBF90AE06F}https://influencemagazine.com/Podcast/Holy-Worldliness<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 426, George P. Wood talks to Nijay Gupta about his new book, ‘Paul for the World’.Thu, 21 May 2026 11:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host.</p> <p>“Paul didn’t want believers to detach themselves from life in this world,” writes Nijay Gupta. “He didn’t want ‘otherworldliness’ only. He also didn’t want them to be preoccupied with only temporary and fleeting things, ‘cheap worldliness.’ He wanted believers to imitate Christ and walk in the Spirit here and now — ‘holy worldliness’.”</p> <p>In this episode of the <em>Influence Podcast</em>, I talk to Gupta about what this means, based on his new book.</p> <p> <span>Nijay Gupta, Ph.D., is Julius R. Mantey Professor of New Testament at Northern Seminary and author of <em>Paul for the World</em>, published by Brazos Press.</span></p> <p><span> </span></p> <p><iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/41265665/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe> </p> <p> </p> <p> </p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:"Times New Roman";}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> <p> </p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:"Times New Roman";}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> <h4>Sponsor Ad</h4> <p>This episode of the Influence podcast is brought to you by Gospel Publishing House, distributors of <em>What Paul Really Taught About Women in Ministry</em>.</p> <p>In this insightful study, New Testament scholar Waldemar Kowalski carefully examines the historical and cultural contexts behind Paul’s most challenging statements about women in ministry. By placing these passages within their proper setting, Kowalski helps readers see a clearer picture of Paul’s intent.</p> <p>The result is both thoughtful and compelling: Paul’s message about women in ministry was ultimately one of affirmation, not restriction.</p> <p> <span>For more information about <em>What Paul Really Taught About Women in Ministry</em> visit GospelPublishingHouse.com.</span></p> <p> </p> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>01:49 — For many listeners, “holy worldliness” is an oxymoron. So, what do you mean by that phrase?</li> <li>07:45 — Why do you think Paul was a good exemplar of holy worldliness?</li> <li>11:03 — How does Paul inform Christians on the topic of ethnic equality?</li> <li>20:21 — What does a first-century Roman have to say to 21^st-century Americans about economics?</li> <li>26:02 — Paul rarely if ever used the Greek terms for friendship. So, what does he have to say about a topic he seemingly wrote nothing about?</li> <li>30:33 — What does Paul say to us about sports?</li> <li>38:08 In your opinion as a seminary professor, what is the spiritual and intellectual value of doing research for yourself? Do you have concerns about ministers using AI?</li> <li>44:58 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li> <span>46:18 — Conclusion</span> </li> </ul>{FE33C31C-7DC6-4AC6-9556-048E2A563CEF}https://influencemagazine.com/Practice/Making-Space-to-Encounter-God<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Making-Space-to-Encounter_1400.jpg" alt="" />God desires to empower both pastors and church members so that together they reach their fullest ministry potential.Wed, 20 May 2026 11:00:00 Z<p>My friend stood at the altar seeking baptism in the Holy Spirit, when a leader with a reputation for “flowing in the Spirit” began to pray for him. </p> <p>This overconfident altar worker barked rapid-fire orders: “Close your eyes now! Raise your hands! Higher! Open up your mouth!”</p> <p>The next sensation my friend felt was the other person’s thumb and finger attempting to seize his tongue. My friend’s thoughts abruptly shifted from Jesus to being taken advantage of — along with a sudden urge to rinse and spit.</p> <p>This over-the-top but true story reflects the possibility of unhealthy interference by others when seekers pray to receive Spirit baptism.</p> <p>If you or someone you know had a negative experience like this, the problem wasn’t Jesus, who is amazing, but His mid-level managers. As Pentecostals, sometimes we’re our own worst enemies.</p> <p>There is a better way for Christian leaders to help people experience the Holy Spirit <strong>— </strong>if we stay in our lane.</p> <p>For 30 years, it has been my passion to pray with others to receive Spirit baptism, but my feelings are conflicted almost every time. I feel confident because Jesus is the Spirit Baptizer. However, I also feel inadequate because I cannot guarantee the desired outcome. </p> <p>Maybe you identify with me. If someone asks us to pray with them for salvation, we proceed with confidence. Do they need wisdom or favor or healing? No problem! Let’s pray!</p> <p>But if someone asks for prayer to receive the Spirit, we panic. We notice the music is wrong, the atmosphere is off, and there’s not enough time.</p> <p>Praying for supernatural encounters feels risky to our inner image management department. We have spent a lifetime protecting ourselves from embarrassment. But ministering Spirit baptism is not a learned skill or a unique spiritual gift. It is a privilege.</p> <p>Over the years, I’ve learned helpful lessons about leading others toward baptism in the Holy Spirit, which I want to share with you.</p> <p>Before I do so, however, let’s define Spirit baptism and review a crucial theological premise.</p> <p> </p> <h4><strong>Spirit Baptism</strong></h4> <p>As Pentecostals, we believe the Holy Spirit indwells every Christian from the moment of salvation. On the night of His resurrection, Jesus appeared to His disciples and breathed the Holy Spirit into them (John 20:22). This is an obvious parallel to God breathing life into Adam (Genesis 2:7). </p> <p>Paul removed any doubt about the Spirit living inside every Christian when he said, “If anyone does not have the Spirit of Christ, they do not belong to Christ” (Romans 8:9).</p> <p>And yet, Jesus also promised a later Spirit baptism to the same disciples into whom He had already breathed the Holy Spirit (Acts 1:8). In Acts, everyone baptized in the Spirit was already indwelled by the Spirit. This means that Spirit baptism occurs after the moment of salvation and has a different purpose.</p> <p>Read Acts 1:4–8 again. Jesus explained the purpose of Spirit baptism to a group of believers. The Spirit already dwelled in them, but Jesus promised to pour out His Spirit upon them, dramatically increasing their ability to represent Him. </p> <p>Consequently, Spirit baptism can be defined as a post-conversion power upgrade to communicate Jesus to others.</p> <p> </p> <h4><strong>The Spirit Baptizer</strong></h4> <p>The theological anchor of Spirit baptism is this: <em>Jesus is the Spirit Baptizer</em>. Every Gospel includes a prophecy declaring this truth within its first three chapters (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33). </p> <p>After His resurrection but prior to His ascension, Jesus promised to baptize believers in the Holy Spirit “in a few days” (Acts 1:5), meaning the Day of Pentecost (2:4,33). Years later, Peter continued to affirm that Jesus is the Spirit Baptizer (11:16).</p> <p>Spirit baptism centers on Jesus more than the Holy Spirit. When we seek it, we pray for Jesus to fulfill His promise to baptize us in His Spirit, so we have more power to tell others about Him. This encounter gives us an experiential understanding of the unique identity of Jesus as our prophesied Spirit Baptizer.</p> <p>Jesus is Spirit Baptizer 24 hours a day, seven days a week, not just Pentecost Sunday. He never takes a break from pouring out His Spirit.</p> <p>And Jesus promised Spirit baptism to all believers, not just a few over-caffeinated charismatics. He desires to empower both pastors and church members so that together they reach their fullest ministry potential. </p> <p>Recognizing Spirit baptism is a divine act, I pray we will approach this gift with anticipation. We should rely on Jesus to baptize us, not traditional Pentecostal techniques. So, when we enter a season of prayer for people to be baptized in the Holy Spirit, we can be sure of acting in accordance with God’s plan.</p> <p>But what exactly is our role in helping others experience this gift?</p> <p> </p> <h4><strong>Seeker Assistants</strong></h4> <p>Pentecostals should realize our role is not to “do something” to seekers. We don’t shuffle our shoes across the carpet, building up a static charge to zap seekers when we lay hands on their heads. Figuratively speaking, of course.</p> <h6 class="Body">Spirit baptism centers on Jesus more than the Holy Spirit. When we seek it, we pray for Jesus to fulfill His promise to baptize us in His Spirit<strong>, </strong>so we have more power to tell others about Him.</h6> <p>Since Jesus alone is Spirit Baptizer, our role is not to assist Him, who doesn’t need our help. Rather, our role is to assist seekers, who do.</p> <p>Here are ways to do that.</p> <p><strong><em>Guidance</em>. </strong>Seekers are looking to others for assurance that they are moving in the right direction. </p> <p>We get our physical bearings from the five senses, but spiritual encounters don’t rely only on those senses. Spiritual experiences can feel vague to our normal ways of processing things mentally. </p> <p>Consequently, seekers find it helpful when a trusted voice affirms their progress.</p> <p><strong><em>Encouragement.</em></strong> What we say to seekers can affect their experience positively as well as negatively.</p> <p>I remember observing an altar worker sternly wag an index finger in a seeker’s face and say, “You ain’t gonna get anything from God just standing there like a bump on a log.” The seeker looked like a scolded puppy.</p> <p>Stepping in, I relieved the altar worker, saying, “I’ll take over praying for this person.”</p> <p>Finding fault with others is not a spiritual gift, but it sometimes takes supernatural insight to find something to praise or encourage in a seeker. </p> <p>Comments such as the following give seekers a burst of confidence: “You’re doing great!” “See how deeply personal it is to surrender to God!” “God loves to hear that from you.” “You’re doing everything right; just keep drawing closer to Him!”</p> <p><strong><em>Demeanor.</em> </strong>Facial expressions, body language, and general demeanor can speak louder than our voices. They reveal our inner state.</p> <p>I have seen altar workers pray for others with what can only be described as “angry” eyebrows and unchecked intensity.</p> <p>Our demeanor as Christians should express the fruit of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Galatians 5:22–23). </p> <p>For altar workers specifically, joy, patience<strong>,</strong> and gentleness are imperative. Our goal is to decrease seekers’ stress or frustration, not to increase them.</p> <p>Seekers’ faces also reveal their inner state, whether they are joyful or frustrated, peaceful or stressed out. </p> <p>In my experience, seekers struggle to receive Spirit baptism when they experience those negative emotions. So watch their faces. When you notice them expressing negative emotions, try to put them at ease.</p> <p>Asking, “Are you OK?” or saying, “Just slow down and draw near to Jesus” often resets the inner state of frustrated seekers.</p> <p><strong><em>Vulnerability.</em></strong> Personal vulnerability seems to be the key to receiving anything from God. </p> <p>Prayer is vulnerable, as we cry out to God for help. Salvation requires vulnerability, because we must confess our sins. Seeking healing is vulnerable, whether pleading directly to God or asking elders to pray for our physical needs.</p> <p>Being vulnerable permeates every biblical encounter of humans with God. It requires trust in and surrender to God.</p> <p>Vulnerability is more like a dimmer than an on-off switch, however. It happens incrementally as we allow ourselves to trust and surrender a little, then a little more. </p> <p>If I asked church members to raise their hands and say out loud, “Jesus is Lord,” they would do it. But would it be an act of vulnerability or compliance? Unfortunately, in social settings, compliance can be a greater motivator than authentic confession.</p> <p>I have watched well-meaning altar workers approach seekers and say, “Raise your hands!” “Pray out loud!” “Louder!” </p> <p>After a while, the seekers get frustrated and leave thinking something is wrong with them. Could it be that the seekers were not the problem at all? </p> <p>By demanding that seekers perform specific acts, altar workers can mistake social compliance for heartfelt vulnerability. Our demands may prematurely deplete the ways seekers can express surrender, so that when they come to feel authentically vulnerable, they have few ways left to express it.</p> <h6 class="Body">By demanding that seekers perform specific acts, altar workers can mistake social compliance for heartfelt vulnerability.</h6> <p>Only seekers can express authentic vulnerability. However, altar workers can invite seekers in a non-manipulative way to enter this place at their own pace.</p> <p>For example, rather than demanding immediate action, we could say, “I’m so excited as you seek this gift from Jesus. You may find that the longer you pray, the more you want to give yourself to God. That’s beautiful. Respond to Jesus with as much freedom as you can!”</p> <p>Speaking in tongues, which is the confirming sign of Spirit baptism, is another form of vulnerability. We say out loud something we cannot understand intellectually simply because we trust the Word of God and our Spirit-given ability to discern His leading.</p> <p>Altar workers should assist seekers on their journey toward becoming more vulnerable as they increasingly open their hearts to Jesus.</p> <p><strong><em>Barrier Removal.</em> </strong>In Luke 3:5, John the Baptist used four images to define his ministry of preparing the way for Jesus: “Every valley shall be filled in, every mountain and hill made low. The crooked roads shall become straight, the rough ways smooth.” </p> <p>In a nutshell, John’s ministry consisted of removing barriers between others and Jesus. Even if ministry involves more than barrier removal, don’t John’s images resonate with you?</p> <p>We should remove barriers so people can encounter Jesus. This doesn’t mean bending on doctrine or accommodating sin, of course. It does mean we should measure the purity of our motivations and actions as we lead others, however.</p> <p>Could the reverse be true as well? Does <em>anti</em>-ministry insert barriers between people and Jesus that weren’t there before? Or even just distractions?</p> <p>Many years ago, I attended the conference of a famous minister. The music and preaching were exceptional. Along with thousands of others, I rushed to the altar to pray and seek the Lord at the end of services. </p> <p>While I was encountering Jesus in a powerful way, this famous minister suddenly appeared in front of me and grabbed my head in what <em>Star Trek</em> fans might describe as a “Vulcan death grip.” The minister’s fingertips dug painfully into my temples as he rocked my head back and forth, again and again. </p> <p>Whereas I had been thinking about Jesus, now I was dealing with this minister’s manipulative tactics. (I also wondered where I could buy a whiplash collar that late at night.)</p> <p>Sometimes we don’t realize we’re hindering seekers. Here are simple questions we can ask ourselves to develop better self-awareness: </p> <ul style="margin-left: 40px;"> <li><em>Are things better or worse for this seeker since I showed up? </em></li> <li><em>Am I removing distractions or introducing them?</em></li> <li><em>Are they experiencing Jesus, or am I getting in the way?</em></li> </ul> <p> </p> <h4><strong>Leading Response Times</strong></h4> <p>The Lord first called me to teach others about the Holy Spirit when I was 14 years old. My personality was nothing like the caricature of a fire-breathing Pentecostal evangelist. I wrestled with God in prayer about this for some time.</p> <p>My assumption was I needed to mimic others who seemed to be effective evangelists, but that thinking was wrong. </p> <p>I will never forget the day the Lord spoke to my heart and said my responsibility was just to teach the Bible, then ask people to pray. If I did so, Jesus would pour out His Spirit upon people who prayed in response to God’s Word. He has faithfully done so ever since. </p> <p>Invite God to free you from wrong assumptions that limit your ministry paradigms, as He did for me.</p> <p>Even so, here are some suggestions about how to lead Spirit baptism response times more effectively based on many years of personal experience.</p> <p><strong><em>1. Teach simply.</em></strong> Know your message so well that you could explain it to a 7-year-old. Answer questions seekers are asking, such as: What is Spirit baptism? Who is it for? How can I receive it? What do I do with it afterward?</p> <p><strong><em>2.</em></strong><em> <strong>Train prayer partners</strong>.</em> When was the last time you trained leaders how to pray with others to receive Spirit baptism? If it wasn’t recently, you probably don’t know what practices prayer workers think are acceptable. </p> <p>Common practices to avoid include asking seekers to repeat what we say, physically pushing them so they fall over, not respecting their personal space, and offering counseling or conversation when we should be praying.</p> <p><strong><em>3. Plan space logistics.</em></strong> Does the physical space of your ministry insert or remove barriers for seekers? If it has a concrete floor, people typically will not stand and pray very long. Is there a place for some to sit while others stand or kneel? Is adequate space available for altar workers to pray with others?</p> <p>I usually ask seekers to stand at the front edge of the platform. That way altar workers can know who needs assistance. Those who have already experienced Spirit baptism or desire a fresh anointing can stand a few steps back.</p> <h6><span>When was the last time you trained leaders how to <br /> pray with others <br /> to receive Spirit baptism?</span></h6> <p><strong><em>4. Be aware of your time frame.</em> </strong>Unless seekers experience a “suddenly from heaven” moment, I have found that seekers usually are filled with the Holy Spirit after 20–30 minutes of prayer. In my experience, this is true regardless of age, culture, or other variables. </p> <p>So if you are planning a Spirit baptism response time on Sunday morning and hold multiple services, you will probably need to abbreviate time allotted to worship music and other elements on your run sheet to accommodate time for seeking that day.</p> <p><strong><em>5. Plan the spiritual atmosphere.</em></strong> Some assume this detail just falls into place — it’s church, after all — but I have found that the spiritual atmosphere requires forethought and planning.</p> <p>Do you dim the lights for prayer? If so, you dramatically limit the participation of senior citizens, as well as others who are not confident of their vision.</p> <p>Will the worship team lead singing? I have found that not much happens when you bring people forward for Spirit baptism and then just sing songs. Singing someone else’s lyrics is not as vulnerable as creating your own prayers. </p> <p>I prefer the band to play instrumental music but not sing. At some point, seekers will try to express an utterance from the Holy Spirit. Filling the atmosphere with English-lyric worship songs can confuse the moment. </p> <p>Most worship leaders rightly feel the need to engage everyone in the room. However, Spirit baptism response times should cater to seekers, not observers. It’s all right if those who remain in their seats don’t appear engaged as they were during the previous time of worship singing.</p> <p>Try to limit distractions during prayer. For example, consider asking those who are not seeking Spirit baptism to go to the lobby for fellowship. Ask hosts or ushers to kindly monitor the doors.</p> <p><strong><em>6.</em></strong><em> <strong>Frame expectations accurately.</strong></em> I prefer telling typical examples of people being filled with the Spirit, as opposed to more exotic stories. This helps seekers have a better sense of what may happen. </p> <p>Remember, the experiences of “a sound like the blowing of a violent wind” and “tongues of fire” only happened once, in Acts 2:2–3.</p> <p><strong><em>7.</em></strong><em> <strong>Give clear instructions.</strong></em> Seekers want to know what to do. Thankfully, Acts gives us a simple, consistent outline to use. You can find these three elements in Acts 2, 10, and 19:</p> <ul style="margin-left: 40px;"> <li>Draw near to Jesus in prayer. Prayer precedes every Spirit baptism recorded in Acts.</li> <li>Jesus will pour out his Holy Spirit upon you.</li> <li>Speak what you sense the Holy Spirit urging you to say, instead of your own words.</li> </ul> <p><strong><em>8.</em></strong><em> <strong>Offer periodic encouragement.</strong></em> You don’t need to say much, and you only need to speak when it feels like the right time.</p> <p>I often say something like, “I can see each of you seeking Jesus sincerely. Continue to press in.” </p> <p>Corporate encouragement also can help lift the atmosphere.</p> <p><strong><em>9.</em></strong><em> <strong>Lead.</strong></em> Leaders set the tone. I encourage you to be visible and present. </p> <p>Keep your eyes open for circumstances that may require you to take preemptive action. Pay attention to how altar workers are treating the people they’re praying with. Look at the faces and body language of the seekers. </p> <p>Most importantly, listen for the Spirit’s wisdom and guidance. He will help you!</p> <p> </p> <p>—————</p> <p> </p> <p>As leaders, God calls us out of our comfort zones. </p> <p>Early in ministry, we operate with more faith than skill. But as we gain experience, our tendency is to operate more on learned skill than faith. Somewhere along the way, we devote the lion’s share of our attention and effort to things with guaranteed outcomes. </p> <p>Leading biblical, healthy, safe, and satisfying moments for people to experience Spirit baptism can feel risky. It never comes without fears and concerns. But over time we can become more comfortable doing so as long as we stay dependent on Jesus.</p> <p>Jesus is the Spirit Baptizer. He has promised a gift to everyone we are entrusted to lead. Will you give Jesus the opportunity to fulfill His promise?</p> <p> </p> <h4><strong>Sidebar 1: Introverts and Spirit Baptism</strong></h4> <p><span style="color: #161d1a;">Not everyone seeks or responds to Spirit baptism in an outwardly emotional way. Introverts often express themselves more quietly, even as God works profoundly in their lives.</span></p> <p><span style="color: #161d1a;">I frequently see people displaying classic introverted body language around noisy, crowded altars. These individuals look out of place, distracted, discouraged, overstimulated, and sometimes a bit panicked.</span></p> <p><span style="color: #161d1a;">To help calm introverted seekers, I will say something like, “I’m so proud of you coming up here in front of everyone. That is a beautiful act of surrender to Jesus. I encourage you not to compare your responses to others around you, but just get as close to Jesus as you can.”</span></p> <p><span style="color: #161d1a;">Some people are so introverted they will not permit themselves to become vulnerable enough to begin speaking in tongues publicly.</span></p> <p><span style="color: #161d1a;">We shouldn’t assume energetic church services are the only venues for receiving Spirit baptism.</span></p> <p><span style="color: #161d1a;">Before giving an altar call for Spirit baptism, I often say, “Many will receive at the altar in a few minutes, but others will need to pray privately afterward.”</span></p> <p><span style="color: #161d1a;">That is not a plan B. Some people just need less distraction and social pressure.</span></p> <p><span style="color: #161d1a;">I regularly hear reports of people being filled with the Spirit during a personal time of prayer while driving home from church, lying in bed, or even doing chores.</span></p> <p><span style="color: #161d1a;">If people feel more comfortable seeking Spirit baptism privately, we should encourage them to do so.</span></p> <p><span style="color: #161d1a;">I tell people to seek as much of Jesus as they can at the altar and then pick up where they left off later in a quiet place.</span></p> <p><span style="color: #161d1a;">God created each person and deals with them as individuals. Baptism in the Holy Spirit is for introverts, too.</span></p> <p><span style="color: #161d1a;"> </span></p> <h4><strong>Sidebar 2: Eight Seeker Fears</strong></h4> <p><span style="color: #161d1a;">In my experience, there are at least eight common reasons why people seem to struggle to receive Spirit Baptism. Each is associated with a common fear.</span></p> <p><strong><span style="color: #161d1a;">1. Anti-Pentecostal baggage</span></strong></p> <p><span style="color: #161d1a;">Underlying fear: Accepting a counterfeit experience</span></p> <p><span style="color: #161d1a;">Help needed: Reassure the seeker with Scriptures (e.g., Luke 11:11–13, Acts 2:39).</span></p> <p><strong><span style="color: #161d1a;">2. Shy, introverted personality</span></strong></p> <p><span style="color: #161d1a;">Underlying fear: Humiliation or public attention</span></p> <p><span style="color: #161d1a;">Help needed: Encourage the seeker to pray in his or her own way and/or seek Spirit baptism privately.</span></p> <p><strong><span style="color: #161d1a;">3. Hyper-analytical mindset</span></strong></p> <p><span style="color: #161d1a;">Underlying fear: Inability to understand or intellectually process the experience</span></p> <p><span style="color: #161d1a;">Help needed: Encourage the seeker to put processing on hold — receiving Spirit baptism now and reflecting on it afterward. Acknowledge that some spiritual realities are simply beyond our complete understanding.</span></p> <p><strong><span style="color: #161d1a;">4. Passive approach to seeking</span></strong></p> <p><span style="color: #161d1a;">Underlying fear: Erroneous belief that Spirit baptism is passive or automatic</span></p> <p><span style="color: #161d1a;">Help needed: Talk about Spirit baptism as a cooperative partnership. The believer speaks in response to the Spirit’s prompting.</span></p> <p><strong><span style="color: #161d1a;">5. Overwhelming feelings of unworthiness</span></strong></p> <p><span style="color: #161d1a;">Underlying fear: Rejection</span></p> <p><span style="color: #161d1a;">Help needed: Reassure the seeker with Scripture, explaining that only Jesus is worthy. By grace, Christ supplies all the worthiness in every spiritual transaction.</span></p> <p><strong><span style="color: #161d1a;">6. Hyper-respectful worldview or cultural background</span></strong></p> <p><span style="color: #161d1a;">Underlying fear: Being presumptuous about God’s gift</span></p> <p><span style="color: #161d1a;">Help needed: Pointing to Scripture, explain that this is indeed God’s will for every believer, but we must be willing to receive.</span></p> <p><strong><span style="color: #161d1a;">7. Focus on physical responses like shaking, jumping, or falling</span></strong></p> <p><span style="color: #161d1a;">Underlying fear: Not knowing what to do</span></p> <p><span style="color: #161d1a;">Help needed: Explain the verbal, prophetic nature of Spirit baptism in the Bible. Scripture consistently portrays tongues as the initial physical evidence of baptism in the Holy Spirit. While they are not a replacement for tongues, other physical expressions are not problematic as long as the main pursuit is yielding to the Spirit.</span></p> <p><strong><span style="color: #161d1a;">8. Waiting for an idealized awareness of power</span></strong></p> <p><span style="color: #161d1a;">Underlying fear: Lack of intensity may indicate a low-grade or counterfeit experience</span></p> <p><span style="color: #161d1a;">Help needed: Offer reassurance that Spirit baptism confers power for witnessing, even if we don’t feel powerful.</span></p> <p> </p> <p><em><span style="background: white; color: #222222;">This article appears in the Spring 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{5AE775C4-126D-4F23-AB33-060435F9374F}https://influencemagazine.com/Reviews/Rethinking-Leadership<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Rethinking-Leadersip_1400.jpg" alt="" />In A Theology of Authority, Christa L. McKirland challenges readers not to seek power over others, but to become more Christlike.Tue, 19 May 2026 11:00:00 Z<p>Contemporary American culture has an anti-authority vibe. We don’t like to be bossed around.</p> <p>Jesus challenged some assumptions about authority. In Matthew 20:25–26, Jesus told His disciples, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. <em>Not so with you</em>” (emphasis added).</p> <p>Yet Christians can’t be anti-authority per se.</p> <p>After all, Jesus taught with authority (Matthew 7:29). He praised the faith of a soldier who described himself as being “under authority” (8:9). And He gave His disciples authority to exorcize demons and heal diseases (10:1).</p> <p>So, what should Christians make of authority?</p> <p>Baptist theologian Christa L. McKirland offers an answer in <em>A Theology of Authority</em> by focusing on what authority is, how it’s expressed, and how it’s identified and evaluated.</p> <p> </p> <h4><strong>Defined</strong></h4> <p>McKirland defines authority in terms of power, which means “being able to do something but not necessarily having a right to do it.”</p> <p>A young teenager might have the ability to drive, but not have the legal right to do so without first obtaining a learner’s permit or driver’s license.</p> <p>Authority is a specific use of power.</p> <p>McKirland draws on philosopher Richard De George, who distinguishes between executive and nonexecutive authority.</p> <p>Executive authority is “power to command obedience and enforce consequences if disobeyed,” McKirland says. It can be delegated to subordinates, and it subdivides into imperative and performative forms. The proper response is obedience or cooperation.</p> <p>Police officers ordering armed suspects to drop their guns are exercising executive imperative authority. So are judges assigning public defenders to indigent clients.</p> <p>McKirland defines nonexecutive authority as “power to influence belief and inspire imitation.” It subdivides into epistemic and exemplary subcategories, and it cannot be delegated. The proper response is belief or imitation, respectively.</p> <p>Professors exercise nonexecutive epistemic authority when they teach students about their areas of expertise. The master-apprentice relationship in professional trades is an example of nonexecutive exemplary authority.</p> <p>In ordinary language, we say executive authority is about <em>having</em> authority, while nonexecutive authority is about <em>being </em>an authority.</p> <p>McKirland engages with theologians Letty Russell, Bernard Ramm, and Walter Liefeld to expand our understanding of authority.</p> <p>We typically assume executive authority means having authority <em>over</em> others, but it can also encompass giving power <em>to</em> or sharing it <em>with</em> others.</p> <p>Nonexecutive authority similarly empowers (to) and collaborates (with), but it can also exercise influence <em>through</em> the authority figure’s willingness to become vulnerable. This is a uniquely Christian insight.</p> <p> </p> <h4><strong>Expressed</strong></h4> <p>Next, McKirland turns to how God, Scripture, and Christians express authority.</p> <p>The Trinity is the source of all authority and our “absolute executive authority,” writes McKirland. God also is “holy, humble, and power sharing,” she says.</p> <p>Divine power sharing is evident at creation. God gave the sun and moon power to “govern” (Genesis 1:16,18), and granted creation generative power for growth and flourishing (verses 20–24).</p> <p>The ultimate revelation of God’s authority in action is Jesus, who declared, “All authority in heaven and on earth has been given to me” (Matthew 28:18). This statement encompasses both executive and nonexecutive authority.</p> <h6 style="margin-bottom: 0in; line-height: normal;">The ultimate revelation of God’s authority in action is Jesus, who declared, “All authority in heaven and on earth has been given to me” (Matthew 28:18).</h6> <p>Jesus exercises all authority humbly (Philippians 2:5–11) and by sharing power. His gift of the Holy Spirit empowers believers for doing His work (Luke 24:49; Acts 1:8; 2 Timothy 1:7).</p> <p>“The Spirit is our bridge for understanding both executive and nonexecutive authority as it pertains to the life of the believer in an ecclesial context,” McKirland writes.</p> <p>McKirland discusses what it means to affirm Scripture as an inspired and inerrant divine revelation.</p> <p>Because it is revelatory, Scripture has executive authority. As the old bumper sticker puts it, “God said it. I believe it. That settles it.” But revelation comes from the Revealer, so the Bible’s executive authority is delegated.</p> <p>Most Christians interact with Scripture through contemporary translations and human interpreters (scholarly or pastoral). McKirland argues that these have nonexecutive epistemic authority based on how faithfully they reflect the divine intention of the originals.</p> <p>Finally, McKirland considers how Christians express executive and nonexecutive authority. <em>How</em> turns on <em>what for</em>.</p> <p>Royal priesthood is the what for of believers’ authority. God created us for “unitive relationship” with Him. All people are made in God’s image and have the capacity to function as royal priests. This priesthood is not a solo task.</p> <p>Because of sin, we seek power over others. But the Spirit empowers us for serving.</p> <p>Moving from what for to how, McKirland outlines principles for interpersonal use of authority.</p> <p>McKirland is part of the Free Church tradition, which tends to be more egalitarian than many other Christian traditions. Thus, I believe her recommendations will resonate with Pentecostals.</p> <p>First, “Apostolic divinely delegated authority is different from nonapostolic leaders’ authority,” McKirland writes.</p> <p>Although this insight can sound cessationist, classical Pentecostals affirm it. Ordinary pastors do not exercise extraordinary authority as Paul did.</p> <p>Second, McKirland acknowledges believers exercise “occasional and delimited executive equipping authority” (see Ephesians 4:11), but she denies they exercise executive imperative authority as individuals. </p> <p>The ordinary expression of believers’ authority is nonexecutive epistemic and exemplary.</p> <p>Third, the New Testament emphasizes the “Spirit-empowered sibling relationship” of believers, and each congregation functions as a “learning community.”</p> <p>Although McKirland doesn’t cite Romans 15:13–14, this text captures all three elements of her point:</p> <p>May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the <em>Holy Spirit</em>. I myself am convinced, my <em>brothers and sisters</em>, that you yourselves are full of goodness, filled with knowledge and <em>competent to instruct one another</em> (emphasis added).</p> <p>Fourth, Christians can exercise executive imperative authority, but it must be “both corporate and guided by the mind of Christ.” McKirland cites church discipline as an example (Matthew 18:17–18).</p> <p>Fifth, the Church serves as a witness to “Jesus’ reign in our midst and his coming reign over all creation.” In other words, Christians demonstrate now in their common life what Christ will consummate globally in the future.</p> <p> </p> <h4><strong>Identified and Evaluated</strong></h4> <p>The theological rubber hits the practical road in the final section of McKirland’s book.</p> <p>Since all believers are spiritual siblings, McKirland maintains they need neither office nor position to do ministry. This includes preaching and teaching, baptizing and serving Communion, discipling others, and exercising oversight.</p> <p>McKirland acknowledges pragmatic reasons for instituting offices and positions. Her concern is they might deemphasize the priesthood of all believers and result in a hierarchy that shouldn’t exist among siblings.</p> <p>All Christians should strive to grow as nonexecutive epistemic and exemplary authorities — not to gain power over others, but to become Christlike.</p> <p>Similarly, Christians who exercise executive performative authority should do so to equip other believers for “works of service” (Ephesians 4:11–12).</p> <p>Throughout <em>A Theology of Authority</em>, McKirland challenges readers with a fresh engagement of Scripture, encouraging them to use their sanctified imaginations to find ways of doing church that avoid wrongheaded notions about authority.</p> <p>One need not agree entirely with the book’s conclusions to acknowledge the search is worth undertaking, especially in a cultural moment sensitive to the misuse of authority.</p> <p> </p> <h4><strong>Book Reviewed</strong></h4> <p>Christa L. McKirland, <em>A Theology of Authority: Rethinking Leadership in the Church</em> (Grand Rapids, MI: Baker Academic, 2025).</p> <p> </p> <p><em><span style="background: white; color: #222222;">This article appears in the Spring 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{9723B8E8-3223-4098-8E53-587A01891784}https://influencemagazine.com/Practice/Worship-by-Design<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Worship-by-Design_1400.jpg" alt="" />Leaders help shape the narrative arc of a worshipping community’s conversation with God.Mon, 18 May 2026 11:00:00 Z<p>The music was beautiful and the sermon strong. Yet people seemed distracted and unresponsive, constantly checking their phones or visibly zoning out.</p> <p>Perhaps you’ve experienced this scenario during a worship service. It doesn’t necessarily mean the congregation is unspiritual. In many cases, it’s simply symptomatic of a design flaw.</p> <p>When worship feels less like dialogue with God and more like a series of disconnected parts, people struggle to engage.</p> <p>While anyone with a willing heart can enthusiastically enter God’s presence, shepherds have a responsibility to lead the flock toward refreshing streams and green pastures.</p> <p> </p> <h4><span><strong>Conversation</strong></span></h4> <p>Worship is not merely the songs that set up a sermon. Rather, it’s a conversation between God and His people.</p> <p>God initiates this exchange, and we enter a flow of revelation and response. God calls; we answer. God reveals; we respond. God sends; we go.</p> <p><span>This relational rhythm of revelation and response is evident in Scripture. Some biblical words for “worship” emphasize a person’s posture before God. For example, the Hebrew <em>šā</em></span><em><span>ḥ</span></em><em><span>â </span></em><span>(Genesis 24:48; Exodus 4:31) and Greek <em>proskyneō </em>(Matthew 8:2; Luke 24:52) suggest bowing, reverence, and honor. These terms portray worship as an embodied response to God’s self-revelation. </span></p> <p><span>Other words — such as the Hebrew </span><em><span>ʿ</span></em><em><span>ā</span></em><em><span>ḇ</span></em><em><span>ad (</span></em><span>Genesis 2:15) and Greek <em>leitourgia</em> (2 Corinthians 9:12; Philippians 2:17) — highlight service as the proper response to God.</span></p> <p><span>Worship is an expression of adoration, honor, devotion, and obedience.</span></p> <p><span>When worship leaders design the service, we engage in <em>leitourgia</em>. This creates space for the gathered community to enter <em>proskyneō, </em>responding in reverence to God’s revelation of himself.</span></p> <p><span> </span></p> <h4><span><strong>Four Movements</strong></span></h4> <p><span>Designing faithful, relationally oriented worship doesn’t require reinventing the wheel every week.</span></p> <p><span>Throughout church history, worship has followed a surprisingly consistent pattern. In fact, Christian communities have long designed their worship around four movements: </span><span>gathering, Word, table (or response), and sending.</span></p> <p><em><span>Gathering</span></em><span> is our initial response to God. We come together within a shared time and space to be drawn into God’s presence.</span></p> <p><span>Our purpose is not simply getting people into a room, but uniting hearts toward God. Praise, singing, affirmations of God’s presence, prayer, fellowship, and biblical teaching all serve this purpose.</span></p> <p><span>The overall tone should be one of joy and expectancy. After all, our reason for meeting is to experience God together!</span></p> <p><span>Next, we gather around the <em>Word</em>.<strong> </strong>While the sermon is often the central moment of hearing the Word, it is not the only one. Confessional songs, prayers, Bible readings, and creeds can all play a role in how the Word is received.</span></p> <p><span>In a healthy worship service, the Word is not just spoken, but also heard, sung, confessed, and embraced.</span></p> <p><span>The<em> table</em> traditionally refers to Communion. During these moments, we remember Christ’s sacrifice and look forward to His return. We experience fellowship with Christ and one another as we partake together.</span></p> <p><span>More broadly, we can think of the table as a time for responding to God collectively and individually. Although many churches participate in Communion monthly rather than weekly</span>, every service should offer opportunities for response.</p> <p>This might include extended singing, quiet meditation, intercession, or testimonies. For Pentecostals, response frequently involves an invitation to come to the altar for repentance, salvation, renewal, Spirit baptism, or divine healing.</p> <h6>Our purpose is <br /> not simply getting people into a room, but uniting hearts toward God.</h6> <p><span>While God begins the conversation at the gathering, He resolves it through <em>sending</em>. From the earliest days of the Church, worship has ended by sending God’s people back to the streets.</span></p> <p><span>Sending includes a benediction and charge. Benedictions are formal declarations of blessing, typically utilizing Bible passages like Numbers 6:24–26. Rooted in the Great Commission (Matthew 28:19–20), a charge directs the congregation outward in obedience and mission.</span></p> <p><span>Together, the benediction and charge remind believers worship doesn’t end, but continues throughout their daily lives.</span></p> <p><span>In summary, a good worship service has a beginning that gathers congregants in solidarity, a middle that deepens their encounter with God, a response that activates their faith, and a sending that gives them purpose.</span></p> <p>Every worship service should take people on that journey — even if the style, music, and tone look different from one congregation to another.</p> <p><span> </span></p> <h4><span><strong>Style</strong></span></h4> <p>The four movements above concern the <em>content</em> of worship. Content is what worship includes, such as Scripture, prayer, preaching, Communion, singing, and testimonies.</p> <p>As pastors, we should ensure every worship service brings together these elements so people can grow in relationship with God.</p> <p>However, style is specific to an individual church’s context. Style is how a congregation expresses the content.</p> <p>Does your church sing hymns or contemporary worship? Does it use formal or casual language? Is the music soft or loud? These are all matters of style.</p> <p>Content should stay faithful. Style should fit the people.</p> <p>Because style is contextual, we should not evaluate it as either right or wrong. Rather, we should evaluate it as <em>fitting</em> or <em>unfitting</em> for the particular worshipping community.</p> <p>If the style does not <span>fit</span> the congregation, it will become a hindrance to worship. When the style feels culturally familiar, people tend to relax. This makes it easier for them to sing, listen, and open their hearts.</p> <p>Style helps facilitate the worship experience. Thus, finding a style that fits the community well is a significant and vital pastoral duty.</p> <p><span> </span></p> <h4><span><strong>Flow</strong></span></h4> <p><span>Flow is what makes worship feel like the journey it’s meant to be.</span></p> <p><span>Good flow is something leaders can often sense and see. People stop checking the clock. Phones stay in pockets and purses. Instead of looking around to determine what’s coming next, worshippers are fully present in the moment.</span></p> <p><span>Flow can build anticipation, opening people emotionally and spiritually to the Spirit’s work in their lives.</span></p> <p><span>This is not just a matter of managing aesthetics or driving emotions. It’s about pointing people to God.</span></p> <p><span>When transitions are thoughtful and each element makes sense, congregants can focus on the One they have come to worship, instead of becoming distracted by the service itself.</span></p> <p><span>Flow should encourage authentic worship. As each moment unfolds, worshippers sense God speaking to their hearts, and they respond to His presence.</span></p> <p><span>In such an atmosphere, people remain in a dialogue of worship. When something breaks the flow, people mentally and spiritually drift out.</span></p> <p><span>That’s why worship design matters. Pastors and worship leaders help shape the narrative arc of a worshipping community’s conversation with God. Flow holds that story together.</span></p> <p>The task of worship planning is profoundly pastoral. Every song, prayer, announcement, and moment of silence can carry people either deeper into the divine dialogue, or pull them out of it.</p> <p>Each time ministers plan a worship service, we are tending the space where God desires to meet His people. We are designing the pathways along which hearts travel toward God.</p> <p>When those paths are clear and well-shaped, people will have an easier time following the flow into God’s presence.</p> <p> </p> <p><em><span style="background: white; color: #222222;">This article appears in the Spring 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{812EF270-CC20-44D3-88D1-6A172C813C5C}https://influencemagazine.com/Practice/Pull-out-the-China<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Pull-Out-the-China_1400.jpg" alt="" />Some people have the gift of hospitality, but God calls all of us to be hospitable.Fri, 15 May 2026 11:00:00 Z<p>When my mother-in-law passed away, we inherited china from her. The funny thing is, my husband had never seen any of the sets. As far as he could remember, they had never been used.</p> <p>Hospitality is like that for many Christians. It’s a beautiful ideal that rarely gets practiced. Often there is a conflict between what we <em>want</em> and what we’re <em>willing</em> to do to get it.</p> <p>All of us want to be part of a welcoming, loving community that extends beyond our church’s four walls. But often, we aren’t willing to be the ones who create that community by opening the doors of our homes to others.</p> <p>My husband and I felt this way coming out of COVID-19. Even though his family had a long history in our church, we didn’t feel like we truly belonged.</p> <p>Rather than blame others, however, we took initiative. We started a Sunday School class, invited other families to lunch after the worship service, and welcomed small groups into our home. Pretty soon, we were building the welcoming, loving community we wanted, and we still are.</p> <p>Along the way, we learned two lessons about hospitality.</p> <p> </p> <h4><strong>Biblical Responsibility</strong></h4> <p>First, hospitality is a biblical responsibility.</p> <p>“Share with the Lord’s people who are in need. Practice hospitality,” writes Paul in Romans 12:13. Those are commandments, not suggestions.</p> <p>We don’t always obey commandments with a smile, but we should. “Offer hospitality to one another without grumbling,” Peter writes (1 Peter 4:9).</p> <p>Last year, a new family in our Sunday School class invited us to their home for a meal. Our kids played with theirs, the meal was simple and delicious, and the conversation was great. We left with smiles on our faces.</p> <p>Now, when we see that family, our kids light up because they were shown love. </p> <p>Do you remember when Paul and his companions were shipwrecked on Malta? “[Publius] welcomed us to his home and showed us generous hospitality for three days,” Luke writes (Acts 28:7). No doubt Publius’ hospitality made an impression.</p> <p>Receiving hospitality like that should inspire us to be hospitable ourselves. </p> <p>Hospitality also creates space for new relationships. As Hebrews 13:2 puts it, “Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it.”</p> <p>I have yet to meet an angel, but hospitality has performed the miracle of turning strangers into friends. </p> <p>Since my husband is a minister, I also want to point out that hospitality is a requirement for church leaders.</p> <p>“The overseer is to be above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach” (1 Timothy 3:2)</p> <p>Similarly, Titus 1:8 says an overseer “must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined.”</p> <p>In both passages, character comes before competence. Ministers should be good teachers and administrators, of course. However, they should be good people first, and that includes having hospitable attitudes and actions.</p> <p>That should also be true of every Christian.</p> <p> </p> <h4><strong>Genuine Welcome</strong></h4> <p>Second, genuine hospitality isn’t about impressing people, but making them feel welcome, comfortable and seen.</p> <p>One of the biggest reasons we don’t practice hospitality is because we fear being judged. <em>Is my house nice enough? Is the food good enough? Am I likable enough?</em> Those are the questions we worry about.</p> <h6>I have yet to meet <br /> an angel, but hospitality has performed the miracle of turning strangers into friends. </h6> <p>Here’s the truth: No one cares whether your floorboards are dusty or you have the newest paint color on the wall. A Costco lasagna and salad work just fine for a meal. </p> <p>What people remember is how you made them feel, so focus on being present. A genuine smile and calm environment make others feel welcome in your space.</p> <p>So, how do we keep the focus on making people feel welcome?</p> <p>Start with the <em>season of life</em> you’re in. </p> <p>My husband and I became foster parents in 2013. (We already had a 5-year-old biological son.) The girls, whom we eventually adopted, were 19 months and 2 months old. I was a stay-at-home mom, and having a preschooler and two girls in diapers was a lot to handle. I couldn’t take on one more thing.</p> <p>There are moments in life when hospitality is just one more thing. Honor your limitations. Guests won’t feel welcome if you feel overwhelmed.</p> <p>Next, pay attention to <em>preparation</em>.</p> <p>If getting the house ready for an event makes your family crazy, your emotions will be in the wrong place when the event starts. And you — and your family — will hesitate to host others again.</p> <p>So, allow ample time to get things ready, and set your priorities. Reorganizing the laundry room the day before your guests arrive is not one of them.</p> <p>Waiting until your home is perfect means you’re kicking the can down the road. Invite people over anyway.</p> <p>The good thing is, practice makes progress. The more you host, the easier hospitality becomes. And the more fun you and your guests have.</p> <p><em>Location</em> is another thing to think about. </p> <p>Does hospitality always have to take place in your home? We’ve planned meetups at our local pool. You could have a picnic at a park. Sometimes after church, we invite others to join us at Wendy’s and eat $6 Biggie Bags or 4 for $4 Meals for lunch.</p> <p>Hospitality is more about spending time than money.</p> <p><em>Setting the table</em> is an important consideration. When my 13-year-old daughter held a Galentine’s Day party for her friends, we went all out, using formal plates and flatware, as well as cooking food from scratch.</p> <p>Looking around, I thought everything was beautiful. The girls did too, but they would have been just as happy with paper plates and pizza. </p> <p>Be OK with paper plates and pizza.</p> <p>As much as I love the china we inherited from my mother-in-law, mixing and matching the patterns for special events, hospitality is not about plates. Or food.</p> <p>What people want to feel is your heart for them, which reflects the love of Christ.</p> <p>Finally, practice <em>flexibility</em>. When hosting at home, things do not always go according to plan. Sometimes, people show up early, the food runs late, and the rolls don’t rise. </p> <p>When that happens, don’t stress out. Guests will remember how they felt, not whether things followed a plan. </p> <p>And as my friend Wayne Tesch likes to say, “Blessed are the flexible, for they shall not be broken.”</p> <p> </p> <h4><strong>The Call</strong></h4> <p>Some people have the gift of hospitality, but God calls all of us to be hospitable.</p> <p>What does that look like for you? Have you noticed a new family or couple in your church? Invite them over.</p> <p>Do we welcome everyone, or just those who look, believe, pray, and vote like us? </p> <p>The Greek word for hospitality is <em>philoxenia</em>, “love of strangers,” that is, people unlike us. Hospitality may take us out of our comfort zone. But like a muscle, the more you exercise hospitality, the greater your capacity grows.</p> <p>There’s a close connection between hospitality and worship. If we genuinely worship God, we will act like Him. If He graciously adopted us into His family (Ephesians 1:5), the least we can do is welcome others into our homes — or a pool, park, or fast-food restaurant.</p> <p>Our kids watch what we do, not just what we say. Let’s pull out the china — or Chinet — and leave a legacy of welcome.</p> <p> </p> <p><em><span style="background: white; color: #222222;">This article appears in the Spring 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{CD359D03-2710-4E57-9726-A04409648F87}https://influencemagazine.com/Podcast/Would-Anyone-Notice-if-Your-Church-Disappeared<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 425, George P. Wood talks to Kevin Foster about his book, ‘Run to the Brokenness’.Thu, 14 May 2026 11:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host.</p> <p>“Regardless of your Sunday attendance numbers, your church can become one of the most influential organizations in your city,” writes Kevin Foster. “As culture drifts further from the local church, one of the most powerful ways to become relevant again is to engage with the brokenness in the community around you.”</p> <p>In this episode of the <em>Influence Podcast</em>, I talk to Foster about his book, <em>Run to the Brokenness</em>. We discuss the relationship between evangelism and compassion, better metrics for measuring ministry effectiveness, how to operationalize compassion in your congregation, and much more.</p> <p>Kevin Foster is the founding pastor of LifeBridge Community Church in Fresno, Calif., and author of <em>Run to the Brokenness: How Your Church Can Be the Center of Your Community</em>, published by Avail. </p> <p> </p> <p><iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/41251285/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe></p> <p> </p> <h4>Sponsor Ad</h4> <p>This episode of the Influence podcast is brought to you by Gospel Publishing House, distributors of <em>Trusted with Treasure</em> by Assemblies of God General Secretary Brad Kesler.</p> <p>Just as nautical charts and lighthouses guide captains safely past hazards, this handbook on ministerial ethics will help equip you to build healthy relationships, avoid unwise behaviors, and serve with integrity and the highest ethical standards.</p> <p> <span>For more information about <em>Trusted with Treasure </em>visit GospelPublishingHouse.com.</span> </p> <p> </p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:"Times New Roman";}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> <p> </p> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>01:53 — What does “Run to the brokenness mean,” and what was the impetus for this concept in your life and ministry?</li> <li>09:06 — Why do we need to do redefine success in the local church? And what are better metrics for measuring success?</li> <li>11:48 — Different communities have different needs, so how does a church identify points of brokenness in its community?</li> <li>16:19 — How do you address the brokenness within a church? And how do you operationalize your ministry to those points of brokenness?</li> <li>22:20 — How do you respond to these three objections: (1) My church isn’t big enough to do this. (2) As a pastor, I don’t have enough capacity. (3) We don’t have enough money.</li> <li>24:31 — How do we create the culture that wants to address the points of pain and need in a community?</li> <li>30:20 How do you keep evangelism and compassion together?</li> <li>33:28 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li>34:43 — Conclusion</li> </ul> <br class="t-last-br" />{6F25A917-8DC7-4F0A-9C05-CA95700C52C4}https://influencemagazine.com/Practice/Preach-Like-a-Girl<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Preach-Like-a-Girl_1400.jpg" alt="" />The hurdle for women in ministry isn’t a matter of legitimacy, but perception.Wed, 13 May 2026 11:00:00 Z<p>I grew up a pastor’s daughter and sensed God calling me into ministry at age 11.</p> <p>When I was a young teenager, my father invited me to preach during a Wednesday night service.</p> <p>I remember the weight of that initial sermon development. I wanted my message to be powerful and life-changing. Yet I worried that no matter how much I prepared, some people would dismiss me as preaching “like a girl.”</p> <p>This highlights a gap between egalitarian theology and practice. The Assemblies of God affirms that women are not only allowed, but also <em>called</em> to preach the gospel. Nevertheless, many churchgoers still think of preaching as a male activity.</p> <p>The hurdle for women in ministry isn’t a matter of legitimacy, but perception.</p> <p>Preaching like a girl doesn’t have to be a bad thing. Where biases persist, women can recognize the hurdles and overcome them with excellence. And men can partner with female ministry colleagues to counter stereotypes and create space.</p> <p><span> </span></p> <h4><strong>Bible Focus</strong></h4> <p>Paul’s charge to Timothy remains the gold standard for men and women alike: “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15).</p> <p>While every preacher should take seriously this responsibility, female communicators often carry the weight of representation. Because women are still a minority on many platforms, congregants frequently judge them as representatives of their gender rather than individuals.</p> <p>When a male preacher struggles, it’s on him. If the speaker is female, some may use a poor performance to argue against women in ministry.</p> <p>Inside and outside the Church, social biases shape perceptions of a woman’s abilities. A 2025 <a href="https://www.informs.org/News-Room/INFORMS-Releases/News-Releases/New-Study-Uncovers-Hidden-Gender-Bias-in-Workplace-Leadership-Programs"><span>study</span></a> by the Institute for Operations Research and Management Sciences revealed men were significantly more likely than similarly performing women to be recognized for leadership potential.</p> <p>Because female preachers often begin with a perception deficit, how they open their sermons is crucial. If a woman starts with an apology, self-deprecating joke, or soft introduction, it may unintentionally reinforce the notion that she is a guest in a man’s role.</p> <p>A Bible-first approach reminds everyone preaching is about God’s authority, not the speaker’s. A good sermon includes both exegesis and illustrations. But since an audience might be socialized to see women as <em>speakers</em> rather than <em>preachers</em>, keeping Scripture at the forefront establishes sermon credibility.</p> <p>Effective gospel proclamation helps disarm biases. A female preacher isn’t there as a token, but because she has a message from the Lord. Walking to the pulpit with the gravity of that mantle sets an expectant tone from the beginning.</p> <p><strong> </strong></p> <h4><strong>Vocal Control</strong></h4> <p>Pentecostal preaching is known for its enthusiasm and intensity, which often translates to increased volume. This can present a challenge for women in the pulpit.</p> <p>Because the vocal cords of women naturally produce higher frequencies than those of men, raising the volume might create sounds some people find harsh and piercing. The solution is awareness and vocal control.</p> <h6 style="margin-bottom: 0in; line-height: normal;">When congregants see their lead pastor taking seriously a woman’s preaching ministry, they will <br /> do the same.</h6> <p>Some argue that monitoring one’s pitch is inauthentic. However, authenticity is not found in unmanaged habits, but in the freedom that comes from mastery. Preachers can train their voices for greater ministry effectiveness even as they develop their hearts and minds.</p> <p>Breathing from the diaphragm not only provides better vocal control during volume shifts, but it also reduces throat strain.</p> <p>This isn’t about women trying to sound like men, but simply learning to utilize their full vocal range. Even during moments of Pentecostal fervor, a woman’s voice can convey strength and authority.</p> <p>All preachers should try to avoid distractions that might cause people to tune out. Ensuring the pitch of your voice matches the tone of your message can be one aspect of that.</p> <p><strong> </strong></p> <h4><strong>Support</strong></h4> <p>Women who preach need the support of male colleagues.</p> <p>In many churches, men are the gatekeepers of the platform. When and how pastors introduce female preachers matters.</p> <p>An introduction that focuses on a woman’s “sweet spirit” or family may inadvertently cast her as a helper rather than a herald. Emphasizing a female preacher’s competence and calling, on the other hand, raises expectations and instills confidence.</p> <p>Too often, women receive generic introductions: “We’re so glad to have Sister Kathy here to share her heart.”</p> <p>A better introduction invites people to lean in and pay attention to the preacher and her message: “Pastor Kathy is a gifted exegete and powerful voice in our Movement. She has a word from the Lord for this house, and you need to hear it.”</p> <p>When congregants see their lead pastor taking seriously a woman’s preaching ministry, they will do the same.</p> <p>Physical presence is the best endorsement. Guest preachers often fill in when the lead pastor is away. Being there to hear a woman preach gives the lead pastor an opportunity to model active listening. Sitting on the front row, taking notes, and engaging with the points sets a positive example for the entire congregation.</p> <p>A common barrier women in ministry encounter is the special-interest pigeonhole. There is a tendency in some churches to limit women to speaking on Mother’s Day, or only asking them to preach on female Bible characters.</p> <p>While the stories of Esther and Ruth are important, pulpit ministry is a calling to the whole counsel of Scripture. Women can and should preach about David’s wars, Christ’s suffering, and Paul’s theology. Presenting a variety of texts with expertise demonstrates God’s truth is for everyone.</p> <p>Empowerment requires both intentional equipping and visible opportunity. Offer professional development and preaching opportunities to female staff members. Invest in them just as you do male team members.</p> <p>Open your platform to female preachers — not as an act of charity, but in obedience to God, who pours out His Spirit on both men and women.</p> <p>When I preached that first Wednesday night sermon during my early teens, I didn’t yet understand how to train my voice or manage the pressures of representation. Still, I wanted God’s Word to be front and center, not anyone’s opinion of me as a female speaker or the pastor’s daughter.</p> <p>Several years ago at a Network for Women Ministers gathering during an Assemblies of God General Council, someone handed me a sticker that says, “I Preach Like a Girl — Spirit Empowered.” I still proudly display that sticker.</p> <p>Over the years, I’ve come to view “preaching like a girl” as a badge of honor. It represents a cohort of gospel communicators who can navigate the complexities of bias, steward their voices and callings, and remain unshakably committed to correctly handling the Word of truth.</p> <p>To my sisters who are called to the homiletical task: Preach on! Study the text until it lives in your bones. Train your voice to carry the weight of the Spirit’s message.</p> <p>When the whole Church hears the whole Word from the whole Body, we all move closer to the fullness of Christ.</p> <p> </p> <p><em><span style="background: white; color: #222222;">This article appears in the Spring 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{0F3719AC-3FD0-47C1-9CB5-D169ED383D3F}https://influencemagazine.com/Practice/Social-Media-Detox<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Social_Media_Detox_1400.jpg" alt="" />Believers can establish healthier social media boundaries and reclaim time for connecting with God and others.Mon, 11 May 2026 11:00:00 Z<p>As part of a course at Vanguard University in Costa Mesa, California, we asked 22 graduate students to select something from which to abstain for 30 days.</p> <p>Nearly 90% of the class chose social media — and all of them subsequently confessed to relapsing multiple times during their digital fast.</p> <p>Both their desire and struggle are relatable. Together, this class discovered the perilous and powerful pull of social media.</p> <p> </p> <h4><strong>Context Collapse</strong></h4> <p>One student, Sophia, shared her experience of relapsing after finishing a long day of counseling clients.</p> <p>Feeling emotionally depleted and seeking temporary relief, Sophia scrolled through her social media feed. The diversion began with videos of<span class="apple-converted-space"> </span>adorable dogs, followed by a post about exotic fruits.</p> <p>Next, Sophia saw a series of posts about a controversial social issue, then aggressive confrontations between political opponents and angry neighbors<span class="apple-converted-space">.</span></p> <p>After an hour of scrolling, Sophia put down her phone, feeling more fatigued than before. Yet she returned to social media only an hour later.</p> <p>Sophia’s experience is typical. Social media engineering utilizes behavioral psychology strategies. Like a slot machine, algorithms offer rewards and intermittent reinforcement.</p> <p>Social media creates a phenomenon called context collapse. The feed flattens the human experience — tragedy, joy, silliness, and conflict — into a single stream. This forces the brain to move from adrenaline (sudden surges of energy) to oxytocin (good feelings) to cortisol (stress) without pause.</p> <p>This mix creates a reinforcement schedule, the same mechanism that draws people to casinos.</p> <p>At some point, social media users are no longer <em>choosing</em> to scroll, but compulsively looking for something positive to counter the last negative experience.</p> <p>In <em>Irresistible: The Rise of Addictive Technology and the Business of Keeping Us Hooked</em>, author Adam Alter says, “<span style="background: white; color: black;">There are a thousand people on the other side of the screen whose job it is to break down the self-regulation you have.”</span></p> <p> </p> <h4><strong>Social Paradox</strong></h4> <p>Of course, social media can be an effective tool for connecting and exchanging information.</p> <p>Platforms enable family members to see a baby’s first steps from across the country. <span style="background: white; color: black;">Churches use social media to disseminate information to congregants and livestream services.</span></p> <p><span style="background: white; color: black;">At the same time, social media can keep us from connecting </span>with<span style="background: white; color: black;"> others and engaging in spiritual disciplines. It threatens to crowd out self-reflection, connection with God, and Spirit-led discernment.</span></p> <p><span style="background: white; color: black;">In an ever-changing world, Scripture offers timeless truths for refocusing on what matters most. The biblical principles of stillness, selah, sabbath, and shalom offer a path for navigating today’s digital landscape without losing our way.</span></p> <p> </p> <h4><strong>Stillness</strong></h4> <p>Psalm 46:10 says, “Be still, and know that I am God.” The Hebrew word for stillness here, <em>rapha</em>, describes a state of release — a cessation of striving under one’s own power.</p> <p>This command is not merely about silence or a lack of physical movement, but a settling into God’s presence and truth.</p> <p>Theologian Thomas Merton put it this way: “To be silent is to stop the False Self from talking.”</p> <p><span style="background: white; color: black;">Fasting social media or reducing usage is an opportunity to refocus on God and reconnect with people in authentic ways. Trading screen time for quality time can lead to a greater sense of spiritual, physical, and emotional well-being.</span></p> <p><strong><span> </span></strong></p> <h4><span><strong>Selah</strong></span></h4> <p><span style="padding: 0in; border: 1pt windowtext;">The term “selah” occurs 74 times in the Old Testament, primarily in Psalms.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">While the meaning of this word is not completely clear, many scholars suggest it is an interlude for pausing to consider something more deeply.</span></p> <h6 style="margin: 0in;">Trading screen <br /> time for quality <br /> time can lead to <br /> a greater sense of <br /> spiritual, physical, <br /> and emotional <br /> well-being.</h6> <p><span style="padding: 0in; border: 1pt windowtext;">If this interpretation is correct, selah reminds us to remain present in the moment as we reflect on God’s goodness.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">Even during worship, we can slip into patterns of simply going through the motions. But when we pause to consider God’s wondrous work in our lives, we find renewed strength for the journey.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">Social media lulls us into mindlessness through conditioning and visual stimulation. We lose track of time while watching videos or doom scrolling, only to realize it was a hollow experience.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">The practice of selah is the opposite of this mindlessness. It is a call to engage the world meaningfully, as thinking, sensing, and relating agents made in God’s image (Genesis 1:27).</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">In selah, we stop to consider — and break the cycle.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;"> </span></p> <h4><span style="padding: 0in; border: 1pt windowtext;"><strong>Sabbath</strong></span></h4> <p><span style="padding: 0in; border: 1pt windowtext;">Sabbath literally means “rest.” God established the pattern at creation by resting from His work on the seventh day (Genesis 2:2–3).</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">To the ancient Israelites who had been toiling as slaves in Egypt, the institution of Sabbath was a welcome change (Exodus 20:8–11). It was a joyful reminder that God, not their former Egyptian masters, was in control. They were living in covenant with a merciful Lord.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">Every seventh day was set apart for God, providing time for reflecting on His goodness and benevolent care. Each was a reminder that the outcome of their lives depended on God, not their labor (Psalm 127:1–2).</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">The earliest Christian communities changed their day of rest and worship from Saturday to Sunday in recognition of Christ’s resurrection. Nevertheless, they endeavored to preserve this concept. We should, too.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">Within this one-in-seven cycle, we should rest and cease from striving. We have a good Master who calls us to himself and delivers us from every snare. This includes the new tyranny of social media that, left unchecked, can become a despot in our lives.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;"> </span></p> <h4><span style="padding: 0in; border: 1pt windowtext;"><strong>Shalom</strong></span></h4> <p><span style="padding: 0in; border: 1pt windowtext;">The Hebrew <em>shalom</em> and its Greek equivalent, <em>eiréné</em>, are typically translated as “peace” in Scripture. More than an inner state of calm, this peace reflects harmony with God, fellow humans, and even nature itself.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">Shalom takes us back to Eden, before sin, suffering, and striving entered the picture.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">This is the kind of peace Jesus invites us to embrace in John 14:27: “</span><span style="background: white; color: black;">Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.”</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">The apostle Paul builds on this, instructing believers not to be anxious about anything, but to present their needs to God prayerfully and with thanksgiving (Philippians 4:6).</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">Filling our minds with things that lead to a state of dysfunction, panic, and frenzy robs us of God’s peace. This describes much of the content social media algorithms churn out.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">In place of fear, anxiety, restlessness, and endless noise, Jesus offers peace in His presence.</span></p> <p><strong><span> </span></strong></p> <h4><span><strong>Positive Change</strong></span></h4> <p><span style="padding: 0in; border: 1pt windowtext;">You don’t have to log off social media entirely to reduce its influence. Start with a few simple steps to establish healthier boundaries and reclaim time for connecting with God and others.</span></p> <p>Replace your afternoon or evening scrolling with a low-stimulation activity, such as reading a physical book, journaling, or engaging in a selah moment of prayer and reflection.</p> <p>This allows you to relax mentally, moving from a cortisol-driven state to one of stillness.</p> <p>Use screen time settings to restrict apps or set time limits on your smartphone.</p> <p>For one full day, limit your phone usage to calls and texts only.</p> <p>Even short breaks from social media can improve attention span and overall well-being, moving you toward the natural world and face-to-face socialization.</p> <p>Perform a social media audit. Unfollow or mute accounts that drive you toward fear, outrage, or confusion. Replace them with sources that encourage prayer, petition, gratitude, and peace.</p> <p>The apostle Paul said, “The mind governed by the Spirit is life and peace” (Romans 8:6).</p> <p>May the Spirit, rather than algorithms, govern our minds. And may we truly experience the fullness of life and peace God desires for us.</p> <p> </p> <p><em><span style="background: white; color: black;">This article appears in the Spring 2026 issue of </span></em><span style="background: white; color: black;">Influence <em>magazine.</em></span></p>{2446AF04-EBA1-44F8-92A0-6F17FE94A38F}https://influencemagazine.com/Podcast/A-Biblical-Case-for-Women-Leading-Churches<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 424, George P. Wood talks to Waldemar Kowalski about his new book, ‘What Paul Really Taught About Women in Ministry’.Thu, 07 May 2026 11:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host.</p> <p>Recently, a prominent Southern Baptist leader called on his denomination to end the confusion caused when Baptist churches allow women to be called pastors. “The vast majority of Southern Baptists … are absolutely clear and have been all along that the office of pastors is restricted to men as qualified by Scripture,” he said.</p> <p>By contrast, the Assemblies of God position paper, “Women in Ministerial Leadership,” says, “Scripture clearly advocates for women as ministers and leaders.” Consequently, the Assemblies of God credentials those whom God has called and empowered, whether they are women or men.</p> <p>Both groups appeal to Scripture and argue about two passages in particular: 1 Corinthians 14:34–35 and 1 Timothy 2:8–15. In this episode, I talk to Waldemar Kowalski about what these passages actually mean.</p> <p>Waldemar Kowalski, Ph.D., is a global worker with the Assemblies of God, the teaching pastor at IES Bandung (AG) in Indonesia, and author of <em>What Paul Really Taught About Women in Ministry: Matching Paul’s Practice and Instruction</em>, published by Logion Press. </p> <p> </p> <p><iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/41163290/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe></p> <p> </p> <h4>Sponsor Ad</h4> <p>This episode of the Influence podcast is brought to you by Gospel Publishing House, distributors of <em>The Assemblies of God: Our Story</em> by Daniel D. Isgrigg.</p> <p>Explore the inspiring history of the Assemblies of God from a handful of ministers to a worldwide fellowship of more than 85 million believers. Discover the legacy, mission, and Spirit-filled story that continues to impact the world today.</p> <p> <span>For more information about <em>The Assemblies of God: Our Story</em> visit GospelPublishingHouse.com.</span></p> <p><span> </span></p> <p><span> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:"Times New Roman";}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> </span></p> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>02:17 — What does the biblical evidence say women did in Paul’s churches? Why is what Paul did as important as what we believe Paul said?</li> <li>06:07 — What are the basic hermeneutical rules that ought to guide us as we interpret Scripture? And what does 1 Corinthian 14:34–35 actually prohibit?</li> <li>14:22 — Some New Testament scholars argue that 1 Corinthians 14:34–35 is not authentic. You disagree. Why do you think the verses are original?</li> <li>16:42 — The biggest impediment to women serving as pastors or any other leadership role in the Church is the traditional interpretation of 1 Timothy 2:8–15. What is the traditional interpretation of those verses, Why do you think it fails? And what is the best interpretation of 1 Timothy 2:8–15?</li> <li>27:02 — Another set of passages that seems to imply a prohibition of women leading churches is 1 Timothy 3:1–12 and Titus 1:5–9, which talk about elders and deacons being the “husband of one wife,” which seems to imply that they’re male. What’s the best understanding of those passages?</li> <li>30:45 — You and your wife serve together on the mission field. She is the senior pastor, and you’re a Bible professor. Based on your experience, what do churches lose when they block half the church from living out the callings God has called and empowered them to perform?</li> <li>31:54 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li><span> 35:14 — Conclusion</span></li> </ul>{32C129BB-76F2-4107-8DDD-CB2FC1ED994E}https://influencemagazine.com/Practice/Its-Time-to-Move-Mountains<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Time-to-Move-Mountains_1400.jpg" alt="" />We need a fresh sense of commitment to reach those without access to the gospel.Wed, 06 May 2026 11:00:00 Z<p>A few months ago I visited Tokyo, one of the most populous cities in the world. While walking the streets, I considered the fact that most of the millions of people living in that metropolis had no concept of Jesus.</p> <p>It grieved me to think those I passed were navigating moments of fear, anger, and sorrow without the peace that comes from knowing Christ. It was staggering to stand in the middle of this lostness, to sense the density of people but scarcity of hope.</p> <p>This situation is not unique to Japan.</p> <p>Around the world, billions of people cling to false hope, or have no hope at all, because they have never heard the gospel.</p> <p>Across the Amazon Basin, which covers some of the most remote parts of Latin America, generations live and die with no knowledge of our loving God.</p> <p>In Africa, entire communities rely on inherited spiritual traditions and remain isolated from any Christian witness.</p> <p>Throughout Southern Asia, millions gather in temples to worship but never encounter the one true God.</p> <p>And in parts of Europe that were once Christian, increasing secularism is leaving young people largely cut off from the gospel.</p> <p>Some of these places are geographically difficult to access. Many are spiritually hard to reach. But all of them represent an urgent need for Jesus, and we have an obligation to respond.</p> <p>God sees these people, loves them, and desires a relationship with them. That’s why God is calling us to do something.</p> <p>The gospel changes lives, but many people never encounter it.</p> <p>For 400 years, Japan’s population has remained less than 1% Christian. However, the nation is now experiencing church growth like never before. As our missionaries faithfully share the gospel in Japan, people are walking into churches and feeling a sense of peace and hope. They are turning to Jesus as they hear His good news for the first time, and revival is spreading.</p> <p>Our world’s story does not end with its lostness. We stand at a pivotal moment in God’s redemptive plan.</p> <p>The task is indeed great, and there are physical and spiritual barriers we must overcome. Yet nothing is too difficult for God (Luke 18:27). God enables us not only to climb mountains, but to move them.</p> <p>After telling His disciples to have faith in God, Jesus said, “Truly I tell you, if anyone says to this mountain, ‘Go, throw yourself into the sea,’ and does not doubt in their heart but believes that what they say will happen, it will be done for them” (Mark 11:23).</p> <p>The barriers separating large swaths of the global population from the gospel may seem like impenetrable walls of stone. But I believe the Spirit is calling us to have faith in God and start moving mountains.</p> <p><strong> </strong></p> <h4><strong>The Unengaged</strong></h4> <p>Today, 49% of our world — more than 4 billion people — is considered unreached by the gospel. Within these populations, there are two or fewer Christians for every 100 people.</p> <p>Unreached people groups lack an adequate gospel witness. Without external intervention, many will live and die without ever meeting a believer or encountering the hope of Christ.</p> <p>Amid this spiritual lostness, another demographic is even further removed: unengaged unreached people groups.</p> <p>The unengaged have no missionaries or churches among them. They represent the most urgent need for gospel access in our world.</p> <p>There are currently 2,074 unengaged people groups, comprising 203 million people with no gospel witness.</p> <p>The unengaged have not rejected the gospel; they simply have never heard it. No one has given them an opportunity to respond to Jesus.</p> <p>Though the Assemblies of God has always cared deeply about evangelizing the lost, the unengaged remain isolated. Two years ago, God gave me an unmistakable burden to change this situation.</p> <p><strong> </strong></p> <h4><strong>Called to More</strong></h4> <p>I was elected to serve as executive director of AG World Missions during the 2023 General Council of the Assemblies of God in Columbus, Ohio. Just weeks later, the Lord began stirring my heart in a way I could not ignore.</p> <h6 style="margin-bottom: 0in; line-height: normal;">Our world’s story does not end with <br /> its lostness. We <br /> stand at a pivotal <br /> moment in God’s <br /> redemptive plan.</h6> <p>For months, I awakened in the predawn hours — often around 2:30 a.m. Pacing the floors of my home in the dark, I communed with the Lord.</p> <p>In those quiet moments, the same question kept arising in my mind: <em>Did you come into this role just to manage numbers?</em></p> <p>While spending sleepless nights in prayer, I felt a specific pull toward the unreached and unengaged — people God desires to save.</p> <p>I continually prayed, “Lord, what do you want me to do?”</p> <p>In 2024, hundreds of Assemblies of God superintendents and missions directors gathered for the World Assemblies of God Congress in Nairobi, Kenya. During that event, God answered my prayer with a calling that shapes the direction AG World Missions is now moving.</p> <p>I sought input from other leaders in attendance, asking how we can reach the unreached.</p> <p>Then Assemblies of God General Superintendent Doug Clay shared a prophetic word from the Lord:</p> <p style="margin-left: 40px;">I have and am calling My people to the unreached people groups of the world, to places where My Name is not yet known, but My Spirit is already there. The time is now to step into this space, and I’m stirring a passion for the lost and the forgotten and the tribes and the tongues that are hidden from the world, but not hidden from Me. Rise up, Assemblies of God, for I’ll go before you. … As you go, My Spirit will rest upon you with power, wisdom, and audacious courage. You will speak words of life to those who dwell in darkness, and they will see My light.</p> <p>We realized God was already preparing a path into unreached places. The question was, would we follow?</p> <p>The answer we received from each person who heard this calling was a resounding “yes.”</p> <p><strong> </strong></p> <h4><strong>Gospel Access</strong></h4> <p>In response to God’s call, AG World Missions is launching its largest initiative in 72 years.</p> <p>We are aligning our resources into one vision: Gospel Access.</p> <p>By 2033, we want to have 4,000 full-time Assemblies of God world missionaries serving across the globe —an increase of more than 1,400 U.S. personnel.</p> <p>While we will intentionally send workers to unengaged people groups, this vision is not limited to those serving in unengaged contexts. All AG World Missions workers — no matter their places of ministry — will be part of this focused effort.</p> <p>Everything we do will connect to our God-given mission of sharing the gospel with all the world.</p> <p><strong> </strong></p> <h4><strong>Why Us?</strong></h4> <p>This evangelistic emphasis is not new. From its founding in April 1914, the Assemblies of God has been committed to advancing the greatest evangelism the world has ever seen.</p> <p>That vision has shaped the Fellowship for 112 years, despite the challenges of wars and other world events.</p> <p>Just months after the AG’s formation, World War I began. Nevertheless, the AG sent missionaries across the globe.</p> <p>Throughout the Great Depression, the Assemblies of God sent missionaries.</p> <p>World War II did not keep the Fellowship from sending missionaries. Neither did the conflicts or perils that shaped the latter half of the 20th century.</p> <p>More recently, many organizations struggled to keep their doors open during the COVID-19 pandemic. Yet the AG continued sending missionaries.</p> <p>Amid periods of economic and political instability in the U.S. and abroad, AG World Missions never stopped advancing the gospel by sending workers.</p> <p>We see God’s faithfulness embedded in our Movement’s DNA and written in our story. It’s impossible to miss when studying Assemblies of God history. When circumstances might have prevented us from moving forward, we never lacked the necessary provisions, opportunities, or willingness to send and go.</p> <p>In just over a century, the AG has established a missionary presence across two-thirds of the world. That rapid expansion represents nothing short of a miraculous movement of the Holy Spirit. God called us to great evangelism at our founding, and that call has not lessened to this day.</p> <p>The United States undoubtedly faces deep spiritual need. Many Americans do not know Christ. Gospel access, however, is not the barrier. Most people in the U.S. have access to the Bible in their languages, churches in their communities, and believers who can share God’s message. That is not the experience of the unengaged.</p> <p>With all the resources and comforts we have, will we be the first generation of Assemblies of God leaders to send fewer missionaries and care less about the lost?</p> <p>God has positioned this Fellowship to reach the nations — not because we’re smarter, more gifted, or wealthier than other organizations, but because we have committed to prioritizing world evangelization and disciple making.</p> <p>We must continue building on the legacy of those who came before while trusting God, who has never failed us. It is only right that we keep moving outward, obeying the Great Commission and sending workers to those who have never heard. This is not the moment to slow down.</p> <p>Not only does our history suggest we can close the gospel access gap, but our present moment reveals this is the best time.</p> <p><strong> </strong></p> <h4><strong>Why Now?</strong></h4> <p>Over its 112-year history, the Assemblies of God planted seeds, and people came to faith. Groups of believers joined together and formed national churches. And today, those national churches — comprising 451,000 congregations around the world — are sending missionaries of their own.</p> <h6 style="margin-bottom: 0in; line-height: normal;">In just over a century, the AG <br /> has established <br /> a missionary presence across two-thirds of <br /> the world. That rapid expansion represents nothing short of a miraculous movement of the Holy Spirit.</h6> <p>The national church in Indonesia is preparing missionaries to reach countries that speak related languages and share similar cultural traits.</p> <p>Kenya Assemblies of God leaders are sending missionaries into African communities where people have never heard the gospel but respond when it’s coming from someone with understanding of their contexts.</p> <p>National churches in the Philippines, Colombia, and several other countries have made commitments to increase missionary numbers.</p> <p>Missionaries from across the globe are reaching places that have been without a gospel witness in the past.</p> <p>If the U.S. Assemblies of God can raise up 1,400 additional workers to join this global evangelism effort over the next seven years, imagine how many new frontiers we will reach. Consider the lives transformed and souls saved.</p> <p>Even in places where there are not yet missionaries, Jesus is sowing gospel seeds and preparing the field for harvest workers. Many Muslims in closed countries have reported dreaming of a Man clothed in light who offers them peace — One they eventually come to recognize as Jesus when they meet a Christian who can offer an explanation.</p> <p>Around the world, there is an increased hunger for the gospel. We must not hesitate or delay our role in God’s plan.</p> <p>The Assemblies of God is determined to make the most of this moment in history. Now is the time to act.</p> <p><strong> </strong></p> <h4><strong>Is the Task Too Great?</strong></h4> <p>As I shared this vision with my executive team, the global leadership team, and finally missionaries and pastors, I couldn’t help but wonder, <em>Can we do this?</em></p> <p>Yet God was moving in those meetings, and we repeatedly heard the same response. It seemed something profound was happening. Many said God had impressed the same vision on their hearts. Others sent letters and emails sharing their concern for those with no gospel access.</p> <p>Many said enthusiastically, “Let’s do something about this.”</p> <p>God had been preparing and equipping our Movement to respond to His calling. He would not call us to complete an impossible task.</p> <p>Gospel access is not just a theme, campaign, or emotional phrase. This is a global alignment and commitment of our time and resources into fulfilling the Great Commission.</p> <p>Strategy, cooperation, and time investments have helped bring us to this pivotal moment. But moving mountains will require faith in action, starting at the local church level.</p> <p><strong> </strong></p> <h4><strong>Why the Local Church?</strong></h4> <p>God has not only called us to serve around the world, but He has also given us a model of how we should accomplish global evangelism.</p> <p>Missiologists often talk about the <em>missio Dei</em>, a Latin phrase meaning “mission of God” or “sentness of God.” From Genesis to Revelation, the redemptive story of Scripture reveals God’s heart for the nations.</p> <p>Through the ages, God has called people to participate in His mission.</p> <p>Acts 13 records the Early Church sending its first missionary team. The Holy Spirit spoke to the congregation at Antioch, saying, <span class="text" style="color: black;">“Set apart for me Barnabas and Saul for the work</span><span class="apple-converted-space" style="color: black;"> </span><span class="text" style="color: black;">to which I have called them” (verse 2).</span></p> <p>The local church recognized the call and took part in it by fasting, praying, and ultimately sending.</p> <p>From city to city, Barnabas and Saul shared the gospel. People came to Jesus, made disciples, and formed churches. This missionary team planted gospel seeds that continued to grow and spread for centuries.</p> <p>Throughout the Book of Acts, the Lord poured out His Spirit, and communities of believers became participants in God’s mission. Everything started with the local church.</p> <p>God did not ask everyone in the Antioch church to sell their possessions, quit their jobs, uproot their families, and travel around the world to evangelize. He called two missionaries, and the congregation equipped them to answer that call.</p> <p>The local church still plays a central role in missions.</p> <p>Sending is essential to God’s activity in the world. As the Father sent His Son, so the Father and Son sent the Holy Spirit. The Spirit empowers us as witnesses, from Jerusalem to the ends of the earth.</p> <p>God calls each of us to participate in the Great Commission, either through sending or going.</p> <p>Because today’s congregations are faithful to give, pray, and send, someone comes to faith in Jesus for the first time every 15 seconds. And a new church plant emerges somewhere in the world every 62 minutes.</p> <p>These things don’t happen by accident. The gospel advances as local churches align with biblical teaching regarding God’s redemptive work.</p> <p>Our Movement’s growth around the world is the result of pastors, congregants, and missionaries working together as participants in the <em>missio Dei.</em></p> <p>What we do is not based on a program that someone decided would work, but the New Testament model.</p> <p>We are continuing what the Early Church started as we send missionaries and plant churches, which in turn becoming sending congregations.</p> <p>The local church makes missions possible. Sending communities are the seedbeds of the Great Commission, and missions workers are their spiritual sons and daughters.</p> <p>Missionaries are able stay on those fields and show the compassion of Jesus only because of churches that support them. These congregations are not observers on the sidelines, but participants in what God is doing.</p> <p>How, then, can your church answer God’s call and help close the gospel access gap?</p> <p><strong> </strong></p> <h4><strong>What Can You Do?</strong></h4> <p><em>Prioritize. </em>God is not silent. He is actively, redemptively moving in every community around the world. The Church’s priority must be carrying out the mission of God — His sending nature and His desire for all peoples everywhere to hear the gospel.</p> <p>Following the Antioch model, make missions a priority in your congregation. Create a culture where people will hear and answer God’s calling to the mission field, knowing they will receive support.</p> <p>Provide congregants with face-to-face exposure to missions whenever possible. Bring missionaries into your church to talk about what God is doing. Encourage small group discussions focused on missions. Share stories and videos from the field. Lead organized prayers for specific missionaries, regions, and needs. Send people on short-term trips with AG World Missions so they can see and experience the work firsthand.</p> <p>Never allow a shortage of opportunities to keep people from participating in God’s mission.</p> <p><em>Empower.</em> I<em> </em>didn’t come into missions on my own. I grew up attending a small church in an East Texas farming community. When I sensed God calling me to missionary work, the whole congregation took seriously the responsibility to discern, nurture, and celebrate that call. My church empowered and sent me.</p> <h6 style="margin-bottom: 0in; line-height: normal;">We don’t need a <br /> new campaign or initiative as much <br /> as a fresh sense <br /> of commitment <br /> to reach those <br /> without access <br /> to the gospel.</h6> <p>Cultivate a heart for missions in your church. Encourage spiritual mothers, fathers, grandmothers, and grandfathers to support those who are called to go.</p> <p><em>Send. </em>Our greatest commodity is not money or projects, but the people we send around the world to share Christ’s message.</p> <p>We don’t need a new campaign or initiative as much as a fresh sense of commitment to reach those without access to the gospel. By faith, we <em>can</em> move those mountains.</p> <p>The goal of training and sending 1,400 missionaries is not arbitrary. Along with our national church partners, we believe this is the minimum number of workers we need to build momentum, expand the gospel’s reach, and continue this mission to the ends of the earth.</p> <p>Pastors and church leaders, how many sons and daughters can you raise up and send out?</p> <p>If every church in the World Assemblies of God Fellowship fully aligned behind this effort, it would go a long way toward ending the world’s lack of gospel access.</p> <p><em>Be willing. </em>I became aware of God’s calling on my life at an early age. That is the case for many missionaries. Others don’t hear the call to missions until they are in their 30s, 40s, or beyond.</p> <p>If God called you to missions, would you say “yes” and begin that journey? Even as you participate in sending, keep your heart open to a potential calling to go.</p> <p><strong> </strong></p> <h4><strong>Moving Mountains</strong></h4> <p>Loren Triplett, who served as AG World Missions executive director from 1989–97, once said, “We dare not measure our success against anything but the unfinished task.” </p> <p>We have made great progress in the Assemblies of God, building a Movement that has reached and transformed countless souls. But we are not done.</p> <p>Consider the same question I pondered two years ago: Are you satisfied with just managing numbers, or do you want more?</p> <p>Do you want to carry on the evangelistic legacy of the Assemblies of God by sending sons and daughters to reach our world with the gospel?</p> <p>We’re not in this just to manage. Our calling is to increase access to Jesus. Let’s not be the generation that decides we will plateau. It’s time to look at the world, knowing God has positioned our Fellowship with a unique responsibility, and say, “Lord, we’re ready to move mountains and reach the unreached for your glory.”</p> <p>It won’t be easy. The mission always comes at a cost, and our people know that. But if you look at the story of God’s faithfulness, you’ll see that He has never left our side.</p> <p>If our churches commit to sending and we commit to supporting, I believe those mountains separating the unreached and unengaged from gospel access will begin to move.</p> <p>We pray for the greatest generational response to the call of God we have seen in AG history.</p> <p> </p> <h4>Sidebar 1: Unreached and Unengaged People Groups</h4> <p>When talking about the world’s unreached people groups, it’s important to understand some key terms and figures.</p> <p><em>Unreached peoples</em> are groups in which there are two or fewer Christians for every 100 individuals. Without cross-cultural assistance, there is insufficient capacity to establish indigenous churches.</p> <p>This category comprises more than 4 billion individuals within 6,544 people groups.</p> <p>When no more than 1 in 100 people are believers, a group is <em>under-engaged</em>. Increasing fruitful engagement requires additional church planting teams.</p> <p>Some 3.4 billion individuals within 6,062 people groups are under-engaged.</p> <p>Among <em>frontier peoples</em>, no more than 1 in 1,000 individuals are believers. These groups are often geographically isolated with no confirmed, sustained gospel movement.</p> <p>This term describes 1.9 billion individuals within 4,056 people groups.</p> <p>The <em>unengaged</em> — a category comprising 203 million people — have no missionaries and virtually no known believers among them.</p> <p>There are 2,074 unengaged people groups in the world, including 411 in Africa; 368 in Asia Pacific; 1,099 in Eurasia; 25 in Europe; and 171 in Latin America Caribbean. The top religions practiced among unengaged groups are Hinduism, Islam, Animism, and Buddhism.</p> <p>These numbers are dynamic. They will change as missionaries make inroads into unreached areas and further ethnographic research provides a more accurate understanding of the populations.</p> <p> </p> <h4>Sidebar 2: Gospel Access Toolkit</h4> <p><span style="background: white; color: black;">If you’re ready to lead your church toward greater participation in God’s redemptive plan for the world, the Gospel Access Toolkit offers the practical guidance you need.</span></p> <p><span style="background: white; color: black;">This toolkit is a collection of resources designed to help pastors, ministry leaders, and anyone with a heart for missions clearly communicate the vision of advancing the gospel among people and places without access. It contains videos, print resources, presentation aids, and more.</span></p> <p><span style="background: white; color: black;">Use these tools to inform, inspire, and equip others to take meaningful next steps — from prayer to participation in global missions.</span></p> <p>Access these resources at <a href="http://agwm.org/en/gospel-access-toolkit/"><span>agwm.org/en/gospel-access-toolkit.</span></a></p> <p> </p> <p><em><span style="background: white; color: #222222;">This article appears in the Spring 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p> <br class="t-last-br" />{1CE0CFFA-4535-4DAB-9A9E-6EBE80C6E9C7}https://influencemagazine.com/Practice/Family-Matters<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Family-Matters_1400.jpg" alt="" />Ignite Parenting provides resources for family discipleship.Tue, 05 May 2026 11:00:00 Z<p>Over his 32 years as senior pastor of Iglesia Cristiana Misericordia (ICM) in Laredo, Texas, Gilberto Velez has witnessed cultural shifts and changing family dynamics.</p> <p>When Velez planted the Assemblies of God church with his wife, Zulma, parents in the predominantly Mexican congregation adhered to strict parenting styles rooted in tradition.</p> <p>Today, with more than 2,500 people attending English and Spanish weekend services, ICM remains a religiously conservative congregation. Yet parents are looking for new ways of leading their children.</p> <p>“It’s a challenge with the internet, social media, and artificial intelligence,” Velez says. “We need to teach parents how to understand the reality of the current culture.”</p> <p>One resource Velez and his staff utilize is Ignite Parenting (<a href="http://igniteparenting.com/"><span>igniteparenting.com</span></a>), an initiative of AG Christian Education and Discipleship.</p> <p>Ignite Parenting combines child development research with biblical truths and theologically sound parenting guidance.</p> <p>Through books, conversation cards, podcasts, blogs, video training courses, and conferences, Ignite Parenting helps equip parents and local churches for transmitting faith to the next generation.</p> <p>“Ignite Parenting is what we need right now,” Velez says. “We need to compete with the secularization that is dominating our environment. Ignite Parenting gives practical tools that people can put into practice immediately.”</p> <p>ICM hosted an Ignite Parenting conference in February that drew 500 attendees, including 200 ministers. Velez, a Puerto Rican native and executive presbyter with the Texas Gulf Hispanic District, led a workshop to help pastors better relate to families in their congregations.</p> <p>“My experience in counseling is that lots of children of pastors want nothing to do with ministry because they believe their parents focused too much on ministry and not enough on them,” Velez says.</p> <p>A contributing author for the latest Ignite Parenting book, <em>Open When …</em> <em>Parenting through Everyday Moments</em><span>, Velez wrote chapters on grief, the transition to adolescence, and dating.</span></p> <p>Velez holds a doctor of medicine degree and a master’s degree in public health. While working bivocationally for 15 years as a hospital medical director, he developed treatment plans for mental health conditions, including depression.</p> <p>The <em>Open When</em> book series features guidance from Assemblies of God child development professionals and theologians on a range of issues, from bullying to gender identity. A $1.25 million Lilly Endowment grant helped fund publication of these resources.</p> <p>“Ignite Parenting was initiated out of a desire to equip and empower parents to be the primary disciplers of their kids,” says Elly C. Marroquin, AG national director of Christian Education, Discipleship, and Family Ministries. “We are instructed in Psalm 78:4 to share God’s mighty deeds and faithfulness with the next generation.”</p> <p>Marroquin notes that a sizable portion of parents in churches today are relatively new to faith and feel unprepared for transmitting biblical values to their children.</p> <h6 style="margin-bottom: 0in; line-height: normal;">“Ignite Parenting was initiated out of a desire to equip and empower parents to be the primary disciplers <br /> of their kids.” <br /> — Elly C. Marroquin</h6> <p>Ignite Parenting complements other AG resources, including Bible Engagement Project, a long-term strategic curriculum that includes lessons for children and adults.</p> <p>“We’ve found that as parents come to faith, they don’t have the skill set or background in their upbringing to disciple their children,” Marroquin says. “Because they didn’t grow up attending church, they are biblically illiterate. We realized if we are going to ensure that future generations know and follow the Lord, we need to equip their parents, who are learning right alongside their kids to love, worship, and follow God.”</p> <p>Ignite Parenting offers practical tools for guiding children in spiritual matters. Conversation cards provide prompts for discussions during meals or other family times.</p> <p>For example, one card asks, “<span>If you could spend the entire day with Jesus on earth, what would you do during your time together?” Each card includes </span>Bible verses and faith-builder statements to help guide conversations.</p> <p>“The family as an institution is God’s idea,” Marroquin says. “Home is the place where children are discipled. It’s been that way for thousands of years.”</p> <p>Challenges like weekend sports schedules and shared child custody arrangements keep many families from attending church together weekly.</p> <p>According to Marroquin, the average churchgoer attends services an average of 1.9 weeks monthly. Even for families attending more frequently, discipleship at home is vital.</p> <p>“We need to strengthen the home,” Marroquin says. “Discipleship is living out faith in the home. We want households to be founded on God’s Word.”</p> <p>One of the goals of Ignite Parenting is to build trust between parents and children, which begins with spending quality time together. An event kit for churches models activities that can grow family bonds, while an online calendar explores points of connection that facilitate ways parents impart faith.</p> <p>“If parents don’t have a relationship with their child, there is no opportunity to transmit faithfulness to the next generation,” Marroquin says. “Kids don’t come with a manual when they hand them to you in the hospital.”</p> <p>A recently completed 15-week curriculum is designed for small groups of parents meeting at local churches on a monthly basis. The study instructs parents on such topics as praying with children, leading devotions, and reading the Bible together.</p> <p>In partnership with AG Senior Adult Ministries, an intergenerational discipleship guide focuses on how older congregants can leave a spiritual heritage by helping mentor young families.</p> <p>“Investing in families is the best thing we can do as pastors,” says Maricela H. Hernández, an AG national executive presbyter and secretary/treasurer of the Texas Gulf Hispanic District. “A strong family is a strong pillar for the church.”</p> <p>Hernández and her husband, Rafael, recently returned as interim pastors of Family Christian Assembly, the church they planted 24 years ago in Peñitas, Texas.</p> <p>“We stress that we can never stop preaching and teaching in the homes,” Hernández says. “Parents are the first teachers of their own children.”</p> <p>Hernández has been promoting Ignite Parenting around the district.</p> <p>“There is much wisdom in the books, particularly in raising healthy teenagers,” Hernández says. “The printed materials have really helped parents keep their children away from pornography and social media that is so accessible.”</p> <p>Hernández says the conference in Laredo provided excellent advice.</p> <p>“They walked away with wisdom and tools,” Hernández says of attendees. “The presenters placed gold nuggets in the hands of parents.”</p> <p> </p> <p><em><span style="background: white; color: #222222;">This article appears in the Spring 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{71410C44-8780-4522-B310-41ED5E996E21}https://influencemagazine.com/Practice/Cultivating-Community<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/cultivating-community-1400.jpg" alt="" />Community is an ecosystem to be cultivated, not a program to be managed.Mon, 04 May 2026 11:00:00 Z<p>Within<span> the modern church, the concept of community is too often discussed as a program to be managed rather than an ecosystem to be cultivated.</span></p> <p><span>For the rising generation of young adults, the traditional metrics of a successful ministry, such as engaging events, polished social media aesthetics, and large-scale gatherings, are increasingly viewed with a critical eye. They are navigating a world heavily saturated with digital media and cultural fragmentation, leaving them with a profound hunger for spaces that offer real, unfiltered belonging.</span></p> <p><span>Young adults are no longer seeking content; they are seeking authentic relationships. For the Church to lead effectively today, we must actively transition from a model of attractional programming to an intentional strategy of relationship-building.</span></p> <p><span>The goal is not merely to occupy young adults and their time, but for the Church to actively provide the scaffolding for a deep, lasting community. Church leaders can step up and make that crucial shift.</span></p> <p><span>To create a meaningful community, church leadership must first perform a rigorous audit of its institutional assumptions. Many churches unintentionally operate under a transactional model: The institution provides a religious service, and the young adult provides attendance, volunteer hours, and financial resources. This treats community as a commodity rather than a relational bond.</span></p> <p><span>Often, a church will realize the need for smaller gatherings and launch a young adult small group initiative. However, leadership frequently asks the young adults themselves to host the groups, facilitate the discussions, and provide the snacks.</span></p> <p><span>This approach is fundamentally incompatible with their current reality. We cannot ask the people who are actively seeking community, many of whom are navigating the exhausting transitions of early adulthood, to bear the immediate burden of creating it.</span></p> <p><span>The Church must be the one to cultivate the soil. Pastors, staff, and established church leaders must step up and provide these spaces first to pave the way. This means churches must take the initiative: opening their homes, funding the meals, and facilitating the conversations without asking young adults to instantly manage the logistics.</span></p> <h6>Within the modern church, the concept of community is too often discussed as a program to be managed rather than an ecosystem to be cultivated.</h6> <p><span>Leadership must absorb the initial cost of hospitality. When church leaders invest their time and resources without an immediate agenda or a sign-up sheet for volunteers, genuine trust forms. The Church must invite young adults to a table that is already set before asking them to help cook the meal.</span></p> <p><span>This community’s foundation must be built upon radical transparency and absolute integrity from church leadership. As digital natives, young adults are socialized in an environment where information is endlessly accessible and institutional failures are rapidly exposed. Any perceived gap between a church's public persona and its internal reality is viewed as a catastrophic breach of trust.</span></p> <p><span>Community cannot flourish in an atmosphere of ambiguity or forced perfection. To create connection, a church must model it from the top down. When a leadership team is visibly honest about its challenges, its financial health, and its decision-making processes, a profoundly safe environment is created.</span></p> <p><span>Vulnerability is not a liability in modern ministry; it is the primary currency of an authentic relationship. The church empowers congregants to take risks and admit struggles by showing them leaders who do the same.</span></p> <p><span>This relational proximity is particularly vital in an era dominated by algorithms. While social media provides a surface-level illusion of connection, it frequently exacerbates feelings of isolation and anxiety. Young adults are actively seeking genuine human interaction, a physical and emotional presence that cannot be replicated by a screen or a Sunday morning livestream.</span></p> <p><span>Meaningful community requires a church to purposefully move beyond the stage and the pews. While corporate worship is essential, it is not where the deepest relational roots are formed. We must take ministry into the home.</span></p> <p><span>The living room couch and the dining room table are where true community is found and nourished. Over shared meals and unhurried conversations, masks come off and discipleship happens.</span></p> <p><span>Once a church paves the way and models what true hospitality looks like, the dynamic begins to shift naturally. A meaningful community is ultimately sustained by shared responsibility.</span></p> <span style="line-height: 115%;">By experiencing community that they didn't have to build from scratch themselves, young adults transform from exhausted consumers into active contributors. At this stage, the church's role shifts from hosting to empowering, gradually moving young adults from the periphery of church life into the center of its operational heart.</span>{B3626A6E-2B32-4223-8D0F-6C55AFF9D8EE}https://influencemagazine.com/Practice/Spring-2026-Issue-Online<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Cover-Sp26_1400.jpg" alt="" />The complete Spring 2026 issue of Influence magazine is now available online.Fri, 01 May 2026 11:00:00 Z<p>The complete Spring 2026 issue of <em><span style="color: #222222;">Influence</span></em> magazine is now available online.</p> <p>John Easter writes in the cover story that now is the time to “move mountains” and evangelize the world’s unreached people groups.</p> <p>In “Grow Over the Wall,” Melissa Alfaro provides leadership principles for hard seasons in ministry.</p> <p>Tim Enloe offers insights for leading people toward Spirit baptism in “Making Space for God.”</p> <p>In “More Than Enough,” Gerad Strong encourages leaders to trust God’s ability to multiply what they already have.</p> <p>Allen Tennison completes his teaching series on the Assemblies of God Statement of Fundamental Truths, examining Article 16 in “What We Believe About the New Creation.”</p> <p>Find all this — and much more — in the Spring 2026 issue. May this content inspire, strengthen, and equip you in your ministry calling.</p> <div style="text-align:center;"><iframe src="//v.calameo.com/?bkcode=00783396876b97808dbfb&mode=mini" width="480" height="300" frameborder="0" scrolling="no" style="margin:0 auto;"></iframe></div> <br class="t-last-br" /> <br class="t-last-br" />{6F92EB8E-4EEB-4B3B-BDDA-E4C7798F1B6E}https://influencemagazine.com/Podcast/The-Church-Friendliness-Crisis<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 423, George P. Wood talks to Matthew D. Kim about his new book, ‘Becoming a Friendlier Church’.Thu, 30 Apr 2026 11:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host.</p> <p>In this episode I talk to Prof. Matthew D. Kim about his new book, <em>Becoming a Friendlier Church: A Pathway to Genuine Community</em>, forthcoming from Baker Books. Our focus is why churches are unfriendly and how they can become friendlier.</p> <p>“In this book, I want to draw attention to a crisis in congregations that may not be on many people’s radars: too many churches are less friendly than they realize,” Kim writes. “Unfriendliness might be furtively devouring their church’s ministry effectiveness, influence, and longevity.”</p> <p>Every church thinks it’s friendly. But Kim writes, “Just as in the first round of <em>American </em>Idol, where some contestants overstate their singing abilities as they audition, many Christians believe they are good, friendly welcomers even if they’re not.”</p> <p>Matthew D. Kim, Ph.D., is professor of preaching and pastoral leadership, holder of the George W. Truett Endowed Chair in Preaching and Evangelism, and director of the Ph.D. in preaching program at Baylor University's Truett Seminary.</p> <p> </p> <p><iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/41064475/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe></p> <p> </p> <p><strong>Sponsor Ad</strong></p> <p>This episode of the Influence podcast is brought to you by Gospel Publishing House, distributors of <em>Autism in the Church</em>.</p> <p>Make your church a place where everyone belongs. Many congregations feel unprepared to walk beside individuals with autism and their loved ones. <em>Autism in the Church </em>equips churches to create an environment where individuals with autism are not just present, but known, discipled, and celebrated as vital parts of the body of Christ.</p> <p> <span>For more information about <em>Autism in the Church</em> visit GospelPublishingHouse.com.</span></p> <p> </p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:"Times New Roman";}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> <p> </p> <p><strong><span style="color: black;">Show Notes</span></strong></p> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>02:27 — Defining friendliness and unfriendliness</li> <li>04:43 — Why church friendliness is at crisis levels</li> <li>07:03 — Apathy</li> <li>11:50 — Busyness</li> <li>17:32 — Prejudice</li> <li>24:32 — Friendliness during a person’s greatest needs</li> <li>27:27 — What preachers can do</li> <li>30:04 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li>32:14 — Conclusion</li> </ul>{EAAD16F5-6264-4CB4-9CDC-37070F200D6E}https://influencemagazine.com/Practice/Open-Wide-the-Door<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Open-Wide-the-Door_1400.jpg" alt="" />Azusa Street reminds us that when ordinary people give the Holy Spirit access, God accomplishes extraordinary things through ordinary means.Wed, 29 Apr 2026 11:00:00 Z<p>The Azusa Street Revival began on April 9, 1906, in Los Angeles.</p> <p>There, as Pastor William J. Seymour prayed humbly behind a makeshift pulpit, the wind of God blew across the congregation, the city, the nation, and eventually the world.</p> <p>Participants didn’t start the revival. They neither scheduled nor managed it, and they certainly couldn’t contain it. Instead, they simply opened the doors of their hearts and let the Holy Spirit move in — not as a guest, but as a resident.</p> <p> </p> <h4>Guest vs. Resident</h4> <p>Guests occupy spare rooms and live out of suitcases. They are uncertain of their welcome, careful not to intrude, and always conscious of the boundary between their space and that of the residents.</p> <p>Residents, on the other hand, are woven into the fabric of a household’s daily life. They are present at the table, involved in making decisions, and trusted with house keys.</p> <p>Many of us open the door to the Holy Spirit, but only as a guest. We acknowledge His presence on Sundays, invite Him into our crises, and call on Him for comfort and direction.</p> <p>The men and women of Azusa Street took their doors off the hinges. They said, “Lord, live here. Not just in prayer meetings or when we’re in crisis — but in every room, every decision, every moment.”</p> <p>Everything changes when the Holy Spirit takes up residence.</p> <p>As we mark the Azusa Street Revival’s 120th anniversary, let’s also recall that God is not nostalgic. The Spirit rarely repeats the exact pattern of earlier revivals. Our spiritual heritage is a gift, not a blueprint.</p> <p>Even so, I believe we can learn four things from Azusa Street that will position us for a profound move of God in our own day.</p> <p> </p> <h4>1. Hunger for God</h4> <p>Azusa Street was not built on personality or preaching. It was driven by hunger — an insatiable desire not just to know about God, but to know Him. Not just to hear about God, but to hear Him.</p> <p>Revival participants longed for God in all His fullness — hence the phrase “full gospel.”</p> <p>In a congregation, spiritual hunger typically begins with spiritual leaders. To those of us charged with that leadership, I ask: How hungry are we for God? Do we still crave His presence?</p> <p>I never want to  become self-sufficient in ministry. I need the anointing.</p> <p>Busyness is not revival. Complexity is not anointing. Activity is not intimacy. Many spiritual leaders today are exhausted from doing ministry and have quietly lost their hunger for God. </p> <p>Expectations, governance, and administrative overload can pull us away from prayer and the ministry of the Word (Acts 6:4).</p> <p>At Azusa Street, when the Spirit moved, people responded. They feared grieving the Spirit more than missing an appointment. The whole place was steeped in prayer. The presence of God was manifest.</p> <p>Hunger creates responsiveness. Responsiveness creates expectancy. Expectancy makes room for visitation.</p> <p>Will you allow the Holy Spirit to baptize you with a renewed hunger for God?</p> <p> </p> <h4></h4> <h4>2. Barrier-Breaking Love</h4> <p>Among the most stunning features of the Azusa Street Revival were torn-down walls of race, class, gender, education, and denominational affiliation.</p> <p>Long before the Civil Rights Movement, Azusa Street modeled multiethnic, integrated leadership. The official publication, <em>The Apostolic Faith</em>, didn’t even list an editor because the publishers wanted God to receive the glory, not them. </p> <p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}@font-face {font-family:"Century Schoolbook"; panose-1:2 4 6 4 5 5 5 2 3 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:647 0 0 0 159 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:"Times New Roman";}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Calibri",sans-serif; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> </p> <h6> Azusa Street reminds us that when ordinary people give the Holy Spirit access, God accomplishes extraordinary things through ordinary means. </h6> <p>What would happen in Pentecostal churches today if our social media feeds focused more on God than preachers?</p> <p>Azusa Street’s watchwords were <em>love</em>, <em>faith</em>, <em>unity</em>, and <em>humility</em>. Those values broke barriers.</p> <p>I am grateful the Assemblies of God continues to grow in racial and cultural diversity — though there is always room for more growth<strong><span style="color: red;">.</span></strong> </p> <p>There are other barriers threatening our unity, however, and we need the Spirit’s help to overcome them too. For example, if we are not careful, the older generation will guard tradition, while the younger generation will chase innovation. If they refuse to work together, both will miss revival.</p> <p>Revival flows where unity exists. We don’t need uniformity, but we must have honor. Revival cannot flourish where suspicion and discord live.</p> <p>When you enter a place where the Spirit is evident, exalting Christ is always a priority. He gives us Kingdom perspective. And God’s kingdom always bridges human divides.</p> <p> </p> <h4>3. Unwavering Biblical Commitment</h4> <p>Azusa Street was experiential, but not experienced-driven. One early leader said, “We believe the Spirit does not go where the Word does not permit.”</p> <p>As Pentecostals, we must be Word-based, Word-taught, Word-governed, and Word-influenced.</p> <p>On the Day of Pentecost, Peter anchored believers’ experience in Scripture: “This is what was spoken by the prophet Joel” (Acts 2:16).</p> <p>The Spirit and the Word are <em>companions</em>, not <em>competitors</em>.</p> <p>In a culture that relativizes truth, Spirit-filled believers must know the Bible. A biblical worldview interprets reality through the filter of God’s Word — not cultural trends.</p> <p>If we lose the Word, we lose our witness.</p> <p> </p> <h4>4. Intentional Missionality</h4> <p>Baptism in the Holy Spirit is not a spiritual souvenir. Too often we reduce that sacred experience to a <em>moment</em> to remember instead of <em>power</em> to live.</p> <p>Believers at Azusa Street did not seek the Spirit merely for an experience, but for empowerment.</p> <p>Acts 1:8 is clear: “You will receive power … and you will be my witnesses.”</p> <p>The emphasis should not be on the experience itself, but on the result of the experience. The Spirit’s intent isn’t just to move us emotionally, but to mobilize us evangelistically.</p> <p>From Azusa Street came missionaries, evangelists, church planters, and workers who took the gospel around the globe. Today there are well over 600 million Pentecostals worldwide, a population projected to reach 1 billion by 2050!</p> <p>Even with the phenomenal growth of Pentecostalism, however, unreached people groups comprise 49% of the world’s population. The Holy Spirit dwells within us to empower us so that all people may know Christ.</p> <p>If we redefine Pentecost as a moment instead of a mission, we have misunderstood it.</p> <p> </p> <h4></h4> <h4>Permanent Residence</h4> <p>The same Spirit who fell on the Azusa Street Revival is present here and now. He has neither grown tired, nor has His power been diminished. He is not waiting for a better generation or more qualified people. He is looking for an open door.</p> <p>Imagine waking up tomorrow morning and every morning thereafter, constantly reminded of God’s promises, continuously aware of Christ’s presence, and daily growing in trust of the Spirit’s guidance. Such a life is not reserved for a select group of believers. It is God’s desire for every Christian.</p> <p>It starts with a willingness to say, “Holy Spirit, don’t just visit my life. Live here. Make Your home in me. I give You access to do Your transforming work in every room of my life.”</p> <p>Azusa Street reminds us that when ordinary people give the Holy Spirit access, God accomplishes extraordinary things through ordinary means. A broken-down building becomes the birthplace of a worldwide revival. A humble gathering becomes the headwaters of a river still flowing today.</p> <p>The question is never whether the Holy Spirit is willing to reside in you. It is whether you are willing to let the Spirit in.</p> <p>Open wide the door!</p> <p> </p> <em><span style="background: white; color: #222222;">This article appears in the Spring 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span>{728C7730-410C-4413-9077-8D2E83B03D9F}https://influencemagazine.com/Practice/Popsicle-Sticks-and-Crowns<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Popsicle-Sticks-and-Crowns_1400.jpg" alt="" />Serving God has never been about outrunning someone else or coming in first.Mon, 27 Apr 2026 11:00:00 Z<p>During high school, girls’ physical education often involved jogging a mile around campus. As we completed our run, the coach handed each girl an object indicating her finishing position.</p> <p>I was never a fast sprinter, but I’ve always had a competitive streak. That’s what motivated me on some days to speed past my classmates and grab the trophy: a popsicle stick labeled “1.”</p> <p>Collapsing and heaving on the gym floor afterward, I felt a strange sense of satisfaction. I knew it was silly, but in my hand was tangible evidence that in some small way, I was No. 1.</p> <p>In a world of rankings and bragging rights, who doesn’t like to win? The apostle Paul acknowledged this aspect of human nature when he said, “Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize” (1 Corinthians 9:24).</p> <p>Corinth was the site of athletic games similar to the Olympics. Victors received wreaths of celery or other organic material to adorn their heads.</p> <p>At best, all that training and exertion yielded a prize that quickly faded and fell apart. By contrast, Paul spoke of a crown that would last forever (verse 25).</p> <p>In pursuing this objective, Paul said, “I do not run like someone running aimlessly; <span class="text" style="background: white; color: black;">I do not fight like a boxer beating the air.</span><span style="background: white; color: black;"> </span><span class="text" style="background: white; color: black;">No, I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.</span>” (verses 26–27).</p> <p>Paul’s devotion to ministry was nothing short of heroic. He endured hardships and deprivations that would have sidelined even the toughest and most determined athletes.</p> <p>Yet Paul was striving for more than momentary wins. As he told the Philippians, “To live is Christ” (Philippians 1:21).</p> <p> </p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536869121 1107305727 33554432 0 415 0;}@font-face {font-family:Calibri; panose-1:2 15 5 2 2 2 4 3 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:-469750017 -1040178053 9 0 511 0;}@font-face {font-family:"Century Schoolbook"; panose-1:2 4 6 4 5 5 5 2 3 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:647 0 0 0 159 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin-top:0in; margin-right:0in; margin-bottom:8.0pt; margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Calibri",sans-serif; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-font-kerning:1.0pt; mso-ligatures:standardcontextual;}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Calibri",sans-serif; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> <h6> Our status in God’s kingdom does not depend on church attendance numbers, building size, or social media likes. </h6> <p>Paul wasn’t seeking accolades, applause, or book deals. Those things are just popsicle sticks.</p> <p>Compared to knowing Jesus, Paul said everything else he could possibly brag about was essentially garbage (Philippians 3:8). Paul understood that personal achievements and good works could never give anyone right standing before God. Righteousness comes through faith in Christ alone (verse 9).</p> <p>What kept Paul running was a burning desire to serve, honor, glorify, and identify with Jesus: “<span class="text" style="background: white; color: black;">I want to know Christ — yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death,</span><span style="background: white; color: black;"> </span><span class="text" style="background: white; color: black;">and so, somehow, attaining to the resurrection from the dead”</span> (verses 10–11).</p> <p>That’s the finish line Paul had in mind when he said, “I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus” (verse 14).</p> <p>Our status in God’s kingdom does not depend on church attendance numbers, building size, or social media likes. Popsicle sticks and leafy wreaths might be nice, but they can easily distract us from the main event.</p> <p>For believers, Christ is the whole race, beginning to end. He is our purpose <em>and</em> prize.</p> <p>Serving God has never been about outrunning someone else or coming in first. Embracing this truth frees us from pressure to perform. It opens our hearts to favor that does not depend on accomplishments, joy that transcends circumstances, love that is selfless, and hope that anticipates eternity.</p> <p>To live is Christ. To minister is to do His will, not advance our own interests (Philippians 2:20–21). To run well is to follow Jesus with every step so that all eyes are on Him rather than our feeble works. To win is to know Christ and experience the power of His resurrection.</p> <p>With the threat of execution looming over him, Paul knew his earthly race might come to a violent end. He wasn’t worried, however. Because of his eternal perspective, Paul could say confidently, “To die is gain” (Philippians 1:21).</p> <p>Toward the end of his life, Paul offered this assurance: “I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, <span style="background: white; color: black;">which the Lord, the righteous Judge, will award to me on that day — and not only to me, but also to all who have longed for his appearing</span>” (2 Timothy 4:7–8).</p> <p>At every stage of the race, Christ’s victory can be ours, too. We are called to run faithfully, keeping our eyes on the prize of everlasting life in, with, and through Him.</p> <p> </p> <p><em><span style="background: white; color: #222222;">This article appears in the Spring 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{1FC2FECB-AA33-4336-B13B-E4AF174D60C0}https://influencemagazine.com/Practice/Protecting-the-Financial-Integrity-of-Your-Church<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Protecting-church-financial-integrity-1400.jpg" alt="" />By weaving accountability into the fabric of your church, you protect the mission, honor biblical stewardship, and position your ministry for long-term fruitfulness and trust.Fri, 10 Apr 2026 11:00:00 Z<p>As I scrolled through the daily news articles on my phone, a <a href="https://www.justice.gov/usao-edmo/pr/bookkeeper-sentenced-33-months-prison-embezzling-580000-church"><span>headline</span></a> caught my attention and made me pause: “Bookkeeper Sentenced to 33 Months in Prison for Embezzling $580,000 From Church.” Due to weak controls, the church bookkeeper stole money from the weekly collection, wrote unauthorized checks to herself, and used the church credit card for personal expenses. </p> <p>Unfortunately, this is a common occurrence which I see all-too often in my audit and consulting work. In fact, according to <a href="https://www.churchlawandtax.com/manage-finances/internal-controls/every-church-is-at-risk-for-fraud-heres-why/"><em><span>Church Law & Tax</span></em></a>, nearly 1/3 of U.S. churches have experienced some form of financial misconduct, such as fraud or embezzlement. </p> <p>To keep this from happening in your congregation, let’s explore some best practices for protecting the financial integrity of your church.</p> <p> </p> <h4>Why Internal Controls Are Important</h4> <p>Internal controls aren’t the most glamorous part of church life, but they are one of the most important. Internal controls are simply systems and processes that help ensure money is handled properly.</p> <p>These controls prevent mistakes, reduce the risk of fraud, and create transparency. They include preventive measures (like dual approvals) and detective measures (like monthly reconciliations). Strong internal controls are necessary to protect the church, its leaders, and its reputation.</p> <p>Churches operate on trust, volunteer labor, and a shared mission — which is beautiful, but it also creates blind spots. Churches are vulnerable when they rely on a small number of people handling large responsibilities with little oversight. </p> <p>I often see small or part-time bookkeeping staffs struggle with segregation of duties or leaders bypass policies for “expediency.” The result is weakened accountability that damages trust, ministry effectiveness, and reputation. </p> <p>Healthy ministries put simple internal controls in place not because they expect wrongdoing, but because they understand how easily mistakes, misunderstandings, and temptations can arise when roles overlap. </p> <p>In fact, the goal of internal controls is never suspicion — it’s protection of the mission, the resources God has entrusted to us, and the integrity of the people who serve. When leaders frame controls as care rather than distrust, they strengthen the ministry’s witness and create an environment where everyone can serve with confidence.</p> <p>Recent cases illustrate the devastation when controls are weak or missing. In the past 18 months: A church <a href="https://www.baptistpress.com/resource-library/news/church-secretary-steals-more-than-570k-from-church-coffers/"><span>financial secretary</span></a> was arrested for stealing over $570,000 via personal credit-card charges; A <a href="1.%09https:/www.justice.gov/usao-nj/pr/union-county-woman-admits-embezzling-hundreds-thousands-dollars-synagogue"><span>synagogue bookkeeper</span></a> embezzled $350,000 for three-and-a-half years by forging checks and altering records; A <a href="https://www.kansascity.com/news/nation-world/national/article302466924.html"><span>church treasurer</span></a> admitted to $200,000 in theft after sole control of accounts; A longtime <a href="1.%09https:/www.ncregister.com/cna/florida-church-bookkeeper-sentenced-to-federal-prison-after-stealing-875-000-from-parish"><span>bookkeeper</span></a> received 27 months in prison for $875,000 in check fraud; A <a href="1.%09https:/www.thenationalherald.com/greek-orthodox-priest-in-pennsylvania-convicted-of-embezzling-community-funds"><span>priest</span></a> diverted at least $155,000 for personal use by making 220 ATM withdrawals. <span></span></p> <p><span> </span></p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}@font-face {font-family:Aptos; panose-1:2 11 0 4 2 2 2 2 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:536871559 3 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin-top:0in; margin-right:0in; margin-bottom:8.0pt; margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Aptos; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-font-kerning:1.0pt; mso-ligatures:standardcontextual;}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Aptos; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> <p><span style="line-height: 115%;"> </span></p> <p>Church leaders are entrusted with tithes, offerings, and donations to advance the mission of the gospel. Yet financial fraud threatens this sacred trust. </p> <p>Studies by the Association of Certified Fraud Examiners (ACFE) consistently show that churches and religious organizations lose approximately 5% of their revenue to fraud each year — equivalent to throwing away three weeks of Sunday offerings. For the average church, this can mean the difference between healthy reserves (typically only 2% of budget per <em>Christianity Today</em> data) and scrambling to cut ministry programs. </p> <p>The ACFE 2024 <a href="https://www.acfe.com/-/media/files/acfe/pdfs/rttn/2024/2024-report-to-the-nations"><em><span>A Report to the Nations</span></em></a><em> </em>determined religious and charitable organizations face a median loss of $76,000 when fraud occurs, which disproportionately affects smaller organizations. Fraud often lasts 12 months before detection, and 87% of perpetrators are first-time offenders — trusted volunteers or staff members.</p> <p>Internal controls are not about doubting people’s character; they protect faithful servants from suspicion and the church from harm. As the apostle Paul wrote, “For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of man” (2 Corinthians 8:21). Controls safeguard assets, ensure accurate reporting, and allow your team to focus on ministry.</p> <p> </p> <h4></h4> <h4>Core Internal Controls Every Church Should Implement</h4> <p>Here are some of the more common internal controls weaknesses I find in churches: one person counting and depositing offerings; blank checks signed in advance; credit-card statements paid without reviewing or requiring receipts; no review of bank statements and reconciliations; one person controls the online giving platforms; and church leaders bypassing approval policies “for expediency.”</p> <h6>By weaving accountability into the fabric of your church, you protect the mission, honor biblical stewardship, and position your ministry for long-term fruitfulness and trust. </h6> <p>To counteract these weaknesses, below are five foundational controls that will dramatically strengthen your financial house.</p> <p><strong><em>Segregation of duties.</em> </strong>No single person should handle custody of assets, authorization, recording, and reconciliation. The person who counts offerings should not record them or reconcile the bank deposit. The bookkeeper who prepares checks should not sign them or reconcile accounts. This is the bedrock control cited in nearly every fraud study and church finance best-practice guide.</p> <p><strong><em>Offering collection safeguards.</em> </strong>Require at least two unrelated people to count every offering (rotate teams weekly to prevent collusion). Count in a secure room with no interruptions. Use tamper-evident bags or pre-numbered envelopes. Deposit funds within 1–2 business days. Reconcile counts to donor records and bank deposits. For small churches, volunteers from the finance committee can rotate in.</p> <p><strong><em>Bank reconciliation procedures.</em> </strong>Reconcile every account monthly by someone who does not handle cash or write checks (ideally a board member or volunteer). Review cleared checks, deposits, and unusual items. Compare online giving reports directly to bank deposits. (If the person who writes checks also performs the reconciliation, then another person needs to review the reconciliation and bank statements very carefully.)</p> <p><strong><em>Expense approval workflows</em></strong><em>.</em> Require written approval before purchases. Use a three-way match: approved purchase request, proof of receipt/service, and valid invoice. Never sign blank checks. All disbursements need supporting documentation. For credit or debit cards, require original receipts (statements alone are insufficient for accountable reimbursement plans) and board-approved spending limits. Adopt a formal accountable reimbursement plan so reimbursements remain tax-free.</p> <p><strong><em>Physical and digital security.</em> </strong>Lock up cash and blank checks or use your bank’s secure night-drop boxes. For online giving, banking<strong><span style="color: red;">,</span></strong> and financial software, require multi-factor authentication. Work only with PCI-DSS-compliant and SOC 1 Type 2 online giving and credit card processors. Set up notifications for any bank account or routing changes (sent to someone outside bookkeeping). Limit access to online giving portals and review user logs regularly.</p> <p> </p> <h4></h4> <h4>Solutions for Small Churches With Limited Staff  </h4> <p>Small and mid-size churches (which include most of us) face the greatest challenge: limited personnel. Yet creative solutions abound. For example:</p> <p> </p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}@font-face {font-family:Aptos; panose-1:2 11 0 4 2 2 2 2 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:536871559 3 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin-top:0in; margin-right:0in; margin-bottom:8.0pt; margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Aptos; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-font-kerning:1.0pt; mso-ligatures:standardcontextual;}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Aptos; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> <p><strong><em>No-cost ways to separate duties</em>.</strong> Assign a board member or qualified volunteer (unrelated to staff) to perform bank reconciliations and review monthly reports. Have a board member or finance chair pre-approve all checks over a certain threshold. Use dual online banking approvals for wires or large transfers.</p> <p><strong><em>Use volunteers wisely.</em></strong> Recruit retired accountants, business owners, or CPAs from your congregation to help with financial processes or reviews. Provide adequate training for offering counters and require background checks of anyone who works with money.<span>  </span></p> <p><strong><em>Rotate responsibilities.</em></strong> Rotate counting teams, check signers, and reconciliation reviewers on a regular basis. This prevents familiarity from breeding opportunity and protects everyone’s reputation.</p> <p><strong><em>Leverage technology.</em></strong> Modern church management software allows role-based access: Counters enter totals only; Bookkeepers post; Board members view reports. Enable positive pay with your bank to flag unauthorized checks. Cloud-based tools with audit logs provide built-in oversight even with one staff person.</p> <p> </p> <h4>Review Your Processes</h4> <p>Another low-cost solution for churches of all sizes is to schedule an internal review of your financial processes on a regular basis. For small churches, a committee of qualified volunteers works well. Larger churches may engage a CPA for agreed-upon procedures. <span></span>Here are some key areas to review for verifying that controls are operating effectively:</p> <ul> <li>Bank and investment reconciliations for the full year.<span>  </span></li> <li>Contribution records vs. deposits and donor statements.<span>  </span></li> <li>All disbursements for proper support and approval.<span>  </span></li> <li>Credit/debit card activity and receipts.<span>  </span></li> <li>Payroll (classification of ministers, timely deposits, W-2s).<span>  </span></li> <li>Online giving platform access logs and bank-change notifications.<span>  </span></li> <li>Fixed assets and petty cash.<span>  </span></li> <li>Budget vs. actual reports and restricted fund usage.<span>  </span></li> </ul> <p>Use a simple checklist or spreadsheet to document your results and note any exceptions, corrective actions, and who is responsible for following up. For a comprehensive, but easy to use audit program, see Appendix B in my book <em>Integrity at Stake: Safeguarding Your Church from Financial Fraud, </em>available at MyHealthyChurch.com. </p> <p>If internal expertise is lacking, red flags appear, or your bylaws require it, hire a local CPA or CFE. An independent review every three years (or annually for larger churches) helps provide credibility and peace of mind.</p> <p> </p> <h4>The Return on Investment</h4> <p>Implementing stronger internal controls is not bureaucracy <strong><span style="color: red;">—</span></strong> it is biblical protection. Proverbs 11:14 (KJV) reminds us, “In the multitude of counsellors there is safety.” Strong processes safeguard resources, shield leaders from false accusation, and demonstrate to donors that the church honors God with every dollar. The cost of inaction is far greater: lost missions funding, eroded trust, legal exposure, and diverted focus from ministry.</p> <p>You do not need a large staff or expensive solutions to begin. Start small: implement<strong><span style="color: red;"> </span></strong>dual counting this Sunday, assign a volunteer to next month’s bank reconciliation, and draft one written policy this quarter. Take the first step today. </p> <p> <span style="line-height: 115%;">By weaving accountability into the fabric of your church, you protect the mission, honor biblical stewardship, and position your ministry for long-term fruitfulness and trust.</span></p> <p> </p> <p><em>This article appeared in the Spring 2026 issue of </em>Called to Serve<em>.</em></p> <br class="t-last-br" />{8D57EBB5-00D5-4304-8C7E-98E652A26042}https://influencemagazine.com/Practice/Maintaining-a-Spirit-of-Humility<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/maintaining-a-spirit-of-humility-1400.jpg" alt="" />The greatest obstacle to Spirit empowerment is pride. Wed, 08 Apr 2026 11:00:00 Z<p>In the last edition of <em>Called to Serve</em>, I emphasized the necessity of Spirit-empowerment in the believer’s life. The greatest obstacle to that empowerment is pride. James 4:6 warns us plainly: “God opposes the proud but shows favor to the humble.”</p> <p>Uzziah provides a sobering example of what happens when reliance on the Lord gives way to pride. He became king at the age of 16 and began well. “He did what was right in the eyes of the Lord, just as his father Amaziah had done. He sought God during the days of Zechariah, who instructed him in the fear of God. As long as he sought the <span>Lord</span>, God gave him success” (2 Chronicles 26:4-5). Uzziah’s prosperity was directly tied to his dependence on God.</p> <p> </p> <h4>From Reliance to Pride</h4> <p>With God’s help, King Uzziah strengthened Judah. He fortified cities, built towers and cisterns, advanced agriculture, and expanded military power with innovative weaponry. Uzziah’s leadership was effective and his influence was undeniable.</p> <p>But success became Uzziah’s snare.</p> <p>“His fame spread far and wide, for he was greatly helped until he became powerful. But after Uzziah became powerful, his pride led to his downfall” (2 Chronicles 26:15–16).</p> <p>Somewhere along the way, King Uzziah forgot the source of his strength. The passage repeatedly notes his growing fame. When recognition increases, so does vulnerability. If we are not vigilant, success can quietly shift our focus from dependence to selfish ambition.</p> <h6 style="margin-bottom: 0in; line-height: normal;">When we surrender to Christ and say yes to His call, we place His mission above personal privilege. Leadership is not an expansion of entitlement; it is an increase of responsibility.</h6> <p>Merriam-Webster defines ambition in two ways:</p> <ul> <li>An ardent desire for rank, fame, or power.</li> <li>A desire to achieve a particular goal.</li> </ul> <p>The second definition reflects healthy, godly ambition. We should be ambitious to make disciples, plant churches, engage in missions, and share the gospel. The apostle Paul wrote, “It has always been my ambition to preach the gospel where Christ was not known” (Romans 15:20). Ambition itself is not the problem. Misplaced ambition is.</p> <p>As we labor faithfully and begin to see results, it becomes easy to drift toward the first definition — a craving for recognition, influence, or applause. The motivation subtly shifts from building His kingdom to building our own. What began as a desire to serve can slowly morph into a desire to be celebrated.</p> <p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}@font-face {font-family:Aptos; panose-1:2 11 0 4 2 2 2 2 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:536871559 3 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin-top:0in; margin-right:0in; margin-bottom:8.0pt; margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Aptos; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-font-kerning:1.0pt; mso-ligatures:standardcontextual;}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Aptos; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> </p> <p>Success tests us.</p> <p>Social media can accelerate gospel reach, helping us share biblical truth and communicate ministry effectively. But it can also accelerate pride. What begins as ministry promotion can quietly become self-promotion.</p> <p>To guard against this temptation, our ambition must remain anchored to the Great Commission, tethered to a servant’s heart, and aimed solely at the glory of God. Jesus taught that greatness is found in servanthood.</p> <p>If we remain dependent, Spirit-empowerment continues. If we become self-reliant, pride follows.</p> <p>And pride always destroys what dependence has built.</p> <p> </p> <h4>Taking Privileges</h4> <p>Uzziah’s story takes a sobering turn: “He was unfaithful to the <span>Lord</span> his God, and entered the temple of the <span>Lord</span> to burn incense on the altar of incense” (2 Chronicles 26:16).</p> <p>Eighty courageous priests, led by Azariah, confronted him: “It is not right for you, Uzziah, to burn incense to the <span>Lord</span>. That is for the priests … . Leave the sanctuary, for you have been unfaithful; and you will not be honored by the <span>Lord</span> God” (verse 18).</p> <p>Pride always reaches beyond its limits.</p> <p>It was not Uzziah’s role to burn incense. That responsibility belonged to the priests. But pride blurs boundaries and convinces us we are entitled to what God has not assigned.</p> <p>This stands in sharp contrast to Jesus, who relinquished divine privilege and humbled himself to death on a cross. Jesus did not grasp for position; He embraced servanthood.</p> <p>Servant leadership does not require false humility or the rejection of every benefit attached to a role. It does require that we neither chase privilege nor anchor our identity in it. Our posture must remain that of a servant.</p> <p>Paul expressed this clearly: “If you support others who preach to you, shouldn’t we have an even greater right to be supported? But we have never used this right. We would rather put up with anything than be an obstacle to the Good News about Christ” (1 Corinthians 9:12, NLT).</p> <p>The mission outweighs our rights and privileges.</p> <p>When we surrender to Christ and say <em>yes</em> to His call, we place His mission above personal privilege. Leadership is not an expansion of entitlement; it is an increase of responsibility.</p> <p>In truth, when we say <em>yes</em> to leadership, we relinquish rights rather than accumulate them.</p> <p>Our lives are no longer our own.</p> <p> </p> <h4></h4> <h4>Rejecting Correction</h4> <p>I would like to think that had Uzziah repented when the priests confronted him, his story might have ended differently. But that is not what happened.</p> <p>“Uzziah, who had a censer in his hand ready to burn incense, became angry. While he was raging at the priests in their presence before the incense altar in the <span>Lord</span>’s temple, leprosy broke out on his forehead” (2 Chronicles 26:19). He died a leper, isolated and excluded from the house of the Lord.</p> <p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}@font-face {font-family:Aptos; panose-1:2 11 0 4 2 2 2 2 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:536871559 3 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin-top:0in; margin-right:0in; margin-bottom:8.0pt; margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Aptos; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-font-kerning:1.0pt; mso-ligatures:standardcontextual;}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Aptos; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> </p> <h6>When we remember that God is the source, that we are servants, and that everything we accomplish flows from His grace, we remain positioned for lasting impact. </h6> <p>Pride not only resists boundaries — it rejects correction.</p> <p>In His mercy, God often provides early opportunities to repent from sin and prideful attitudes. In Uzziah’s case, the Lord provided the priests to bring correction, but Uzziah rejected it.</p> <p>King<strong> </strong>David faced a similar moment after his adultery with Bathsheba and the arranged death of her husband. “The Lord sent Nathan to David” (2 Samuel 12:1). When confronted, David did not rage — he was heartbroken. He confessed. He repented.</p> <p>The consequences of David’s sin were severe, but the trajectory of his life was restored. The difference between David and Uzziah was not the absence of failure. It was the presence of repentance.</p> <p>Correction is not our enemy; it is God’s kindness.</p> <p>May we receive it as a gift and respond with humility, as David did — not with anger, as Uzziah did.</p> <p> </p> <h4>Application</h4> <p>Humility positions us to be used by the Lord in mighty ways. Pride, by contrast, has been humanity’s downfall since the Garden of Eden.</p> <p>Uzziah’s story makes the principle unmistakable: When he sought the Lord, God gave Uzziah success. But somewhere along the way, dependence gave way to self-reliance. Uzziah began to believe his own reputation. He mistook God’s blessing for personal greatness.</p> <p>Self-reliance led to overreach. Uzziah assumed privileges that were not his to claim. He placed himself above correction, and pride finished what success began.</p> <p> </p> <h4>Strategies for Avoiding Pride</h4> <p>The first safeguard against pride is cultivating an ever-deepening personal relationship with God. The following four practices offer a good start in that direction.</p> <p><em>1. Daily dependence</em></p> <p>God required the Israelites to gather fresh manna each day to teach them daily reliance. They could not store it up. Every morning reinforced the same truth: God is our provider.</p> <p>Left to ourselves, we forget where our help comes from. A wise practice is to build daily reminders of dependence.</p> <p><em>2. Give thanks</em></p> <p>Deliberately thank God for His blessings and the gifts He has entrusted to you. Gratitude recalibrates the heart and reminds us that every success flows from God’s hand, not our strength.</p> <p>3. <em>Pray for the Spirit’s empowerment</em></p> <p>Jesus said He is the vine and we are the branches. Connected to Him, we bear fruit. Apart from Him, we can do nothing (John 15). Power for ministry does not originate in us — it flows through us. Jesus has promised us power to be His witnesses.</p> <p>4. <em>Choose to serve</em></p> <p>When position or success brings special treatment, we face a choice. We can begin to expect it — even demand it — or we can follow Christ’s example and take the lower place. Leaders are not called to be served, but to serve.</p> <p> </p> <h4>Connection to Community</h4> <p>A second safeguard against a Uzziah-like fall is inviting trusted voices into our lives.</p> <p>My wife and I used to walk a track near our home in Alaska. When I turned to talk to her, I would gradually drift into her lane. Without fail, she would say, “You’re not walking straight.”</p> <p>That simple correction kept me on course.</p> <p>We are deeply blessed if we have people who will tell us when we are not walking straight. Had Uzziah welcomed such voices, his story might have ended differently.</p> <p>Invite your spouse, a colleague, a friend, or a spiritual leader to speak honestly into your life — especially if they see pride surfacing or boundaries blurring. And when they find the courage to confront you, listen. Receive it as grace. God often sends correction before He allows consequences.</p> <p><strong> </strong></p> <h4>In Conclusion</h4> <p>The apostle Peter urges, “All of you, clothe yourselves with humility toward one another” and “Humble yourselves” (1 Peter 5:5–6). Humility does not happen accidentally. It must be pursued intentionally.</p> <p> <span style="line-height: 115%;">When we remember that God is the source, that we are servants, and that everything we accomplish flows from His grace, we remain positioned for lasting impact.</span></p> <p><span style="line-height: 115%;"> </span></p> <p><span style="line-height: 115%;"><em>This article appears in the Spring 2026 issue of </em>Called to Serve<em>.</em></span></p>{55E09DB1-CDCE-46F8-87A1-AB9C05C01A1F}https://influencemagazine.com/Practice/Transparency-and-Accountability<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Transparency-and-Accountability-1400.jpg" alt="" />In an age where credibility is constantly tested, transparency and accountability are not merely strategic choices. They are spiritual commitments.Mon, 06 Apr 2026 12:59:00 Z<p>Within<span> the Church, conversation is often framed through the lens of cultural pressure. But it runs much deeper. For Generation Z, transparency and accountability are not optional features of an institution. They are prerequisites for trust. </span></p> <p><span>Gen Z members have grown up in an era defined by access to information. This environment has forced them to ask a simple question of every institution they encounter: <em>Do your actions match your message?</em></span></p> <p><span>For the Church, that question carries profound significance.</span></p> <p><span>Young people today are not necessarily rejecting faith. Many are still searching for meaning, purpose, and truth. Surveys consistently show spiritual curiosity remains present among younger generations. But they are deeply skeptical of institutions that appear to protect their image with more care than their people.</span></p> <p><span>When the values preached do not align with the behavior shown, Gen Zers do not see this as something they can ignore. It is a fundamental breach of trust. </span></p> <p><span>That is why transparency and accountability have become essential to the credibility of the modern church.</span></p> <p><span>For the Church to maintain a meaningful presence in the lives of Gen Z, it must embrace a posture of proactive transparency. This does not mean abandoning tradition or weakening authority. It means recognizing openness is now essential to building trust. </span></p> <p><span>At its core, transparency means allowing people to understand how decisions are made and why they are made. It means clearly communicating the mission of the Church, the stewardship of resources, and the reasoning behind leadership choices.</span></p> <p><span>When members understand the process, trust grows. When decisions appear hidden or unexplained, suspicion fills the gap.</span></p> <p><span>Accountability is the natural companion to transparency. If transparency is about clarity, accountability is about responsibility.</span></p> <p><span>For the Church, accountability means creating structures that protect people rather than institutions. When mistakes occur or misconduct arises, the response cannot be shaped primarily by a desire to preserve reputation. It must be guided by a commitment to truth, justice, and the well-being of those affected.</span></p> <p><span> </span></p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Arial",sans-serif; mso-fareast-font-family:Arial; mso-ansi-language:EN;}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-size:11.0pt; mso-ansi-font-size:11.0pt; mso-bidi-font-size:11.0pt; font-family:"Arial",sans-serif; mso-ascii-font-family:Arial; mso-fareast-font-family:Arial; mso-hansi-font-family:Arial; mso-bidi-font-family:Arial; mso-font-kerning:0pt; mso-ligatures:none; mso-ansi-language:EN;}.MsoPapDefault {mso-style-type:export-only; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> <span style="line-height: 115%;"></span> <p> </p> <h6>In an age where credibility is constantly tested, transparency and accountability are not merely strategic choices. They are spiritual commitments.</h6> <p><span style="line-height: 115%;"> </span></p> <p><span>This is particularly important for younger generations who have watched multiple institutions fail when confronted with internal wrongdoing. Gen Z has seen what happens when churches prioritize self-preservation over moral clarity.</span></p> <p><span>The Church cannot afford to repeat those mistakes.</span></p> <p><span>If the Church claims to represent truth, it must also be willing to operate in the light. Thus, establishing systems that ensure ethical leadership, responsible oversight, and clear processes for addressing concerns when they arise.</span></p> <p><span>Practical steps can make a significant difference. Churches may publish clear financial reports explaining how resources are used to advance the mission of the ministry. They can establish independent advisory boards or oversight teams to provide an outside perspective and accountability. Churches should develop clear policies for handling misconduct or ethical concerns that prioritize the protection of individuals over the protection of institutional image.</span></p> <p><span>Equally important is cultivating a culture where honesty is valued more than appearance.</span></p> <p><span>Gen Z has an extraordinary ability to detect what feels performative or manufactured. Polished messaging without genuine openness will not build trust. What young adults respond to instead is authenticity. They respect leaders who acknowledge mistakes, communicate openly about challenges, and demonstrate humility in the face of failure.</span></p> <p><span>In many ways, this emphasis on authenticity aligns closely with the historic teachings of the Church itself. The Christian tradition has always emphasized truth, confession, repentance, and restoration. Transparency and accountability are not foreign concepts imported from secular culture. They are deeply rooted in the spiritual principles the Church already professes.</span></p> <p><span>When the Church embraces these values in practice, it becomes a powerful witness. Transparency communicates that the Church has nothing to hide. Accountability communicates that leadership is committed to integrity. Together, they create an environment where trust can flourish, and communities can grow in both faith and unity.</span></p> <p><span>Many young adults are seeking faith communities that feel honest, relational, and trustworthy. When traditional institutions appear guarded or defensive, young people often look elsewhere for spiritual guidance.</span></p> <p><span>Gen Zers are not asking for perfection. They understand every institution is made up of imperfect people. What they are asking for is honesty. Leaders who are willing to speak truthfully about challenges. Systems that ensure integrity even when leaders fall short. A Church that values people more than reputation.</span></p> <p><span>If the Church can model that kind of integrity, it will not only build trust with younger generations but will embody the very message it seeks to proclaim.</span></p> <p><span>In an age where credibility is constantly tested, transparency and accountability are not merely strategic choices. They are spiritual commitments.</span></p> <span style="line-height: 115%;">And for a Church seeking to reach Gen Z, those commitments may be the difference between being viewed as an institution of the past or a community of truth for the future.</span><br class="t-last-br" />{1A508601-7283-49AA-B110-712724372C87}https://influencemagazine.com/Podcast/What-Churches-Should-Know-About-Autism<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 422, George P. Wood talks to Julie Pratt about her new book, ‘Autism in the Church’.Thu, 26 Mar 2026 11:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host.</p> <p>“The church is called to be a place of belonging for all people,” writes Julie Pratt. “Paul reminded us in 1 Corinthians 12:12–27 that the body of Christ is made up of many different parts, each one valuable and necessary. In verse 22 he wrote, ‘Some of the parts that seem weakest and least important are actually the most necessary’ (NLT).”</p> <p>Pratt goes on to write, “That means individuals with autism aren’t just people we need to ‘accommodate’ out of obligation. They are essential to the life of the church. When we fail to make space for them, we’re not just failing those individuals and their families. We’re missing out on the fullness of the body of Christ.”</p> <p>In this episode, I talk to <span style="padding: 0in; border: 1pt windowtext;">Pratt about what churches need to know about people with autism in order better to include them in the life of the congregation.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">Julie Pratt is Kidmin Discipleship Director for the Assemblies of God and author of <em>Autism in the Church</em>, published by Salubris.</span></p> <p> </p> <p><iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/40621020/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe></p> <p> </p> <h4>Sponsor Ad</h4> <p>This episode of the Influence podcast is brought to you by Gospel Publishing House, distributors of <em>A Disciple’s Growth</em>.</p> <p> <span>Get a clear and practical roadmap for following Jesus with depth and purpose. Drawing from Scripture, the power of the Holy Spirit, and real-life examples, discover seven key dimensions of spiritual formation—Bible, Holy Spirit, missions, prayer, worship, service, and generosity—that shape believers into fully devoted disciples.</span></p> <p> </p> <p> </p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:"Times New Roman";}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>02:27 — Let’s start with your personal experience with autism then move to a more formal definition of autism and a description of its prevalence in the U.S.</li> <li>09:00 — You ask, “Is autism also a part of Your image, God?” How do you answer that question?</li> <li>15:29 — What are some of the challenges people with autism face in attending church, and how can leadership address those challenges?</li> <li>21:10 — What are some of the things church leaders should keep in mind when it comes to discipling people with autism?</li> <li>25:19 — How do we train volunteers throughout the congregation to minister more effectively to people with autism?</li> <li>29:48 — We have been talking about ministry <em>to</em> people with autism, but what about ministry <em>with</em> and <em>by</em> people with autism?</li> <li>35:32 — How can we support families who have a member with autism beyond the four ways of the church on Sunday morning?</li> <li>40:59 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li> <span>42:21 — Conclusion</span> </li> </ul> <br class="t-last-br" />{7E99509F-BBD5-4E5C-8655-199FA0593B03}https://influencemagazine.com/Podcast/The-Problem-of-Hell<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 421, George P. Wood talks to Allen Tennison about his recent article, “What We Believe about the Final Judgment.”Thu, 19 Mar 2026 11:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host.</p> <p>“The doctrine of hell can be a powerful motivator,” writes Allen Tennison. “Many believers initially responded to a salvation message for fear of going to hell. Christians have also dedicated themselves to prayer, evangelism, and global missions over the threat of hell.”</p> <p>“Images of hell can also move people in the other direction,” Tennison says. “Some reject Christianity because of its teaching on hell. They refuse to believe in a God who would allow people to suffer eternal torment or dismiss what they see as fear-based threats from preachers,”</p> <p>“What some view as motivation, others consider manipulation,” Tennison concludes.</p> <p>In this episode, I talk to <span style="padding: 0in; border: 1pt windowtext;">Tennison about the problem of hell based on his article, “What We Believe About the Final Judgment,” from the Winter 2026 issue of <em>Influence</em>.</span></p> <p>Allen Tennison is theological counsel to the General Council of the Assemblies of God and author of the long running <em>What We Believe</em> series in <em>Influence</em> magazine<span>. He will conclude that series in the Spring 2026 issue with an article titled, “What We Believe About the New Heavens and New Earth.”</span></p> <p> </p> <p><iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/40416425/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe></p> <p> </p> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>01:28 — What words does the Bible use both to name hell and to describe it?</li> <li>09:12 — Why is hell a “problem” for believing Christians?</li> <li>13:03 — Questions about annihilationism/conditional immortality</li> <li>20:14 — Questions about universalism</li> <li>26:26 — Questions about eternal conscious torment</li> <li>35:33 — Advocates of the traditional doctrine of hell utilize use two apologetic strategies: retribution and choice. Does the AG have a position?</li> <li>45:53 — How do we preach the doctrine of hell in a spiritual formative way?</li> <li>49:10 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li>58:02 — Conclusion</li> </ul>{8569E096-9572-4EFD-A493-A975812B70C2}https://influencemagazine.com/Practice/Discipling-Students-Online<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Discipling-Online_1400.jpg" alt="" />A steady and hopeful online presence communicates to students that their world matters to us.Mon, 16 Mar 2026 11:00:00 Z<p>You should put that on TikTok!”</p> <p>This is a common refrain among today’s teens. For them, every moment is potential content. Social media is not just entertainment, but the environment in which students live.</p> <p>That understandably concerns parents and ministry leaders. As a youth leader and father of sixth-grade twins, I too worry about how social media is affecting young people.</p> <p>Proverbs 4:23 says, “Above all else, <span class="text" style="background: white; color: black;">guard your heart,</span><span style="color: black;"> </span><span class="text" style="background: white; color: black;">for everything you do flows from it.” What we allow into our lives can change us at a heart level, shaping how we think and act.</span></p> <p>For many students, nothing is more influential than the world on their screens. As of 2024, 90% of U.S. youth aged 13–17 used YouTube, according to <a href="https://www.pewresearch.org/internet/2024/12/12/teens-social-media-and-technology-2024/"><span>Pew Research Center</span></a>. Majorities also spent time on TikTok (63%); Instagram (61%); and Snapchat (55%).</p> <p>Nearly half of teens (46%) reported being online “almost constantly,” up from 24% a decade earlier. And <a href="https://www.pewresearch.org/internet/2025/04/22/teens-social-media-and-mental-health/"><span>48%</span></a> said social media was negatively affecting users their age.</p> <p>Those who disciple students cannot ignore these realities. Social media is shaping young people every day.</p> <p>Yet there is reason for optimism. After all, our mission is to take the gospel everywhere, translating timeless biblical truths into contemporary contexts.</p> <p>From the advent of the printing press to the rise of radio and television, the Church has long used the technology of its day to disseminate Christ’s message.</p> <p>The question is not whether we should utilize social media for ministry, but how to enter digital spaces with wisdom, safety, and a pastoral heart.</p> <p>I recently watched a video of an old Billy Graham crusade. The message was simple, urgent, and passionate.</p> <p>What most captured my attention wasn’t the sermon, however, but the moment Graham looked into the camera and invited viewers to call a phone number if they wanted to accept Christ as Savior.</p> <p>During the 1950s and ’60s, as many Christians were wrestling with whether television was too worldly, Graham embraced the opportunity to broadcast the gospel into living rooms. And viewers used rotary telephones when responding to altar calls.</p> <p> </p> <h4>Digital Discipleship</h4> <p>The debate over whether technology belongs in ministry is nothing new. The tools we use may change, but the mission of making disciples remains the same.</p> <p>I understand the hesitation of some youth ministers to utilize social media. A 2023 <a href="https://www.hhs.gov/sites/default/files/sg-youth-mental-health-social-media-advisory.pdf"><span>advisory</span></a> from the U.S. surgeon general warned of potential mental health risks associated with children and teens interacting with social media. Algorithms maximize engagement, not well-being.</p> <p>Comparison culture on social media can damage self-esteem. I know of students whose entire sense of worth rises and falls with online “likes.”</p> <p>Nevertheless, absence is not protection. Students are already on social media. The question is whether the Church will also be there, modeling the way of Christ.</p> <p>Social media is not just a place to post announcements. Whether we recognize it or not, it is an environment for formation.</p> <p>Algorithms track what users watch, like, and share, and then continually offer more of the same. Over time, this feedback loop reinforces ideas and behaviors. Yet it doesn’t necessarily encourage positive growth or character development.</p> <p>What students celebrate, fear, or believe returns to their social media feeds again and again. That content might be harmless or deeply damaging, but it is certainly shaping them.</p> <p>Youth leaders can’t control what students see online. What we can do is show up and demonstrate what it looks like to follow Jesus in a digital world.</p> <p>We can also partner with parents and guardians as they establish boundaries and guide their teens toward right choices.</p> <p>Teenagers know when the adults they care about are present and when they are absent. Presence matters more than we often realize.</p> <p> </p> <h4>Online Pastor</h4> <p>The acronym PASTOR — presence, ask, serve, train, open, and root — provides a helpful way to think about how youth leaders and families can utilize social media for discipleship.</p> <h6><span>The question is not whether we should utilize social media for ministry, but <br /> how to enter digital spaces with wisdom, safety, and a pastoral heart.</span></h6> <p><em>Presence</em> means showing up where students are. This includes the digital spaces they use.</p> <p>A steady and hopeful online presence communicates to students that their world matters to us.</p> <p>Create youth ministry accounts on the platforms students frequent, such as Instagram, TikTok, and YouTube Shorts.</p> <p>Ask your students what platforms they use. Preferences shift over time, and the students in your ministry are the best sources on the subject.</p> <p>Approach content creation from a parental perspective. Consider what kinds of content you would want your child to see from the church. Seek input and ideas from parents and guardians.</p> <p>Provide digital safety resources, host parent nights, and equip families with tools they can use at home. Presence builds trust, and clarity improves safety.</p> <p><em>Ask</em> and listen with genuine curiosity.</p> <p>Healthy discipleship begins with a willingness to learn. Ask students what they are seeing online. Invite them to talk about what content stood out to them recently and why. Inquire about which influencers students follow.</p> <p>Listen without immediately offering advice or correction. When students feel safe sharing, they may be more open to spiritual conversations later.</p> <p>Use content to <em>serve</em>, not just sell. Many church accounts look like digital billboards. Most students will just scroll past such content.</p> <p>Think like a shepherd rather than a marketer. Post Scripture reflections that speak to feelings students may be experiencing, such as anxiety, insecurity, or loneliness.</p> <p>Share short video clips that point young people toward Jesus. Highlight students taking steps of faith or serving others. Celebrate what God is doing in their lives.</p> <p>When promoting events, connect them to purpose. Students respond to authenticity, not advertising.</p> <p><em>Train</em> students to use godly discernment online. Social media is shaping how students think about identity, truth, relationships, and worth. Ignoring that reality leaves a massive discipleship gap.</p> <p>Give students biblical guidance for navigating social media. Paul’s instructions in Philippians 4:8 concerning healthy ways of thinking are extremely relevant for today’s digital world. Encourage students to consider how social media content is forming their thoughts about God, themselves, and others.</p> <p><em>Open</em> conversations through student engagement. Create posts asking what students want to learn or how your team can pray for them.</p> <p>Feature stories and testimonies. Invite students to talk about how God met them at camp or during the hardest week of the school year.</p> <p>Welcome parents into these conversations. Offer content they can use to engage teens in spiritual discussions on the way to school or around the dinner table.</p> <p>Finally, <em>root</em> all of these efforts within genuine community. Social media can extend ministry opportunities, but it cannot replace in-person discipleship.</p> <p>Use your online presence to point students back to worship gatherings, small groups, retreats, and serving opportunities.</p> <p>Model healthy screen time limits. Encourage leaders and volunteers to put away phones to pray, worship, and engage in fellowship together. Normalize device-free spaces.</p> <p>We don’t have to be social media experts to show up where students are and point them toward Jesus.</p> <p>Platforms will change, but our God-given mission will not. Our calling is to love students enough to share not only the gospel, but our lives as well — both online and off (1 Thessalonians 2:8).</p> <p><em><span style="background: white; color: #222222;"> </span></em></p> <p><em><span style="background: white; color: #222222;">This article appears in the Winter 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{E5450598-18EA-45B8-8A54-855AF055D323}https://influencemagazine.com/Podcast/The-Importance-of-Ethical-Ministry<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 420, George P. Wood talks to Brad Kesler about his book, ‘Trusted with Treasure’.Fri, 13 Mar 2026 11:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host.</p> <p>“Most professions have ethical codes of conduct that govern the behavior of members,” writes Brad Kesler. “If ethical behavior is important for other professions, how much more for ministers of the Lord Jesus Christ?”</p> <p>Kesler wrote a just-published book on ministerial ethics to “equip all God’s people, and especially ministers, to conduct ministry in such a way that it glorifies God, protects and encourages the church, and sets up the minister for long-term, healthy ministry. Too many ministers have shipwrecked their ministries on the rocks of ignorance and sin.”</p> <p>In this episode, I talk to <span style="padding: 0in; border: 1pt windowtext;">Kesler about the importance of ministerial ethics generally as well as the issues of money, sex, and power specifically.</span></p> <p><span style="padding: 0in; border: 1pt windowtext;">Brad Kesler is general secretary of the Assemblies of God and (full disclosure) my boss</span>. He is author of <a href="https://gospelpublishinghouse.com/store/startitem.cfm?item=027082&cat=iNEWTITLES&mastercat=&path=AGMHCINDEX"><em>Trusted with Treasure: A Handbook of Ethics in Ministry</em></a>, published by Gospel Publishing House.</p> <p> </p> <h4>Sponsor Ad</h4> <p>This episode of the Influence podcast is brought to you by Gospel Publishing House, distributors of <em>The Third Voice</em>.</p> <p>Students are surrounded by noise—voices that distract, entertain, and shape their beliefs—yet they feel more alone than ever. Anxiety, identity struggles, and hopelessness are rising. What’s missing is a third voice: a mentor who speaks truth, hope, and biblical wisdom. <em>The Third Voice</em> equips youth pastors, leaders, and mentors to step into that gap.</p> <p> <span>For more information about <em>The Third Voice</em> visit <a href="https://gospelpublishinghouse.com/store/startitem.cfm?item=024310&cat=AGMHCINDEX&mastercat=&path=AGMHCINDEX">GospelPublishingHouse</a>.</span></p> <p><span> </span></p> <p><span><iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/40403680/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe></span></p> <p> </p> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>01:55 — Why is ethics crucial to Pentecostal ministry?</li> <li>02:55 — Chapter 3 outlines a process for ethical decision-making. Can you walk us through that process?</li> <li>06:35 — Why do you focus on the issues of money, sex, and power. And what temptations does money pose to ministers.</li> <li>11:30 — How should ministers face the temptations posed by sex outside of marriage?</li> <li>14:39 — How should ministers navigate the dilemmas power poses to them?</li> <li>16:38 — What are best practices for relationships on a church or ministry team?</li> <li>24:13 — What are best practices for relating to the fellowship, whether at the sectional, district, or national level?</li> <li>28:35 — What are some practical ways for ministers to use social media well?</li> <li>33:18 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li> <span>34:47 — Conclusion</span></li> </ul>{6F448684-71BF-4148-88DC-425280FC7666}https://influencemagazine.com/Practice/Stop-Begging-and-Start-Building<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Stop-Begging_1400.jpg" alt="" />When volunteers serve out of guilt or obligation, they’re not committed to the mission.Wed, 11 Mar 2026 11:00:00 Z<p>A common reality among children’s ministries is the need for more volunteers. Gaps can become particularly noticeable during times of change.</p> <p>Following pandemic shutdowns several years ago, my congregation was ready to relaunch Wednesday night services. Amid the disruptions, however, many of our volunteers had either moved or stopped attending church altogether.</p> <p>It was like starting over, and we were stuck. I spent week after week desperately looking for volunteers just to keep our ministry doors open. After a few months, I realized it was time to change my approach.</p> <p>It wasn’t easy, but we eventually found a solution. It all started with renewed emphasis on vision casting, culture building, and empowerment.</p> <p>Whether you are struggling to find workers or simply looking to expand your volunteer base, three paradigm shifts can help you attract and retain dedicated children’s ministry volunteers.</p> <p> </p> <h4><strong>From Guilt to Vision</strong></h4> <p>First, stop guilting people and start casting vision.</p> <p>The problem with my Wednesday night recruiting strategy was my desperation. And people could hear it in my plea.</p> <p>You might feel tempted to tell people the children’s ministry will shut down if they don’t step up, or threaten to require that all parents serve. Such pressure gets results — for a short time.</p> <p>When volunteers serve out of guilt or obligation, they’re not committed to the mission. What’s more, they will look for an exit as soon as they encounter difficulties.</p> <p>Instead of recruiting out of desperation, cast vision. Believers want to make a difference, especially in matters of eternal significance.</p> <p>Explain what you are trying to accomplish in your children’s ministry. Describe the role of volunteers in the mission. Share success stories. Talk about how even small investments of time can change a child’s life.</p> <p>For example, you might approach potential nursery volunteers by saying, “We have a nursery full of brand-new people who need to know Jesus. They may not speak yet — or walk or feed themselves — but you will get the first opportunity to tell them about Jesus. You can make a difference for the next generation just by rocking a baby. If you think you can do that, let’s talk.”</p> <p>When people see volunteering as a Kingdom opportunity rather than a burden, they will want to serve.</p> <p> </p> <h4><strong>From Numbers to Culture</strong></h4> <p>Instead of fixating on the number of volunteers you need, become a culture builder.</p> <p>You can cast incredible vision. But if your systems are a mess, your volunteer morale is low, or no one knows what’s going on, you’ll lose people faster than you can recruit.</p> <p>To slow the revolving door of volunteers, create an environment where people enjoy serving. Equip team members for success.</p> <p>Volunteer applications and background checks are important. They let workers know you follow safety processes. If that’s all you’re doing to onboard volunteers, though, you are missing vital culture-building opportunities.</p> <p>New volunteers may wonder, <em>What should I wear? What time do I show up? What should I do if I need to miss a service? How will I know if I’m succeeding in this area of ministry?</em></p> <p>I give new recruits a job description and policy manual and take time to answer their questions. People feel more comfortable when they know the expectations and guidelines.</p> <h6>To slow the <br /> revolving door of <br /> volunteers, create <br /> an environment <br /> where people <br /> enjoy serving.</h6> <p>However, volunteers also need training. Don’t just put them in a classroom with a book and best wishes. Have new volunteers shadow you or another seasoned worker for a while. Then give them more responsibility.</p> <p>Once volunteers are trained, show your appreciation regularly. Small gifts, parties, and simple thank-you notes are invaluable.</p> <p>Whenever you meet with volunteers, remind them of the mission and let them know how they’re helping achieve it.</p> <p>Regularly acknowledge the wins in your ministry. Share testimonies of life change and growth during pre-service huddles and volunteer training events. Celebrate these victories together.</p> <p>All of this is culture building. People want to know they’re on a winning team. It is the leader’s job to show them they are. </p> <p>If you don’t know of any wins to highlight, start looking for them. Listen to what children and parents are saying. Notice the joy on faces during Vacation Bible School. Watch what God is doing around the altars at camp.</p> <p>As you note and celebrate these things together, your culture is strengthened. Volunteers will recognize that their contributions are valuable and appreciated. They will feel like part of the team. And they will know they are making a difference in the lives of children.</p> <p>Over time, you’ll find more of your volunteers staying and enthusiastically serving.</p> <p><em> </em></p> <h4><strong>From Management to Empowerment</strong></h4> <p>Finally, shift your emphasis from managing to empowering volunteers.</p> <p>Children’s pastors often limit team members to basic childcare duties. Volunteers have gifts, professional skills, and creative ideas to contribute. Yet in many cases, all they get to do is stand back and watch.</p> <p>I know because I’ve done this to volunteers. My first children’s ministry could have been called the David Reneau show. I did everything: worship, stories, and games. I even managed the audio and visual elements while speaking.</p> <p>After a few years, I realized I was underutilizing my volunteers — and exhausting myself.</p> <p>Giving away responsibility is hard. After all, you care deeply about the ministry. But while you may feel you are the only one who can do things right, it’s simply not true.</p> <p>Someone gave you the chance to learn. You need to return the favor.</p> <p>The only way you can attend the main service, go on vacation, or leave your ministry well is by empowering others to lead. Give them opportunities to discover and use their God-given gifts.</p> <p>Create a lead team. Identify volunteers who are passionate about small groups, worship, and teaching, and ask for their help in these areas. Give them a stake in<span>  </span>ministry decisions.</p> <p>After a while, you might hear volunteers talking about <em>their</em> ministry. They’ll start taking ownership and leading without you pressuring them. They will show up early and stay late because they believe in the mission and play crucial roles in fulfilling it.</p> <p>As I implemented these changes, my recruiting problems became a thing of the past. It didn’t happen overnight. But over time, I gained faithful volunteers and let go of my desperation.</p> <p>When the time came for me to leave that position, I was able to do so with confidence, knowing the ministry would continue successfully in my absence. For me, there is no greater reward this side of heaven.</p> <p>That day will inevitably come for you as well. To build an enduring ministry, you must equip people for service.</p> <p>Recruiting volunteers can be difficult and frustrating at times. But it’s our job as leaders to train workers for the harvest.</p> <p>You can’t and shouldn’t do everything yourself. You need volunteer leaders who will believe in the mission and own the ministry.</p> <p>Ultimately, you’re not just assembling a team of volunteers. You’re building ministers who help kids develop an authentic faith in Jesus that will last a lifetime.</p> <p><em><span style="background: white; color: #222222;"> </span></em></p> <p><em><span style="background: white; color: #222222;">This article appears in the Winter 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{395D20E0-D3F5-46EE-83D6-AE0FBC213A03}https://influencemagazine.com/Practice/Gods-Goodness-Prevails<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Gods-Goodness-WAVE_1400.jpg" alt="" />God redeems our brokenness for His glory and our good.Mon, 09 Mar 2026 11:00:00 Z<p>We had been sitting in standstill traffic for over an hour, waiting for a bike race to clear the two-lane road we were traveling.</p> <p>I rubbed my pregnant belly and glanced back at our two young daughters. They were handling the delay to a much-anticipated vacation surprisingly well.</p> <p>The previous two years had been a whirlwind. My husband, Brad, and I had moved across the country with our 1-year-old daughter to plant a church in Philadelphia.</p> <p>Our second daughter was born exactly six months before we launched City Life Philly (Assemblies of God).</p> <p>A week after celebrating the church’s first anniversary in September 2012, we closed on a home purchase.</p> <p>Amid unpacking boxes, caring for two toddlers, and preparing for the arrival of a new baby, I had been counting down the days until we left for a beach vacation with our extended family.</p> <p>My dad was driving, and the traffic jam provided an opportunity for us to talk about everything from parenting to football. Somewhere between discussing the church’s anniversary and belting out a song for the girls, my dad looked at me with a huge smile on his face.</p> <p>Dad expressed his excitement for the week ahead and gratitude to God for this time together.</p> <p>Perhaps I was just feeling overwhelmed and exhausted, but I felt a nagging sense of dread and fear.</p> <p>When I mentioned this, Dad responded confidently, “Leah, bad things are going to happen in this world, but God’s goodness will always prevail.”</p> <h6>My image of God <br /> as a good <br /> Heavenly Father <br /> was shattered. The <br /> faith I’d held my <br /> entire life suddenly <br /> felt hollow.</h6> <p>In that moment, it was as if God spoke calm to the storm in my spirit.</p> <p><em>That’s right,</em> I thought. <em>God’s goodness will prevail. I can rest in that.</em></p> <p>I had no idea how crucial this truth would be to me just hours later.</p> <p>The next morning, my dad was swimming in the surf when a powerful wave hit him. The force slammed him to the ocean floor, breaking his neck.</p> <p>Rescuers resuscitated him on the beach, but my dad never regained consciousness. After 10 days in the hospital, Dad died. I was devastated.</p> <p>Giving birth to a son a few weeks later was a bright spot in this dark season. But it also meant I had little capacity to process my grief beyond feelings of shock and denial.</p> <p>My recovery approach involved distracting myself with mothering and ministry. Even as I smiled and greeted people at church, I hoped no one noticed the suffocating pain and anxiety I tried desperately to hide.</p> <p>It wasn’t until about eight months after my father’s death that I was able to admit I wasn’t OK. I struggled to enjoy even simple moments with my husband and children, wondering whether tragedy would someday taint those memories as well. I lay awake at night imagining what terrible thing might happen next to our family or church.</p> <p>Worst of all, my image of God as a good Heavenly Father was shattered. The faith I’d held my entire life suddenly felt hollow.</p> <p>Denying my pain did not make it go away. Instead, it kept me from regaining joy, peace and hope. I needed help.</p> <p>I sought professional counseling and began confronting internal issues I could no longer ignore. I also turned to trusted friends, who walked with me as I took steps toward healing.</p> <p>Rather than extinguishing my faith, facing tough questions allowed me to identify and embrace each stage of grief.</p> <p>While experiencing aspects of God’s mercy I had never before encountered, I began to see this process as a gift. Not only did it strengthen my faith, but it also equipped me for pastoral ministry.</p> <p>When people in my congregation are suffering, I don’t offer platitudes or encourage them to move on quickly. I simply sit with them in their pain, sharing the burden as others have done for me.</p> <p>Over the past 24 years of serving in full-time ministry, I have also had the privilege and joy of celebrating with many who experienced divine healing.</p> <p>The question of why some are healed while others, like my dad, don’t receive physical restoration this side of heaven has been one of the most difficult aspects of my journey.</p> <p>Yet through such wrestling, God continually points me to His resurrection hope. The older I get, the more convinced I am that God truly redeems our brokenness for His glory and our good.</p> <p>The words of my earthly dad and promises of my Heavenly Father remind me God’s goodness will always prevail.</p> <p><em><span style="background: white; color: #222222;"> </span></em></p> <p><em><span style="background: white; color: #222222;">This article appears in the Winter 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{871565EB-5889-406B-8BDC-ADC6F71E1CB5}https://influencemagazine.com/Podcast/Using-Good-Judgment-in-Worship<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 419, George P. Wood talks to Steven Félix-Jäger about his book, ‘How to Worship for All Its Worth’.Thu, 05 Mar 2026 12:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host.</p> <p>“The so-called worship wars often consist of ill-suited judgments about worship,” writes <span style="padding: 0in; border: 1pt windowtext;">Steven Félix-Jäger</span>. </p> <p>“The debates generally center around the question of what constitutes appropriate worship and can include issues such as the use of contemporary music versus traditional hymns, the role of preaching, the usual of visual aids and technology, and the role of personal experience in worship.”</p> <p>In this episode, I talk to <span style="padding: 0in; border: 1pt windowtext;">Félix-Jäger</span> about how to assess the arguments in these debates and use good judgment when planning a worship service.</p> <p><span style="padding: 0in; border: 1pt windowtext;">Steven Félix-Jäger</span> is associate professor and chair of Worship Arts and Media at Life Pacific University and a credentialed minister in the Foursquare Church. He is author of <em>How to Worship for All Its Worth</em>, published by Zondervan Academic.</p> <p> </p> <h4> Sponsor Ad</h4> <p>This episode of the Influence podcast is brought to you by Gospel Publishing House, distributors of <em>A Disciple’s Growth</em>.</p> <p>Get a clear and practical roadmap for following Jesus with depth and purpose. Drawing from Scripture, the power of the Holy Spirit, and real-life examples, discover seven key dimensions of spiritual formation—Bible, Holy Spirit, missions, prayer, worship, service, and generosity—that shape believers into fully devoted disciples.</p> <p> <span>For more information about <em>A Disciple’s Growth</em> visit <a href="https://gospelpublishinghouse.com/store/startitem.cfm?item=027072&cat=iNEWTITLES&mastercat=&path=AGMHCINDEX">GospelPublishingHouse.com</a>.</span></p> <p><span> </span></p> <p><iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/40297485/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe></p> <p> </p> <p> </p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:"Times New Roman";}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>01:49 — How do you define “worship”?</li> <li>06:20 — Should all churches adopt a common worship style or improve whatever style they currently utilize? Or both?</li> <li>11:35 — What do you mean by “judgment,” generally speaking, and what is good “biblical judgment”?</li> <li>23:30 — What is aesthetics, and how do we exercise good aesthetic judgment?</li> <li>31:58 — How is theological judgment different from biblical judgment, and how do you use it in the context of planning a worship service?</li> <li>47:37 — What is pastoral judgment, and how do we use it?</li> <li>53:18 — What is “flow,” and how do we plan a worship service for better flow?</li> <li>1:03:48 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li> <span>1:04:34 — Conclusion</span> </li> </ul> <br class="t-last-br" /> <br class="t-last-br" />{8E68BEA6-1873-4078-A71D-EEC6EE2D3DCB}https://influencemagazine.com/Practice/Beyond-Quilting<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Beyond-Quilting_1400.jpg" alt="" />Women’s ministry may look different from one context to the next, but Christ’s mission is always at the center.Wed, 04 Mar 2026 12:00:00 Z<p>When my husband, Gordon, and I assumed our first lead pastorate years ago, one of my first projects was to expand the church’s ministry to women.</p> <p>At the time, our women’s ministry was a gathering of senior ladies who quilted on Tuesday mornings. Although the prospect of recruiting more quilters thrilled them, that’s not what I had in mind.</p> <p>I cast a vision for reaching women of diverse ages, backgrounds, and interests. The quilting group was skeptical, but they appreciated the enthusiasm of their new, 25-year-old women’s leader and agreed to help.</p> <p>Little did I know God would use those small steps of faithfulness to shape multiple generations.</p> <p>Emili Bell was a young girl when her mother became a member of our women’s lead team. Her mom’s example and the ministry itself made a lasting impression on Bell.</p> <p>“Growing up, I saw what it truly meant to serve by watching my mom serve in ministry,” Bell says. “She modeled for me what it meant to follow Christ, and I absolutely fell in love with the church and servanthood. I saw lifelong friendships, the impact on communities and changed lives happen. At a very young age, I knew I wanted to serve the church.”</p> <p>Now 33, Bell is women’s ministries and preschool/nursery director for Bethel Church at Vista Pointe (Assemblies of God) in Medford, Oregon. She is passionate about discipling women and encouraging them to reach their Kingdom potential.</p> <p>Unfortunately, when many people think of women’s ministries, they envision little more than quilting.</p> <p>Women frequently tell me, “Those groups aren’t for me. I’m not into doilies and tea parties.”</p> <p>My response is, “I’m not really into those things either. But I do care about growing spiritually and helping others do the same.”</p> <p>Women’s ministry is, quite simply, ministry to women. That may look different from one context to the next, but Christ’s mission is always at the center.</p> <p>AG Women celebrated its centennial during 2025. I am grateful for this milestone and the century of ministry and life change it represents.</p> <p>As national director of AG Women, discipleship is my priority. Everything else flows from the priority of seeing women develop a growing relationship with God.</p> <p>Fellowship is also vital. In a world of superficial and artificial connections, women are craving meaningful conversation, community, and friendship.</p> <p>Churches should create intentional spaces where women can form relationships, grow spiritually, and discover their God-given purpose. Effective women’s ministries have four crucial elements in common.</p> <p><strong> </strong></p> <h4><strong>Leadership</strong></h4> <p>Every church needs a women’s ministries leader, and every women’s ministries leader needs a team.</p> <h6>Every women’s event, Bible study, retreat, or gathering can be a pathway that leads women to a transformational relationship with Christ.</h6> <p>This leader doesn’t have to be a staff member or pastor’s wife. Find a spiritually mature woman who wants to help others grow in relationship with God and one another.</p> <p>Many women’s ministries leaders are volunteers. Rather than trying to carry the full weight of the group, they should develop other leaders and delegate responsibilities. Others can help with such duties as facilitating discussions, planning events, hosting gatherings, and overseeing benevolence projects.</p> <p>Recruit a lead team representing different generations, races, and ethnicities, and with a variety of gifts and professional experiences. Participants will benefit from the team’s diverse leadership examples and contributions.</p> <p>It’s time to dispel old stereotypes that women can’t work well together. We share a common gospel mission, and the Holy Spirit unites us through the bond of peace (Ephesians 4:3).</p> <p>We need women of faith to step up and lead with compassion, conviction, wisdom, integrity, and anointing.</p> <p><em> </em></p> <h4><strong>Vision</strong></h4> <p>No matter how talented and creative leaders may be, they still need a God-given vision.</p> <p>Ask God to show you how to reach the women in your community. Start small, dream big, and trust the Lord to do what only He can.</p> <p>Consider how to reach and include young women, single women, busy professionals, mothers with childcare needs, and those who are unfamiliar with church culture.</p> <p>Make sure the ministry’s vision aligns with the church’s. It should be complementary, not competitive.</p> <p>Regularly evaluate which strategies are outdated or no longer effective, what aspects of vision communication need greater clarity, and who your ministry approach is overlooking.</p> <p> </p> <h4><strong>Culture</strong></h4> <p>To fulfill the vision, you must build a healthy culture.</p> <p>Culture change happens when even a small group of leaders comes together in unity. It starts with an atmosphere of faith and sisterhood<em>.</em></p> <p>Christ-centered culture grows as people love their neighbors and share testimonies of God’s intervention, provision, and miracles.</p> <p>Identify practices and mindsets that are hurting your culture and hindering the ministry’s vision. Determine steps you can take right away to create a more welcoming and God-honoring culture.</p> <p> </p> <h4><strong>Outreach</strong></h4> <p>Women’s ministry should be inward<em> and</em> outward focused as we seek to reach our community and world with the gospel message. A Bible study or fun activity can become an on-ramp to greater church engagement.</p> <p>Christy English, a women’s ministries leader at Christian Life Church (AG) in Bensalem, Pennsylvania, has seen her group rally around evangelism. Her guiding verse is, “<span style="color: #212121;">We are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do” (</span>Ephesians 2:10).</p> <p><span style="color: #212121;">“As a leader, it has been my greatest joy to watch our women’s ministry grow and flourish as I began taking this verse seriously,” English says. “I simply provided opportunities for women to live out their purposes through tangible works of service in missions at home and abroad.”</span></p> <p><span style="color: #212121;">This missional emphasis has yielded results that are rippling across the community and beyond.</span></p> <p><span style="color: #212121;">“Women who once sat quietly on a pew have been transformed into passionate advocates and leaders,” English says. “They began serving and lifting others, both right down the road in New York City and Philadelphia outreaches, as well as across the world on serve trips. Their confidence has blossomed, their faith has deepened, and the purpose of Jesus Christ has become a priority in their lives.”</span></p> <p>Jesus did not tell us to create ministries. He said, “Go and make disciples” (Matthew 28:19).</p> <p>Every women’s event, Bible study, retreat, or gathering can be a pathway that leads women to a transformational relationship with Christ.</p> <p>AG Women is about spiritual formation, finding purpose, discovering gifts, and sharing victories and struggles within a context of Scripture, prayer, and genuine relationships.</p> <p>Ministry to women is not just a program, but a movement that shapes generations. May we lead with love and advance the gospel like the faithful women who came before us.</p> <p><em><span style="background: white; color: #222222;"> </span></em></p> <p><em><span style="background: white; color: #222222;">This article appears in the Winter 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{36A9CA1D-E8E8-4DE7-A8B7-30E1E74F833C}https://influencemagazine.com/Practice/Ready-to-Lead<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/ready-to-lead-1400.jpg" alt="" />The question isn’t whether they are ready to lead. The question is: Are we ready to allow them?Mon, 02 Mar 2026 12:00:00 Z<p>The<span> conversations around Generation Z in the Church often focus on what is being lost, declining attendance, or shifting affiliations. </span></p> <p><span>But as a university president who spends my days surrounded by this generation, I witness young people who aren’t just looking for a seat in the pews; they are looking for ways to lead. I see this at Southeastern University, specifically in the unique perspective that Gen Z brings to our campus and local churches. </span></p> <p><span>When we move past stereotypes and look at the heart of this generation, we find a group of leaders uniquely equipped to help the Church navigate a complex culture. They don’t just want to be part of the mission; they want to be the hands and feet of it.</span></p> <p><span>Gen Z members have grown up in a world of influencers and AI-generated personas. Because of this, they can sense inauthenticity from a mile away. They aren't interested in over-polished performances. Gen Zers crave raw honesty.</span></p> <h6>The question isn’t whether they are ready to lead. The question is: Are we ready to allow them?</h6> <p><span>When you bring Gen Zers onto your team, they will push the organization toward transparency. They remind us that the Church is at its best not when it looks perfect, but when it is real. This drive for authenticity forces us to align our private character with our public ministry.</span></p> <p><span>For Gen Z members, technology isn't just a tool; it’s the language they speak. In an era where the Church must navigate the complexities of online ministry and digital discipleship, their insight is invaluable. Gen Zers provide an intuitive understanding of how to build connections in digital environments, helping the Church stay relevant without compromising the message.</span></p> <p><span>Beyond its digital influence, Gen Z is also the most diverse generation in history. Gen Zers have grown up connected to voices and perspectives from every corner of the earth. This gives them a unique capacity to help the Church build a more inclusive and inviting culture.</span></p> <p><span>The mindset of Gen Zers often transcends traditional denominational or cultural silos. In doing so, they serve as a reminder that the Great Commission is a global mandate. By leading with empathy and a desire to understand others, they help our church teams reflect the beauty and diversity of the Body of Christ.</span></p> <p><span>Leading Gen Zers is not about controlling them; it’s about mentoring them. It requires us to lead from the inside out, modeling the character and integrity they so deeply desire to see. When we give this generation a seat at the leadership table, we aren't just doing them a favor. We are strengthening the future of the Church.</span></p> <p><span>The question isn’t whether they are ready to lead. The question is: Are we ready to allow them?</span></p> <br class="t-last-br" />{FA616D5F-6F46-45FF-9DBF-094164D9F514}https://influencemagazine.com/Podcast/Taking-Kidmin-to-the-Next-Level<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 418, George P. Wood talks to David Reneau about how to build a thriving children’s ministry.Thu, 26 Feb 2026 12:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host.</p> <p>“Children’s ministry is arguably one of the most difficult ministries to lead, but it is also the most rewarding,” writes David Reneau. </p> <p>“We get the sacred opportunity to be some of the first people to tell little children — the next generation — about Jesus. We get to plant the seeds, tend and water the soil, and watch the first little tender sprouts peek out of the ground as our kids begin their faith journey and discover their calling.”</p> <p>What are the best ways to maximize this opportunity?</p> <p>In this episode, I talk to David Reneau about how to make the most of your congregation’s children’s ministry.</p> <p>Reneau is an ordained Assemblies of God minister and lead pastor at Encounter Church in Toccoa, Georgia, with over 17 years of hands-on children’s ministry experience. He is author of <em>Next-Level Kidmin: The Children’s Pastor’s Practical Guide to Building a Thriving Ministry</em>.</p> <p> </p> <h4>Sponsor Ad</h4> <p>This episode of the Influence podcast is brought to you by Gospel Publishing House, distributors of <em>The Heart of a Pathfinder</em>.</p> <p>You’re not just leading for now; you’re building for what’s next. How big would you dream if you saw your ministry through a generational lens?</p> <p>Melissa Alfaro challenges us to approach leadership through the lens of a pathfinder. She calls ministry leaders to do the hard work of clearing the path so future generations can step into their call.<em> </em></p> <p> <span>For more information about <em>The Heart of a Pathfinder</em> visit <a href="https://gospelpublishinghouse.com/store/startitem.cfm?item=027076&cat=AGMHCINDEX&mastercat=&path=AGMHCINDEX">GospelPublishingHouse.com</a>.</span></p> <p><span> </span></p> <p><span><iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/40218550/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe> </span></p> <h4> </h4> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>02:05 — How do we keep the gospel central to our Kidmin leadership?</li> <li>04:36 — What are the three fundamental elements of children’s ministry?</li> <li>16:51 — What are the best practices for recruiting, training, and even firing volunteers?</li> <li>27:15 — How do you decide whether a Sunday school model or a small group model is the best fit for you congregation’s children’s ministry?</li> <li>30:15 — How do you plan a children’s church service that keeps the kids’ energies at appropriate levels throughout the service?</li> <li>35:37 — Give us a few ideas about how to pick the best curriculum. Also, how do we incorporate action — evangelism, missions, compassion — into our lesson planning?</li> <li>41:41 — How do we do the work of ministry in a way that doesn’t kill the work of God in us personally?</li> <li>44:31 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li>45:35 — Conclusion</li> </ul>{BB710055-D690-4C43-9E65-2D0A7C3FC643}https://influencemagazine.com/Practice/What-We-Believe-About-the-Final-Judgment<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/TheFinalJudgment1400.jpg" alt="" />Ministers should respond to the doctrine of hell by preaching and teaching it, and leading people to live in light of eternity.Wed, 25 Feb 2026 12:00:00 Z<p>I recently saw a post on social media from someone who was leaving the Christian faith. Among the reasons this person listed was difficulty reconciling the concept of hell with God’s love.</p> <p>The doctrine of hell can be a powerful motivator. Many believers initially responded to a salvation message for fear of going to hell. Christians have also dedicated themselves to prayer, evangelism, and global missions over the threat of hell.</p> <p>Images of hell can also move people in the other direction. Some reject Christianity because of its teaching on hell. They refuse to believe in a God who would allow people to suffer eternal torment or dismiss what they see as fear-based threats from preachers.</p> <p>What some view as motivation, others consider manipulation.</p> <p>In <em>Why I Am Not a Christian</em>, philosopher and atheist Betrand Russell wrote, “There is one very serious defect to my mind in Christ’s moral character, and that is that He believed in hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment.”</p> <p>Christians believe in hell because Jesus did. But believers have also struggled with how to explain, defend, or live in light of such a doctrine for most of church history.</p> <p>How do we take seriously what the Bible says about hell? Are we prepared for the impact that belief may have on others?</p> <p>Along with the historic and global Church, the Assemblies of God upholds the teaching of an eternal hell as defined in Article 15 of its Statement of Fundamental Truths, “The Final Judgment.”</p> <p>Yet how we understand and live this doctrine can shape people’s views of God and influence how they receive the gospel from us.</p> <p> </p> <h4><strong>Theology of Hell</strong></h4> <p>Some English Bible translations use the word “hell” for the Greek <em>Gehenna</em>, <em>Hades</em>, and <em>Tartarus</em> in the New Testament, and the Hebrew <em>Sheol </em>in the Old Testament.</p> <p>Because these terms are not all synonymous, we cannot assume the English word “hell” means the same thing throughout Scripture.</p> <p><em>Sheol </em>and <em>Hades</em> both refer to the abode of all the dead. Texts like Deuteronomy 32:22 may allude to ongoing punishment for the wicked in <em>Sheol</em>. However, it wasn’t until the intertestamental period that Jewish literature clearly described disparate afterlife experiences for the wicked and righteous.</p> <p>By New Testament times, many viewed <em>Sheol</em> as a detention center for the wicked and paradise for the righteous as all awaited final judgment. Jesus’ story of Lazarus and the rich man in Luke 16 reflects this view.</p> <p><em>Sheol</em>, or <em>Hades</em>, is not the place of everlasting damnation. Neither is <em>Tartarus. </em>Found only in 2 Peter 2:4, <em>Tartarus</em> refers to a dungeon-like holding place for angels facing judgment.</p> <p>In referencing the final judgment, Jesus used the name <em>Gehenna </em><span>11 times</span>. (Matthew 5:22,29–30; 10:28; 18:9; 23:15,33; Mark 9:43,45,47; Luke 12:5).</p> <p><em>Gehenna </em>referred to an actual place, the Valley of Hinnom or Ben Hinnom, on Jerusalem’s south slope. Because wicked kings sacrificed children to false gods in that valley (2 Kings 23:10; 2 Chronicles 28:3; 33:6), Jeremiah associated it with the place of God’s future judgment (7:30–34; 19:1–13; 32:35).</p> <p>Jesus emphasized two things about hell/<em>Gehenna</em>: It was prepared for the devil and his angels (Matthew 25:41), and people should avoid it (Matthew 5:22–30; Mark 9:43–48).</p> <p>A theology of hell, though, should be based on more than a word study. We must consider what the entire Bible teaches about God’s final judgment. Seven truths stand out.</p> <p><em>1. God’s wrath against sin culminates in the final judgment</em> (Matthew 3:7; John 3:36; Romans 2:5–6; Colossians 3:5–6; 1 Thessalonians 1:10; Revelation 6:16; 19:15).</p> <p>Revelation 14:10 and 16:19 refer to the cup of God’s wrath, alluding not only to Old Testament imagery (Isaiah 51:17; Jeremiah 25:15), but also to Jesus’ own understanding of His crucifixion (Matthew 26:39,42; Mark 14:36; Luke 22:42; John 18:11) as taking on God’s wrath in our place.</p> <p><em>2. The final judgment will come swiftly</em>. Some prophets speak of God’s judgment as coming in a day (Isaiah 24:21; 34:8; Malachi 3:2).</p> <p>The Old Testament phrase “Day of the <span style="color: black;">Lord</span>” refers to God’s judgment on foreign nations (Ezekiel 30:3–5; Obadiah 15–16), as well as Israel (Joel 2:1–2; Amos 5:18–20; Zephaniah 1:7–18).</p> <p>That “Day” will bring deliverance for those who suffered under oppressors (Isaiah 29:18–19; Micah 4:6–7; Zephaniah 3:11–13).</p> <p>New Testament writers similarly foresaw a “day of judgment” (Matthew 10:15; 2 Peter 2:9; 1 John 4:17); “great Day” (Jude 6); or day when God will judge the world (Acts 17:31).</p> <p><em>3. While the final judgment will happen during a moment in time, its consequences will last eternally.</em> Isaiah 66:24 offers a picture of final judgment where righteous onlookers see the rebellious dead who remain unburied for eternity.</p> <h6>Christians believe in hell because Jesus did. But believers have also struggled with how to explain, defend, or live in light of such a doctrine for most <br /> of church history.</h6> <p>Jesus drew from this passage in Mark 9:48, describing hell as a place where worms that eat the condemned do not die, “and the fire is not quenched.”</p> <p>The prophet Daniel envisioned a resurrection of the wicked to “everlasting contempt” (Daniel 12:2).</p> <p>Jesus spoke of eternal punishment (Matthew 25:46), and the apostle Paul of “everlasting destruction” (2 Thessalonians 1:9).</p> <p>In the Book of Revelation, John described torment lasting “for ever and ever” (Revelation 14:11; 20:10), a punishment he called “the second death” (21:8).</p> <p><em>4. Eternal condemnation involves distance from God’s presence.</em> The Lord will beckon the righteous to “come” (Matthew 25:34), while telling evildoers to “depart,” or go “away from” Him (Matthew 7:23; 25:41).</p> <p>Paul said those who reject the gospel will be “shut out from the presence of the Lord and from the glory of his might” (2 Thessalonians 1:9).</p> <p>The final judgment is also described as being cast out into “darkness” (Matthew 8:12; 22:13; 25:30; 2 Peter 2:4,17; Jude 6,13). <span style="color: #212121;">This image of darkness may also reflect distance from God just as light reflects God’s Presence (Revelation 21:23).</span> The darkness includes torment, as there will be “weeping and gnashing of teeth.” </p> <p><em>5. The damned will face a punishment depicted as fire</em> (Matthew 5:22; 13:40–42,49–50; 18:8–9; 25:41; Mark 9:43–48).</p> <p>Revelation describes a lake of fire (19:20; 20:14–15; 21:8), the final destination of the beast and false prophet, the devil, all the dead whose names are not found written in the Book of Life, and Death and Hades.</p> <p>This judgment on the devil, his angels, and unredeemed humanity culminates with the end of mortality and creation of a new heaven and earth.</p> <p>According to Revelation 21:4, “‘There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.”</p> <p><em>6. The lake of fire was prepared for the devil and his angels, not people</em> (Matthew 25:41). Where the gospel is preached, forgiveness is offered (Matthew 26:28; Luke 24:46–47; Acts 2:38; 10:43; 13:38; 26:18; Ephesians 1:7; Colossians 1:14; 1 John 1:9).</p> <p>As Paul told Timothy, God “wants all people to be saved and to come to a knowledge of the truth” (1 Timothy 2:4).</p> <p><em>7. God’s final judgment provides hope for all creation.</em> To establish a new order, God must abolish the old one. Hell names the place within theology where God places evil, suffering, and death, separating it entirely from the new creation.</p> <p>In that sense, hell makes the new heaven and earth possible. This new creation is God’s desired destiny for each of us (Romans 8:19–21).</p> <p>It is the reality of humans in the place God intended for the devil and his angels that leads us to the problem of hell.</p> <p><em> </em></p> <h4><strong>Problem of Hell</strong></h4> <p>Through the centuries, many have objected that the doctrine of hell is incompatible with a Christian understanding of God. This theological dilemma is an extreme form of the problem of evil.</p> <p>One way to understand the “problem of hell” is by breaking it down into four smaller questions that form the acronym JOLT.</p> <p>The question of <em>justice</em> asks whether a just God can punish people eternally for sins that were limited in duration and scope. At some point, wouldn’t even the worst of sinners receive sufficient punishment for their crimes?</p> <p>Next, the question of <em>overcoming</em> asks how God can achieve final victory over evil if suffering continues for eternity. Does God ultimately fail if people He created experience an eternity of torment?</p> <p>The question of <em>love</em> asks how a benevolent God could allow part of His creation to experience unending torment. How could the redeemed experience complete joy if people they love remain in pain?</p> <p>Finally, there is the question of <em>terror</em>. Can people freely respond to God’s salvation offer if the only other option is hell? Is accepting Christ out of fear regarding the afterlife a matter of conviction or coercion?</p> <p>Does our understanding of hell as a place of unrelenting, conscious torment comport with the revelation of a loving, just, and victorious God who desires a free and honest relationship with all people? If not, which doctrine needs to change?</p> <p>Some have challenged the traditional doctrine of hell by focusing on one of three claims within the doctrine that raise objections. First, those in hell will experience torment. Second, that torment will be unrelenting. Third, hell itself will be final with no possibility of repentance or escape.</p> <p>In church history, some sought to justify hell’s torments by describing the pain as proportionate to the offense or tying specific torments to particular sins. Augustine of Hippo’s <em>The</em> <em>City of God</em> and Dante’s <em>Inferno</em> are among the many examples of literature that explore such themes.</p> <p>Others questioned the unrelenting nature of hell’s torments. Challenging the Platonic understanding of the soul as inherently eternal, some early Christians suggested eternal existence is only for the righteous.</p> <p>During the third century, Arnobius interpreted biblical images of fire as representing annihilation of the wicked, who would cease to exist for eternity.</p> <p>This view, known today as annihilationism or conditional immortality, attempts to answer the problem of hell by rejecting unrelenting torture.</p> <p>Annihilationism may allow for the possibility of torment in hell, while insisting such suffering eventually ends with total destruction. In the view of some annihilationists, if anyone suffers for eternity, it is the devil and his angels.</p> <p>Other early Christians questioned the finality of hell. Origen, a highly influential second-century teacher, speculated the fire that torments might also purify.</p> <p>Origen did not deny the existence of hell, but questioned whether it would last forever. He thought the punishment might ultimately lead to repentance and redemption.</p> <h6>Through the centuries, many have objected that the doctrine of hell is incompatible <br /> with a Christian understanding of God.</h6> <p>The Fifth Ecumenical Council in Constantinople condemned the teaching that hell would lead to universal salvation. Since that time, the global Church has considered <em>universalism</em> a heresy. Consequently, universalism has never been an acceptable view for most Christians.</p> <p>A more widely accepted solution to the problem of hell arose during the Middle Ages. Anselm, an 11th-century archbishop of Canterbury, argued that the severity of hell reflects the seriousness of violating God’s honor.</p> <p>Any sin against an infinitely great God is infinitely offensive. Humans are incapable of repaying such a debt. The only solution was for a “God-man” to make restitution.</p> <p>For many Christians, Anselm’s explanation for the salvific effect of the Cross resolves the problem of hell. God’s greatness demands satisfaction that, if not paid by the Cross, must result in eternal torment.</p> <p>Calvinists later added to this defense of hell by appealing to God’s sovereignty. Calvinism teaches that God chose in advance to save some and condemn others. In this theological framework, eternal torment exists to increase the elect’s gratitude for salvation. Some have even suggested Christians in eternity would delight at the sight of the wicked in torment.</p> <p>For many, such an explanation only compounds the problem of hell. If our defense of hell calls us to delight in the torment of others, does this make the other options more attractive?</p> <p>Some Protestants argue hell is simply the natural consequence of resisting God. If we opt to live without God before judgment, we are choosing eternity without Him as well. In a sense, the final judgment is God giving us exactly what we want.</p> <p>C.S. Lewis famously wrote in <em>The</em> <em>Problem of Pain </em>that<em> </em>“the doors of hell are locked on the <em>inside</em>.” People may not willingly choose to suffer the torments of hell eternally, but they do choose to remain separated from God, and that separation can only be described as hell.</p> <p>What does the fire of hell mean? Does the fire torment as in the traditional understanding? Does the fire consume as in the annihilationist understanding?<span>  </span>Or does the fire purify as in the universalist understanding?</p> <p>Early Pentecostals struggled with the problem of hell. Charles Parham taught annihilationism. His student William J. Seymour, who led the Azusa Street Revival, rejected this view.</p> <p>During the 1920s, a popular teacher began using Acts 3:21 — which speaks of God restoring every aspect of creation — to promote universalism.</p> <p>The Assemblies of God Bylaws called out the “restitution of all things” as an eschatological error. A 2023 update refers to this error under the more generic label of “universalism.”</p> <p>According to Article 15 of our Statement of Fundamental Truths, Assemblies of God leaders cannot publicly affirm universalism.</p> <p><em> </em></p> <h4><strong>Finality of Hell</strong></h4> <p>The current version of Article 15 dates to 1961, when the title changed from “The Lake of Fire” to “The Final Judgment.”</p> <p>An AG position paper, also titled “<a href="https://ag.org/Beliefs/Position-Papers/Final-Judgment"><span>The Final Judgment</span></a>,” breaks down the text of Article 15 into four points.</p> <p><em>First, God’s last judgment of the wicked will be final.</em> Scripture offers no possibility of hope for those in the lake of fire.</p> <p>Banishment of wickedness is what makes a new creation possible. There is no biblical basis for the idea that those in hell might obtain redemption.</p> <p>Christian universalists accept the reality of hell while arguing it is only temporary. Citing passages that speak of God’s salvific work for “all” (Romans 5:18; 11:32; 1 Corinthians 15:22; Colossians 1:20), universalists claim everyone will eventually receive salvation, even if through the judgment of hell. In this view, hell functions like purgatory, ultimately leading to repentance and sanctification.</p> <p>However, the Bible makes clear that God’s judgment is final. As John Stackhouse writes, “Universalism is the triumph of hope over exegesis.”</p> <p><em>Second, God will judge the wicked according to their actions in the absence of redemption.</em> When the dead stand before God, two books will be opened. One contains the record of their deeds. The other is the Book of Life.</p> <p>God will judge the wicked according to their actual sins. Then, as Revelation 20:15 puts it, anyone whose name is not written in the Book of Life will be “thrown into the lake of fire.”</p> <p>Because God is just, we can be sure there will be no mistakes, misunderstandings, or unfair rulings. The God who knows all and tends toward mercy will also be the One who judges and condemns.</p> <p>There can be no claims that God does not understand what it’s like to be human. Jesus lived and suffered in the world He will judge.</p> <p>Hell will be final, but also fair.</p> <p>Some question how God could condemn those who never heard the gospel. The AG position paper notes, “The Assemblies of God does not believe that someone will go to hell because they were born in the wrong country or the wrong century. … The rejection of God and the resulting actions, not only failure to have heard the gospel, bring judgment.”</p> <p>God will judge the unevangelized according to His wisdom and justice. For believers, the urgent responsibility to share the good news of Jesus remains. No one will be punished unfairly, but everyone still needs to hear the gospel.</p> <p><em>Third, the wicked will share in the same judgment as God’s enemies.</em> Jesus said hell was created for the devil and his angels. Revelation depicts the beast and false prophet in the lake of fire before the judgment of Satan.</p> <p>Hell exists to segregate the sources of old creation’s corruption, beginning to end, from the new creation.</p> <p>God did not create hell with people in mind, nor did He create people with hell in mind. God’s desire is for all to come to repentance and avoid hell (2 Peter 3:9).</p> <p>The Assemblies of God rejects the teaching that God purposefully creates some people for damnation. At the same time, we believe people have the freedom to choose a life that leads to hell.</p> <h6><span>God did not create hell with people in mind, nor did He create people with hell in mind. God’s desire is for all to come to repentance and avoid hell (2 Peter 3:9).</span></h6> <p>Everyone has a choice, even apart from a Christian witness if they can know right from wrong. Those who have sinned are in need of God’s forgiveness through Christ. Hell is only for the guilty, but so is the gospel.</p> <p>The problem of hell revolves around eternal and unrelenting torment of the wicked. By emphasizing the final judgment as an event, the Assemblies of God frames its theology of hell within a context of the coming new creation.</p> <p>While some describe hell as the absence of God, that notion challenges divine omnipresence. It is clear, however, that hell separates the condemned from the new creation.</p> <p>Scripture speaks of God making all things new, wiping away tears, being fully present, and providing healing and a home for His people. Those in hell miss entirely God’s comfort, healing, and community.</p> <p>The biblical image of fire evokes torment for the wicked, but the Bible also symbolizes judgment as distance from God and His love, peace, and joy.</p> <p>Hell entails eternal uselessness. The condemned can no longer contribute anything positive, or cause harm, to the new creation. As God’s image bearers, humans were created to do good work. Hell unmakes that purpose in the condemned.</p> <p>Separation from all the good God promises is already torment. The banishment of evil represents hope to all who will receive God’s promises, but horror to those who are cut off from them. Hell is final and fair, but also frightening.</p> <p><em>Finally, the punishment of the wicked will last for eternity.</em> Scripture teaches that when the devil is cast into the lake of fire with the beast and false prophet, “They will be tormented day and night for ever and ever” (Revelation 20:10).</p> <p>Because the wicked experience the same judgment as the devil, their punishment will never end. The Assemblies of God does not teach annihilationism. Hell is final, fair, frightening — and forever.</p> <p>The global Church does not consider annihilationism a heresy like universalism. Annihilationism does not make the gospel impossible. A believer holding this view may still affirm salvation through Christ alone and accept the teaching of eternal judgment for the wicked — an eternity of not existing.</p> <p>There are biblical texts that speak of judgment using language of death and destruction (Matthew 7:13; 10:28; John 3:16; Romans 6:23; Hebrews 10:39). Yet annihilationist views do not adequately explain other passages describing unrelenting torment (Matthew 25:46; Revelation 14:11; 20:10).</p> <p>The Assemblies of God has resisted both annihilationism and universalism, as well as any Protestant attempts to turn the damnation of the wicked into a delight for the redeemed. Throughout its history, the AG has not attempted to solve the problem of hell with philosophy, but with prayer for the lost, evangelism, and missions.</p> <p>In fact, the Assemblies of God exists because local Pentecostal churches wanted to pool efforts for the sake of missions, evangelism, and church planting. From the beginning, urgency for the lost and anticipation of Christ’s soon return compelled us.</p> <p>That urgency still drives us. AG leaders do not downplay the doctrine of hell because it is difficult. We talk about hell, but we don’t delight in it. We preach on hell because we want to empty it.</p> <p> </p> <h4><strong>Pastoral Practice</strong></h4> <p>Ministers should respond to the doctrine of hell by preaching and teaching it, and leading people to live in light of eternity.</p> <p>We can declare the doctrine of hell, though, as a collective hope and not just a personal warning. After all, Scripture promises the new creation will be free from all the perils and afflictions that taint our current world.</p> <p>The reality of hell means we can look forward to the absence of death, suffering, and evil. Hell gives us reason to believe our tears can be wiped away, because we will live free of all the things that caused those sorrows.</p> <p>Further, the doctrine of hell means God will not allow injustices to go unanswered. Those who oppress the poor, betray the innocent, prey on the vulnerable, lead others astray, and live in rebellion against God will not escape judgment unless they repent and accept Christ.</p> <p>While we want God to bring justice and remove suffering, we still pray for people to turn from sin before the day of judgment. We can long for a world without corruption and still desire the salvation of all (1 Timothy 2:1–4). We can rejoice in the destruction of evil while weeping over the rebellious state of people God loves.</p> <p>In preaching hell, we are warning sinners about what God wants to save them from. We are also reminding Christians of what God saved them for: a creation fully set free for God.</p> <p>We must take care not to turn hell into an argument for letting the ends justify the means within our spiritual leadership. Because hell is eternal, some think anything they do to keep people from hell is warranted.</p> <p>The Church’s mission is about more than rescuing people from flames. God established the Church to be a community that follows Him and testifies of the resurrected life Jesus brings.</p> <p>God doesn’t just save people from hell. He saves them <em>for</em> an eternity in His presence. Our ministry and preaching should reflect that.</p> <p>As ministers, our job is to present people to Jesus as a pure bride prepared for marriage (2 Corinthians 11:2). Our means and methods shape the end of our ministry. We cannot use the threat of hell to justify practices like cutting corners in ministry preparation, manipulating others in evangelism, short-circuiting discipleship, abusing ministry teams, and mistreating missionaries. Hell is too important to be used as an excuse for poor leadership.</p> <p>How we serve the lost impacts how we build the church. How we build the church determines our impact on later generations.</p> <p>Getting five people to pray along with us today does not justify behavior that prevents the congregation from effectively bearing witness to 5,000 tomorrow. Hell is too serious a matter for converts to remain undiscipled.</p> <p>We can never lose our urgency for the lost in light of hell, but neither can that overwhelm our call to maturity in light of Jesus.</p> <p>The healthier the congregation, the greater its witness. The doctrine of hell is too certain for the Church to be unhealthy.</p> <p><em><span style="background: white; color: #222222;"> </span></em></p> <p><em><span style="background: white; color: #222222;">This article appears in the Winter 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{4F37B459-9732-4AFB-94DF-8ACC7DD038F6}https://influencemagazine.com/Practice/Radio-Altar<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Radio-Altar_1400.jpg" alt="" />For many, Revivaltime was an introduction to Pentecostal spirituality.Mon, 23 Feb 2026 12:00:00 Z<p><em>Revivaltime</em>, a radio broadcast that aired weekly from 1950 until 1995, was one of the most successful ministries of the Assemblies of God (AG).</p> <p>Hosts C.M. Ward and Dan Betzer reached millions of listeners “coast to coast and around the world,” as the program’s familiar introduction intoned.</p> <p>Broadcasting started during 1946 with <em>Sermons in Song</em>, a 15-minute program featuring rotating speakers.</p> <p>The name changed to <em>Revivaltime</em> in 1950, and the duration expanded to 30 minutes. AG General Superintendent Wesley Steelberg served as the first speaker.</p> <p>Canada native Charles Morse (C.M.) Ward became the full-time host in 1953, with the show airing on 275 ABC radio stations. A voracious reader with a sharp wit, Ward pastored in Bakersfield, California, prior to becoming the voice of <em>Revivaltime</em>.</p> <p>Each program began with the Revivaltime Choir — comprised of students from Central Bible College — singing “All Hail the Power of Jesus’ Name.” This opening became so familiar some referred to it as the unofficial Assemblies of God anthem.</p> <p>A Bible reading and sermon came next, followed by an invitation to kneel at the “radio altar” while the choir sang Ira Stanphill’s “Room at the Cross for You.”</p> <p>The program quickly gained an impressive following. For decades, <em>Revivaltime</em> received more than 10,000 letters monthly from listeners.</p> <p>While 1 million Americans attended AG churches during 1960, an estimated 12 million tuned in to <em>Revivaltime</em>. Add to that the numerous <em>Revivaltime</em> broadcasts in other countries, and the magnitude of the program’s influence quickly becomes obvious.</p> <p>Ward was elected president of Bethany Bible College in 1973 and moved to California, where the school was located. He continued hosting <em>Revivaltime</em> until retiring in 1978.</p> <p>At the time, Ward was one of the best-known names in Christian broadcasting.</p> <p>Dan Betzer — a singer, evangelist, church planter, writer, and veteran radio and television personality — followed Ward as host. Having produced the program since 1977, Betzer became the new voice of <em>Revivaltime</em> in 1979.</p> <p>Betzer helped <em>Revivaltime</em> increase its reach through syndication. At one point, the program aired on some 600 stations in 80 nations.</p> <p>By 1990, <em>Revivaltime</em> ranked third in audience size among 30-minute religious broadcasts in America, according to National Religious Broadcasters.</p> <p>In 1987, Betzer became pastor of First Assembly of God in Fort Myers, Florida. He continued to serve <em>Revivaltime</em> until he retired as host in 1995.</p> <p>Citing changing times, AG leaders replaced <em>Revivaltime</em> with a new radio program, <em>Masterplan</em>, led by Jeff Brawner.</p> <p>Although<em> Revivaltime</em> signed off the air more than 30 year ago, its example continues to provide lessons for ministry today.</p> <p> </p> <h4><strong>Spiritual Mission</strong></h4> <p>When naming the program, Steelberg envisioned “a broadcast which will be brimful of the Spirit and power of Pentecost … a soul-saving agency, potent with conviction, as well as a vehicle for Christian cheer and gladness.”</p> <h6><span>While 1 million Americans attended AG churches during 1960, an estimated 12 million tuned in <br /> to <em>Revivaltime</em>.</span></h6> <p>“We pray,” Steelberg added, “that it will indeed promote a time of revival.”</p> <p><em>Revivaltime</em> remained true to this spiritual mission.</p> <p>For many listeners, the broadcast was an introduction to Pentecostal spirituality. Both Ward and Betzer engaged audiences using simple, direct language, powerful illustrations, and stories.</p> <p>The hosts utilized spiritual gifts on the air, sometimes offering a “word of knowledge” to address a specific situation within the listening audience.</p> <p>Correspondence from listeners frequently credited <em>Revivaltime</em> with playing a role in a salvation, healing, or other divine intervention.</p> <p>During an era when some high-profile radio and television evangelists fell into scandal or promoted unbiblical beliefs, <em>Revivaltime</em> was known for ethical integrity and solid doctrine.</p> <p> </p> <h4><strong>Simple and Profound</strong></h4> <p>Upon Ward’s retirement, he gave Betzer the following admonition: “Dan, be a gospel preacher. Preach about Jesus. This is the power of the gospel. It is the only message in this world that can transform wicked hearts.”</p> <p>Betzer followed this advice, saying, “I do not come to this radio microphone to preach anything other than Christ and Him crucified.”</p> <p>For Betzer, the most powerful and profound sermons are often the simplest.</p> <p>“Don’t use big words when little ones will do just as well — if not better,” he said. “Don’t try to dazzle anyone with your vocabulary.”</p> <p> </p> <h4><strong>Modern Methods</strong></h4> <p>Pentecostals have frequently been early adopters of mass media and new technologies, using modern methods to share the timeless gospel story.</p> <p>During the early 1920s, International Church of the Foursquare Gospel founder Aimee Semple McPherson broke ground as a woman preaching on the radio.</p> <p>In 1925, AG minister Robert Craig launched Christian radio station KGTT in San Francisco.</p> <p>While some churchgoers viewed radio with suspicion, many Pentecostals saw it as a divinely appointed means of evangelism.</p> <p>Within three years of the program’s debut, one church leader called <em>Revivaltime</em> “the greatest single missionary project the Assemblies of God has ever launched.”</p> <p> </p> <h4><strong>Broad Appeal</strong></h4> <p><em>Revivaltime</em> modeled winsome sermons and programming with broad appeal.</p> <p>The show received letters from ordinary people, as well as prominent figures, including Queen Juliana of the Netherlands, U.S. President Lyndon B. Johnson, and American blues pioneer W.C. Handy.</p> <p>Quality music added to the show’s appeal. Promoters boasted that the Revivaltime Choir was among the most popular recording groups for its label, Word Records. By 1976, the choir had produced 18 consecutive records with Word.</p> <p><em>Revivaltime</em> dovetailed with the charismatic renewal, which brought Pentecostal spirituality into evangelical and mainlines churches. At the height of this renewal throughout the 1960s and ’70s, the broadcast helped disciple charismatic members and ministers of non-Pentecostal churches.</p> <p>One Presbyterian minister wrote to say a sermon had encouraged him. At the end of his letter, the minister requested prayer so that he “might know the full power of God’s Holy Spirit.”</p> <p><em>Revivaltime</em> spoke to listeners’ hearts. Ward and Betzer achieved both clarity and intimacy over the airwaves, communicating directly to individual audience members. They spoke in a warm, conversational style, addressing listeners as neighbors and friends.</p> <p> </p> <h4><strong>Radio Altar Call</strong></h4> <p>Each message culminated with an appeal for listeners to kneel beside their “radio altar” and respond in prayer.</p> <p>Evoking an old-fashioned altar call, this invitation was the heart of the program.</p> <p>Ward remarked, “The radio altar is minutes of meaningfulness. Folk in increasing numbers are pausing at it to take a long, hard look at themselves and their ultimate reflection in eternity. God comes to us all in this moment of choice.” </p> <p> </p> <h4><strong>Family Identity</strong></h4> <p>Assemblies of God leaders insisted the purpose of <em>Revivaltime</em> was evangelism, not denominational promotion. Nevertheless,<em> Revivaltime</em> contributed to the Fellowship’s identity and branding.</p> <p>Marketing links tied the popular program to individual churches. AG congregations sponsored local broadcasts, posted signs advertising the program, and distributed <em>Revivaltime</em> tracts and booklets.</p> <p>These efforts helped the show’s listeners find local Assemblies of God churches that preached and worshipped similarly.</p> <p>Along with the Fellowship’s other national ministries, <em>Revivaltime</em> provided generations of adherents with a sense that they were part of a larger AG family.</p> <p>The radio broadcast not only evangelized and discipled listeners, but it also helped shape the identity of the Assemblies of God.</p> <p><em><span style="background: white; color: #222222;"> </span></em></p> <p><em><span style="background: white; color: #222222;">This article appears in the Winter 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{702EAE96-EC94-411F-9F99-EF7A8505F2EA}https://influencemagazine.com/Podcast/Spirit-Empowered-Multiplication<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 417, George P. Wood talks to Gerad Strong about his new book, ‘Multiplication Mindset’, published by Gospel Publishing House.Thu, 19 Feb 2026 12:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host.</p> <p>Ministers hear a lot about church multiplication these days. Sometimes, the phrase is little more than a synonym for church planting. Other times, it refers to multisite ministry in which one church exists in many locations.</p> <p>“Multiplication isn’t just about strategy or structure,” Gerad Strong writes, however. “It’s about Spirit-empowered imagination. When we lead through the power of the Holy Spirit, we’re not simply managing what <em>is</em> — we’re awakening to what <em>could be</em>.”</p> <p>In this episode, I talk to Gerad Strong about how ministers can develop this Spirit-empowered imagination.</p> <p>Strong is director of Leadership and Training for the Church Multiplication Network of the Assemblies of God. His new book is <em>Multiplication Mindset: How Spirit-Empowered Leaders Build People, Not Just Platforms</em>, forthcoming from <a href="https://gospelpublishinghouse.com/store/startitem.cfm?item=027085&cat=iNEWTITLES&mastercat=&path=AGMHCINDEX">Gospel Publishing House</a>. </p> <p> </p> <h4>Sponsor Ad</h4> <p>This episode of the Influence podcast is brought to you by My Healthy Church, distributors of <em>As In Heaven</em>.</p> <p>This six-week study is designed to help you move beyond fear or formality and step into confident, life-giving prayer. Each week unpacks a portion of the Lord’s Prayer, pairing Jesus’ words with reflection questions, group discussion prompts, and a Bible memory verse to guide your journey.</p> <p>For more information about <em>As In Heaven</em> visit <a href="https://gospelpublishinghouse.com/store/startitem.cfm?item=027074&cat=AGMHCINDEX&mastercat=&path=AGMHCINDEX">GospelPublishingHouse.com</a>.</p> <p> </p> <p> <iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/40153565/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe></p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:"Times New Roman";}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> <p><strong><span style="color: black;"> </span></strong></p> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>02:04 — What is “multiplication,” as you use the term in your book?</li> <li>02:48 — Tell us a little about your own journey with multiplication, as this informs what you write about in the book.</li> <li>07:48 — What are the essential elements of a multiplication mindset?</li> <li>12:28 — What is the foundation of multiplication?</li> <li>19:13 — How does growth begin with maximizing what you already have? And what role does strategic thinking play?</li> <li>20:48 — What are the traditional metrics of ministry, and what should they be?</li> <li>26:49 — What resources does CMN provide for ministers and churches that are considering church planting, church multiplication, church revitalization?</li> <li>30:31 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li>31:17 — Conclusion</li> </ul>{FD843C24-8819-4A6F-885A-9D328A4DAF83}https://influencemagazine.com/Practice/Biblical-or-Traditional<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Biblical-or-Traditional_1400.jpg" alt="" />As Pentecostals, we can be authentic, relevant, and biblical while rediscovering expressions of worship we might have neglected.Wed, 18 Feb 2026 12:00:00 Z<p>Is our worship biblical?</p> <p>Churchgoers sometimes ask their leaders that question. As a worship pastor and educator, I take seriously my responsibility to minister and teach in a way that faithfully reflects biblical revelation.</p> <p>Historically, Christians have considered worship biblical if it meets three criteria:</p> <ul> <li>First, Scripture supports it. We sing and pray, for example, because the Bible instructs us to do these things.</li> <li>Second, Scripture infuses it. Whether through song lyrics or a public Bible reading, worship should point us back to God’s truth.</li> <li>Finally, it invites people into the story of Scripture. The biblical pattern of revelation and response gives worshippers an opportunity to experience God personally and corporately.</li> </ul> <p><strong> </strong></p> <h4><strong>Taking Inventory</strong></h4> <p>Pentecostals often steer clear of worship traditions they view as liturgical. One pastor told me he didn’t want to engage in empty ritual and vain repetition.</p> <p>Of course, much of what happens during our weekly church gatherings is repetitive and predictable, from the order of worship to the song list. The issue isn’t how often we do these things, but <em>why</em>.</p> <p>Leaders should inventory each aspect of the worship service, considering its biblical basis and corporate purpose. This requires an honest assessment of the formulas used and cultural traditions we take for granted.</p> <p>If certain habits have become routine, it might be time for a change. Instead of standing during all the songs, invite worshippers to kneel or sit prayerfully for a few moments while focusing on God.</p> <p>It’s also worth considering what might be missing from our worship services.</p> <p>I serve as a professor of worship studies at North Central University in Minneapolis. In that role, I have the privilege of teaching ministry students the theology and foundations of Christian worship.</p> <p>Each semester, I lead students in two Communion services. I include liturgical practices to highlight the role of ancient traditions in contemporary contexts.</p> <p>Students sing psalms of praise and lament from Scripture, along with evangelical hymns and contemporary worship choruses. They recite creeds, offer corporate confessions, pray ancient prayers, and gather around the table for Communion.</p> <p>The worship is exciting and Spirit-led. Students fully engage without worrying about whether their genuine expressions are too traditional.</p> <p>These students represent the next generation of ministry leaders. They recognize they don’t have to choose between passion and tradition. They can embrace both.</p> <p> </p> <h4><strong>Five Practices</strong></h4> <p>As Pentecostals, we can be authentic, relevant, and biblical while rediscovering expressions of worship we might have neglected.</p> <p>Consider incorporating five traditional practices into your worship services.</p> <p><em>1. Take Communion weekly.</em> Acts 2:42 provides the first description of the Early Church gathering for worship.</p> <p>Luke said the meetings entailed teaching, fellowship, breaking of bread, and prayer. Our weekly worship services should include these four elements of worship as well.</p> <p>Breaking of bread refers to Communion. This practice, which Jesus himself commanded, meets all the criteria of biblical worship.</p> <p>Some pastors worry Communion will become mundane or ritualistic if practiced every week. Yet I seldom hear the same concerns about singing or sermons.</p> <h6><span>It’s appropriate to avoid traditionalism in worship. At the same time, we must steward and pass down the biblical traditions of our faith.</span></h6> <p>We change musical set lists and sermon topics to keep them fresh. With a bit of planning and creativity, we can add variety to Communion as well. Instead of passing a tray, for instance, people could receive the bread and cup at the altar.</p> <p><em>2. Engage the psalms, including those of lament.</em></p> <p>Theologian N.T. Wright observed that if this generation of Christians excludes psalms from corporate worship, it will be the first in history.</p> <p>The Old Testament Book of Psalms served as the Church’s earliest hymnal. It covers the full range of human experiences, from profound joy to deep pain.</p> <p>Churches tend to lean toward joyful worship. Yet according to Romans 12:15, we should “rejoice with those who rejoice” <em>and</em> “mourn with those who mourn.”</p> <p>We don’t have to choose between rejoicing and mourning. God’s Word acknowledges and models both.</p> <p>Paul seems to have understood the need for variety in worship when he instructed believers to sing psalms, hymns, and songs from the Spirit (Ephesians 5:19; Colossians 3:16).</p> <p><em>3. Practice corporate confession. </em>Encourage worshippers to confess their sins to the Lord.</p> <p>During singing, before Communion, or in the quiet moments following a prophetic utterance, confession can become a powerful part of the worship service.</p> <p>Share Scriptures like Romans 3:22–24 and 1 John 1:9, pointing to the forgiveness Jesus offers.</p> <p>We can’t see the spiritual and emotional loads attendees are carrying, but we can point them to the One who welcomes the weary and burdened. Jesus assures us His yoke is easy and His burden light (Matthew 11:28–30).</p> <p><em>4. Utilize the ancient creeds. </em>Ecumenical texts like the Apostles’ Creed and Nicene Creed have served as powerful statements of faith for much of Chrisitan history.</p> <p>Affirming beliefs as a community can help unify the Church and serve as a teaching tool.</p> <p>If you don’t want to recite creeds, there are a number of modern worship songs with strong declarations of faith. Look for lyrics that summarize the gospel and connect believers to the worldwide Church.</p> <p>Reciting or singing such declarations during worship makes the biblical narrative accessible and memorable to each worshipper.</p> <p><em>5. Create space for extended prayer. </em>Acts 2:42 emphasizes the importance of prayer for the Early Church.</p> <p>Prayer remains a common feature of worship meetings today. However, worship leaders seldom devote as much time to it as they think.</p> <p>Worship historian Lester Ruth uses the term “capo prayers” to describe prayerful interludes lasting just long enough for a guitarist to make adjustments before the next song.</p> <p>We can do better. Every worship service should include meaningful opportunities to intercede for the congregation, community, and world.</p> <p>If you don’t already have a time of prayer for personal needs, start there. Anoint the sick with oil, as Scripture instructs (James 5:14–15).</p> <p>Encourage worshippers to join in specific prayers, such as the salvation of unsaved family members and friends.</p> <p>While many worship songs have prayerful lyrics, most are self-focused. Encourage intercession for others by singing outward-focused prayers.</p> <p> </p> <h4><strong>God’s Story</strong></h4> <p>In <em>The Vindication of Tradition</em>, Jaroslav Pelikan said, “Tradition is the living faith of the dead, traditionalism is the dead faith of the living. And, I suppose I should add, it is traditionalism that gives tradition such a bad name.”</p> <p>It’s appropriate to avoid traditionalism in worship. At the same time, we must steward and pass down the biblical traditions of our faith. These include reading, singing, and preaching Scripture; sharing Communion; and interacting with God through praise, prayer, and lament.</p> <p>When we come together in worship, God speaks, and His people respond. So let us respond with passion, reverence, and authenticity anchored in truth.</p> <p>May every aspect of our worship — whether old or new — be thoroughly biblical, telling God’s story and not our own.</p> <p><em><span style="background: white; color: #222222;"> </span></em></p> <p><em><span style="background: white; color: #222222;">This article appears in the Winter 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{6CB4BF87-B8FB-452E-AB6C-04CB8340EA0C}https://influencemagazine.com/Theory/Good-News-You-Can-Use<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Good_News-You-Can-Use_1400.jpg" alt="" />God is still at work, and there is much to celebrate.Mon, 16 Feb 2026 12:00:00 Z<p>Christians are good-news people. Sharing the good news of Jesus with the world is our calling. At the same time, we should rejoice in good news <em>about</em> the world.</p> <p>It’s easy to focus on the negatives, but that can cause us to miss what God is doing. As Pentecostals, we believe the Lord is still at work in our churches, communities, and world. Indeed, there is much to celebrate.</p> <p> </p> <h4><strong>Assemblies of God</strong></h4> <p>The Assemblies of God USA has experienced impressive growth over the past several decades. The 2024 Annual Church Ministries Report showed a 6.2% increase in church worship service attendance compared to 2023.</p> <p>Since 1975, Assemblies of God (AG) adherents in the U.S. have more than doubled — from 1.2 million to more than 3 million.</p> <p>The Fellowship has become more diverse as well. The number of primarily ethnic minority or immigrant AG USA churches grew from 2,260 in 1989 to 5,081 in 2024. Ethnic minority and immigrant churches now comprise 40% of all AG congregations in the U.S.</p> <p>Women in ministry have made significant gains. In 1985, 13.9% of all U.S. Assemblies of God credential holders were female. By 2024, the share had risen to a record 29.7%.</p> <p>With the election of Nicole Heidt last year, the Wyoming Ministry Network became the first district/network led by a female superintendent.</p> <p> </p> <h4><strong>Spirit-Filled Church</strong></h4> <p>Pentecostalism is expanding around the world.</p> <p>According to the <a href="https://www.gordonconwell.edu/wp-content/uploads/sites/13/2025/01/Status-of-Global-Christianity-2025.pdf"><span>Center for the Study of Global Christianity</span></a> at Gordon-Conwell Theological Seminary, the number of Pentecostal and charismatic Christians increased from 57.6 million in 1970 to nearly 664 million in 2025. More than 8% of the global population is Pentecostal or charismatic today, compared to 1.6% in 1970.</p> <p>The World Assemblies of God Fellowship <a href="https://influencemagazine.com/en/Practice/Better-Together-2025"><span>grew</span></a> from nearly 24 million adherents in 1990 to just under 89 million in 2022. Much of that growth has been in the Global South, especially Africa and Latin America.</p> <p> </p> <h4><strong>American Faith</strong></h4> <p>According to <a href="https://www.barna.com/research/belief-in-jesus-rises/"><span>Barna</span></a> Group’s <em>State of the Church 2025</em> report, 66% of U.S. adults say they have made a personal commitment to Christ that remains important to them.</p> <p>That represents an increase of 12 percentage points since 2021, when just 54% said the same.</p> <p>“This shift is not only statistically significant — it may be the clearest indication of meaningful spiritual renewal in the United States,” a summary of the Barna report says.</p> <p>Young adults are helping drive the trend toward Christian faith, with notable gains among Generation Z and millennial men in particular.</p> <p> </p> <h4><strong>Spiritual Renewal</strong></h4> <p>In recent years, there have been numerous reports of spiritual renewal across the country.</p> <p>A revival at Asbury University in Wilmore, Kentucky, captured the nation’s attention during 2023. Since that time, worship and prayer events have drawn large crowds even at some public universities, such as the University of Arkansas in Fayetteville and Auburn University in Alabama.</p> <p>From 2014–24, the U.S. Assemblies of God saw increases of 15.3% in conversions, 27% in water baptisms, and 5.8% in Spirit baptisms.</p> <p>Amid spiritual renewal at Journey Church (AG) in Kenosha, Wisconsin, nearly 300 people were <a href="https://news.ag.org/en/articles/news/2025/09/church-hosts-mass-baptism-service"><span>baptized</span></a> during a single event in August 2025.</p> <p> </p> <h4><strong>Bible Engagement</strong></h4> <p><em>The Wall Street Journal</em> reported Bible sales in the U.S. were up 22% through October 2024 compared to the same period in 2023. Another surge occurred during 2025.</p> <h6><span>Young adults are helping drive the trend toward Christian faith, <br /> with notable gains among Generation <br /> Z and millennial <br /> men in particular.</span></h6> <p>American Bible Society’s <a href="https://sotb.americanbible.org/"><em><span>State of the Bible USA 2025</span></em></a> report found the number of adult Bible users in the U.S. increased by 10 million from 2024 to 2025.</p> <p>Forty-one percent of U.S. adults are now interacting with Scripture on their own outside of church — the highest level since 2021.</p> <p>Technology is making the Bible available to more people around the world. YouVersion Bible app <a href="https://www.youversion.com/press/youversions-verse-of-the-year-reflects-global-trend-of-seeking-peace-through-prayer/"><span>tracked</span></a> 11.2 million new device installs monthly throughout 2024, with 14 million users engaging daily.</p> <p>Nearly 800,000 people are being discipled through the AG’s Bible Engagement Project curriculum.</p> <p>In a 2020 Barna survey, 95% of U.S. Assemblies of God churchgoers said the Bible is the Word of God, and 94% affirmed Scripture as inerrant.</p> <p> </p> <h4><strong>Social Change</strong></h4> <p>There are encouraging social trends as well.</p> <p>Divorce has been declining in recent years, data from the U.S. Census Bureau reveals. The U.S. marriage rate remained steady from 2012–22. During that same period, the divorce rate fell from 9.8 to 7.1 (per 1,000 females aged 15 and over).</p> <p>Meanwhile, <a href="https://news.gallup.com/poll/693362/drinking-rate-new-low-alcohol-concerns-surge.aspx"><span>Gallup</span></a> reports alcohol consumption is at an all-time low. In 2025, just over half of Americans (54%) said they drink alcohol. This is a decline of 17 percentage points since 1976, when 71% of Americans were drinkers.</p> <p>In fact, there are fewer Americans consuming alcohol now than at any other time since Gallup began polling on the question in 1939.</p> <p>Since 2023, the share of Americans aged 18–34 who drink alcohol fell 9 percentage points, from 59% to 50%. Among 35- to 54-year-olds, drinking declined 10 percentage points, from 66% to 56%.</p> <p>Adult alcohol consumption has decreased across all demographic categories, regardless of age, income level, race/ethnicity, gender, or political affiliation.</p> <p>Teenage drinking and drug use are also declining. In 2023, 22% of high schoolers reported drinking alcohol, compared to 35% who said the same a decade earlier, according to the <em>Youth Risk Behavior Survey</em> from the U.S. Centers for Disease Control and Prevention (CDC). The survey likewise documented decreases in adolescent use of marijuana and illicit drugs, as well as the misuse of prescription opioids.</p> <p>Additionally, the CDC survey shows fewer teenagers are having sex. In 2023, 32% of American high schoolers said they had engaged in sex, compared to 47% in 2013. The share of high schoolers describing themselves as sexually active declined from 34% in 2013 to 21% in 2023.</p> <p>Abortion has been trending downward as well. From 2013–22, the total number of abortions in the U.S. decreased 5%, according to CDC figures.</p> <p> </p> <h4><strong>Noticing the Good</strong></h4> <p>Positive developments should come as no surprise to Pentecostals. After all, we pray for our nation and world. And we believe the Spirit is active in individual lives.</p> <p>There is certainly no shortage of bad news and discouraging headlines in today’s world. However, we should be careful not to overlook the good things that are happening around us every day.</p> <p>Whether it’s a population awakening to faith or a generation turning from life-controlling substances, good news reorients our hearts toward the positive and reminds us God is at work even as we await the redemption He alone can bring.</p> <p>Philippians 4:8 says, “<span style="background: white; color: #001320;">Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable — if anything is excellent or praiseworthy — think about such things.”</span></p> <p>Our priority is always sharing the good news of Christ. Yet we can and should acknowledge good news wherever we find it. From revival to encouraging cultural trends, positive change is worth noticing, highlighting, and celebrating.</p> <p><em><span style="background: white; color: #222222;"> </span></em></p> <p><em><span style="background: white; color: #222222;">This article appears in the Winter 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{E5DCCA7C-D32D-46A7-B5FE-C0E719D1FACE}https://influencemagazine.com/Practice/Roots-and-Wings<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Roots-and-Wings_1400.jpg" alt="" />Roots anchor children in Christ and family, and wings allow them to become the people God created them to be.Fri, 13 Feb 2026 12:00:00 Z<p>My eldest son, Nathan, started driving on his own as soon as he turned 16.</p> <p><span>I had looked forward to that day for years. After countless hours transporting my boys to and from school, practices, and other activities, I was eager to retire from chauffeuring duties.</span></p> <p><span>Yet when Nathan left home to drive himself and his younger brother to school for the first time, I didn’t feel like celebrating. Tears flowed as I watched the familiar silver Sable pull out of our driveway, turn the corner, and disappear from sight — and the bounds of my control.</span></p> <p><span>Parenting is not for the faint of heart. While we help our children take steps toward independence, nothing can fully prepare us for the changes that inevitably come.</span></p> <p><span>Nevertheless, there are things we can do to make the eventual transition to empty nesting easier for everyone involved. Wherever you are on the parenting timeline, invest now in the following areas.</span></p> <p><span> </span></p> <h4><span><strong>Identity and Growth</strong></span></h4> <p><span>Parenting demands tremendous time, attention, and emotional energy. We sacrifice for our children’s well-being, and that’s a good thing.</span></p> <p><span>If we aren’t careful, though, something subtle happens: We begin to disappear.</span></p> <p><span>Even as we encourage our children to embrace their identity in Jesus, we risk losing sight of our own. The relentless pressure to perform perfectly can swallow up the God-breathed person we were created to be.</span></p> <p><span>Before we were parents, spouses, or ministers, we were image bearers. Our identity should rest in Christ, not our children’s accomplishments or any external measure of success.</span></p> <p><span>When parenting is our primary source of identity, the weight on our hearts and homes becomes unsustainable. We might try to orchestrate outcomes that ultimately belong to God alone.</span></p> <p><span>In many families, one parent is the primary caregiver. I stayed home with my boys for 10 years, and then worked part-time during school hours for another six.</span></p> <h6 style="line-height: normal;">When parenting is our primary source of identity, the weight on our hearts and homes becomes unsustainable. We might try to orchestrate outcomes that ultimately belong <br /> to God alone.</h6> <p><span>I didn’t fully understand how stepping away from a career path for that long would affect my future earning potential, which we would later rely on to help pay for our children’s college educations. </span></p> <p><span>When my son finally drove himself and his brother to school, I could return to full-time work. But I carried a 16-year gap on my résumé and in my skills.</span></p> <p><span>Whether working outside the home or not, parents should keep their professional skills current. This is not selfish; it’s stewardship.</span></p> <p><span>The God who created you did not pause His calling on your life while you parented. Child rearing is term limited. Your need to earn income in an arena of vocational calling lasts for a much longer period.</span></p> <p><span>Stay engaged. Take workshops or online courses, attend conferences, read and study in your field, volunteer strategically, or accept occasional freelance or project-based work.</span></p> <p><span>This is not about chasing achievement, but remaining connected to the person God created you to be. Your identity matters — not only before and after raising children, but also in the midst of it.</span></p> <p><span>Couples should share caregiving and housekeeping responsibilities, ensuring each person has time for spiritual, vocational, and identity development.</span></p> <p><span> </span></p> <h4><span><strong>Home Life</strong></span></h4> <p><span>Raising children while engaged in full-time ministry can be exhausting. Meetings, sermon preparation, staff management, church services, and pastoral care don’t always fit neatly into a 40-hour work week.</span></p> <p><span>These things are important, but so is time with family.</span></p> <p><span>In fact, participating in home life can enhance ministry effectiveness. Active parenting stretches our capacity for sacrificial love, patience, and presence. It teaches us to hold ambition loosely and the people in our lives tenderly.</span></p> <p><span>Sitting in the school pickup line, attending recitals and ballgames, helping cook dinner and fold laundry, and joining bedtime routines are mundane acts that can have a lasting impact.</span></p> <p><span>These small gestures declare to our children that they matter — to us and God. They will carry this understanding with them into adulthood.</span></p> <p><span> </span></p> <h4><span><strong>Hobbies and Interests</strong></span></h4> <p><span>The empty nest is not an end, but a new beginning. Think of it as a fresh calling to rediscover your identity, refocus on time with your spouse, and imagine what expanded ministry might look like.</span></p> <p><span>One way to reclaim some down time and connect with one another is through hobbies and shared interests. God designed us for joy, creativity, rest, and curiosity. Hobbies are one way to experience those gifts.</span></p> <p><span>Cultivate individual hobbies, couple hobbies, and family hobbies.</span></p> <p><span>I like to read and bake. Reading exposes me to ideas and engages my imagination. Baking appeals to my desire for precision and accuracy.</span></p> <p><span>My husband, Steve, and I enjoy walking together. We talk and pray during morning walks. On weekends, we hike and explore local natural areas. This is an investment not only in our health, but also our relationship.</span></p> <p><span>Our family has a fantasy football league. On Sundays after church, we often text our young adult sons about football. We don’t have to be physically together to cheer on our teams, talk about players, and analyze plays.</span></p> <p><span>Hobbies give families inside stories and shared moments that become relational glue. These are the threads that keep adult children tethered to their families of origin in healthy, happy ways.</span></p> <p><span> </span></p> <h4><span><strong>Marital Health</strong></span></h4> <p><span>Many ministry couples spend years functioning as co-managers — scheduling, problem solving, and running on parallel tracks — for the sake of their church and children. But when the marriage itself becomes an afterthought, it’s not good for anyone.</span></p> <p><span>A marriage neglected during the busy years will struggle when the house quiets. A marriage tended in small, steady ways will continue to flourish.</span></p> <p><span>Think of simple ways to connect that you can sustain over time. Share a morning ritual. Take walks. Set aside one screen-free evening weekly. Pray together, however briefly. Ask open-ended questions that invite genuine conversation.</span></p> <p><span>For Steve and me, the best conversations happen each morning over coffee. Some exchanges are deeply theological. Others are silly and lighthearted. Either way, these moments bring us together. We rarely have a consistent date night, but we almost always manage morning coffee times.</span></p> <p><span>Whatever their age, your children will benefit from seeing their parents laugh together, forgive quickly, and enjoy each other’s company. That relational foundation will strengthen your family and ministry.</span></p> <p><span>Years spent raising children is only a portion of a marriage, not the scope. When we understand that, we approach the empty nest not with fear but hope. Parenting doesn’t end when children leave, but it does change. Our role shifts from teacher to coach, from daily guide to trusted advisor.</span></p> <p><span>Our kids still come to us for advice. Steve fields car and finance questions, and I provide relationship and cooking guidance. We no longer oversee their day-to-day decisions, of course. But because we cultivated our children’s identities and ours during the formative years, we remain deeply connected as a family.</span></p> <p><span>As parents, we seek to give our children both roots and wings. Roots anchor them in Christ and family. Wings allow children to become the people God created them to be.</span></p> <p><span>We need roots and wings as well. The empty nest years bring a season of deepening connections and opportunities to soar with renewed vision.</span></p> <p><span>As I tearfully watched my boys turn the corner that morning 10 years ago, I realized parenting would always be a dance of holding on and letting go, guiding and releasing, loving deeply and surrendering daily.</span></p> <p><span>Anchor your identity and family in Christ. Discover your God-given design, grow in love for one another, and disciple your children to follow Jesus.</span></p> <p><span>Then, even when the nest is empty, your heart and life will remain full.</span></p> <p><span> </span></p> <p><em><span style="background: white; color: #222222;">This article appears in the Winter 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{DACB7B73-DB09-4FE6-9FE9-6118126BFD04}https://influencemagazine.com/Podcast/Seven-Dimensions-of-Discipleship<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 416, George P. Wood talks to Elly Marroquin about her new book, ‘A Disciple’s Growth’, published by Gospel Publishing House.Thu, 12 Feb 2026 12:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host. </p> <p>“In the last sixty years in the USA, some churches shifted strategies and adopted a model that focused almost exclusively on numerical expansion,” writes Marroquin. “New sanctuaries and program adjustments were made with the goal of reaching the unchurched. And praise God, the model produced some good results.”</p> <p>She goes to note that this model replaced Sunday school and discipleship groups to make room for more worship services. “Somehow, churches believed they would still be making disciples without intentionally placing emphasis on God’s Word. The results are in: We have many churches filled with followers of Jesus who desperately need help.”</p> <p>In this episode, I talk to Marroquin about what churches can do to refocus on discipleship, based on her new book, <em>A Disciple’s Growth: 7 Dimensions of Spiritual Formation</em>.</p> <p>Elloy Marroquin is an ordained minister and national director of Christian Education, Discipleship, and Family Ministries for the Assemblies of God.</p> <p>My conversation with her begins after a brief word from our sponsor.</p> <p> </p> <h4>Sponsor Ad </h4> <p>This episode of the Influence podcast is brought to you by My Healthy Church, distributors of <em>Europe 365 Daily Devotions</em>.</p> <p>Europe 365 is a powerful year-long devotional written by Assemblies of God World Missions missionaries serving on the front lines of evangelism. You will be inspired by devotional thoughts and dynamic testimonies of the Holy Spirit in action, answers to prayer, miracles, divine protection, supernatural provision, the call to missions, and more.</p> <p> <span>For more information about <em>Europe 365 Daily Devotions</em>, visit <a href="https://gospelpublishinghouse.com/store/startitem.cfm?item=027079&cat=iNEWTITLES&mastercat=&path=AGMHCINDEX">GospelPublishingHouse.com</a>.</span></p> <p> </p> <p><iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/40047580/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe></p> <p> </p> <p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:"Times New Roman";}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> </p> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>02:12 — Why did an emphasis on numerical growth displace the emphasis on discipleship depth, and what have the consequences been for American churches?</li> <li>04:07 — What are the seven dimensions? And how did you arrive at these seven dimensions?</li> <li>10:53 — How do the seven dimensions relate to Jesus?</li> <li>16:19 — How can pastors and other church leaders assess (1) how they’re doing personally as disciples as well as (2) how their churches discipleship efforts are going?</li> <li>25:18 — What advice would you give pastors and other church leaders for implementing new discipleship programs or revising existing ones?</li> <li>28:10 — What are some of the resources the AG provides, whether in terms of curriculum, training, books, etc.?</li> <li>36:49 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li> <span>38:12 — Conclusion</span></li> </ul>{E9E1BD31-EFA1-433E-BC9C-6D83DE31F25B}https://influencemagazine.com/Practice/Narcissus-in-the-Pulpit<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Narcissus-in-the-Pulpit_1400.jpg" alt="" />Countering narcissism requires vigilance, self-examination, and daily submission to God’s transforming power.Wed, 11 Feb 2026 12:00:00 Z<p>The Roman writer Ovid told the tale of Narcissus, whose excessive self-love was his downfall.</p> <p>Catching a glimpse of himself reflected in a stream, the young man became obsessed with his handsome features. Failing to recognize the reflection as his own, Narcissus felt spurned when his advances went unrequited.</p> <p>Narcissus soon grew depressed, sank into the soil, and sprouted roots. A flowering plant sprang up in his place, forever admiring its blooms beside the water.</p> <p>The words “narcissism” and “narcissist” derive from this myth. Narcissism can describe a clinically diagnosed personality disorder involving an inflated sense of self-importance, extreme need for admiration, and lack of empathy.</p> <p>More commonly, narcissism refers simply to selfish and self-centered behavior. Most people are not narcissists in clinical terms. But because of our sin nature, we all have a propensity to fixate on ourselves in unhealthy ways.</p> <p>Self-centeredness is especially destructive when it takes root in spiritual leaders. Pastors are supposed to serve as shepherds — loving, discipling, and teaching those under their care. Ministry means following the way of Jesus, the Good Shepherd who laid down His life for the sheep (John 10:11).</p> <p>Yet some church leaders are more interested in admiring their own reflections than reflecting Christ’s character. They engage in narcissistic behavior that stands in stark contrast to the biblical shepherding model. Instead of feeding the sheep, they feed off the flock (Ezekiel 34:3).</p> <p>There will always be some leaders who seek ministry positions for selfish reasons, abuse their authority, and hurt others. This is nothing new.</p> <p>Writing from prison, the apostle Paul told believers in Phillipi, “Some preach Christ out of envy and rivalry, but others out of goodwill. The latter do so out of love, knowing that I am put here for the defense of the gospel. The former preach Christ out of <em>selfish ambition</em>, not sincerely, supposing that they can stir up trouble for me while I am in chains” (Philippians 1:15–17, emphasis added).</p> <p>Instead of sacrificing to advance God’s kingdom, as Paul did, narcissistic leaders strive to build their own little empires. They view ministry as an opportunity for ego gratification, public admiration, power, and control. Too often, they pursue these selfish goals with little oversight or accountability.</p> <p>Ministry leaders must protect their congregations from such individuals and guard their own hearts against selfishness.</p> <p>Like the Psalmist, we can seek deliverance from the arrogant and contemptuous, while asking God to keep us focused on His Word rather than selfish gain (Psalm 119:21–22,36).</p> <p> </p> <h4><strong>Admiration and Rivalry</strong></h4> <p>Even without a full-blown personality disorder, people with high levels of subclinical narcissism — “narcissists,” for the purposes of this discussion — are egotistical, attention seeking, and unempathetic, with a strong sense of entitlement. These traits cause significant relational problems.</p> <p>Some researchers describe narcissistic behaviors in terms of admiration and rivalry. An insatiable need for admiration fuels a drive for self-promotion and self-enhancement.</p> <h6>Narcissists often <br /> rise to leadership positions because <br /> of their extraversion, attraction to power, impression-management skills, and desire to prove their superiority.</h6> <p>Meanwhile, any perceived threat to a narcissist’s ego triggers the rivalry response. The result is often a barrage of personal attacks.</p> <p>These two sides of the narcissistic coin create a sort of Jekyll and Hyde persona. Narcissists can seem competent, charming, funny, charismatic, and dynamic. They want others to think of them as successful, attractive, intelligent, and larger than life.</p> <p>Narcissists seek social admiration — and often receive it. At least initially, others may view these individuals positively.</p> <p>Eventually, the darker side of narcissism emerges. Rivalry bolsters the grandiose self-view through insults, cutting remarks, and abuse. Over time, this leaves a wake of relational destruction.</p> <p>In rivalry mode, narcissists behave aggressively, asserting supremacy and devaluing others. They are socially insensitive, hostile, and lack such relational traits as warmth, supportiveness, and selflessness.</p> <p>These facets of admiration and rivalry are found, to varying degrees, within each narcissist. Those who become close to a narcissist may enjoy the admiration traits, but rivalry behaviors will ultimately leave them feeling small, rejected, or repulsed.</p> <p>Narcissistic individuals cannot maintain admiration indefinitely. As the charm wears thin, popularity declines and relationships falter.</p> <p>As Proverbs 16:18 says, “Pride goes before destruction, a haughty spirit before a fall.”</p> <p><strong> </strong></p> <h4><strong>Hiring Wisely</strong></h4> <p>Because people tend to want leaders who are self-assured and charismatic, there is a real danger of choosing pastors, staff members, or ministry successors with high levels of narcissism.</p> <p>When hiring a pastor or staff member, keep in mind that narcissistic candidates interview extremely well.</p> <p>Those with narcissistic tendencies may come across as prototypical leaders — confident, authoritative, and dominant.</p> <p>Narcissists often rise to leadership positions because of their extraversion, attraction to power, impression-management skills, and desire to prove their superiority. They use these traits to sell themselves.</p> <p>Once in a position of authority, a narcissistic minister may quickly win the admiration of others. The need to appear exceptional drives performance. Reduced empathy enables decisive action, creating an aura of power.</p> <p>However, those who hire a narcissist will regret that decision when rivalry traits and relational problems emerge. The grandiose image a narcissist presents is inauthentic, masking serious character deficits that eventually lead to trouble.</p> <p>Actions may not match words when it comes to following through on promises. But instead of owning mistakes or admitting fault, the leader will blame others and complain about circumstances.</p> <p>When things do go well, on the other hand, narcissistic leaders are eager to take credit for someone else’s work.</p> <p>A lack of integrity can lead to bigger problems, such as financial mismanagement, sexual misconduct, substance abuse, exploitation of staff and congregants, and even criminality. </p> <p>To avoid bringing such a leader into your church, look for signs of narcissism during pastoral search and interviewing processes.</p> <p>Assess the candidate’s track record for developing others and sharing credit for success.</p> <p>Ask about former places of ministry. Those with high levels of narcissism are more likely to disparage past employers. If they criticize another congregation, they will likely speak the same way about your church someday.</p> <p>Notice how a candidate makes you feel. Even if someone dazzles you with articulate communication, flattery, and a successful image, don’t ignore an air of superiority or tendency to devalue others.</p> <p>Interview close subordinates whenever possible. These are the people who feel the brunt of a narcissistic leader’s interpersonal deficits. If they feel safe enough to speak candidly about problems they have observed, take their remarks seriously.</p> <h6>An appropriate and biblical view of oneself flows from the knowledge that God made us in His image, redeemed <br /> us for His glory, <br /> and calls us to participate in His mission.</h6> <p>Create a culture that values teamwork and integrity above individual achievement and success at all costs. Look for character, competence, and chemistry over charisma. (Chemistry has to do with finding the right fit for your congregation’s culture and ministry vision.)</p> <p>Encourage mentorship at all levels of leadership. Ask potential hires how they have invested in others.</p> <p>Approach the hiring process prayerfully, seeking God for wisdom and discernment to find leaders after His heart.</p> <p>In choosing David as king, God told Samuel, “<span style="background: white; color: black;">The </span><span class="small-caps" style="background: white; color: black;">Lord</span><span style="background: white; color: black;"> does not look at the things people look at. People look at the outward appearance, but the </span><span class="small-caps" style="background: white; color: black;">Lord</span><span style="background: white; color: black;"> looks at the heart” (1 Samuel 16:7).</span></p> <p>In Matthew 23, Jesus critiqued teachers of the law and Pharisees for their arrogance, hypocrisy, abusive leadership, and entitled behavior.</p> <p><span class="woj" style="background: white; color: black;">“Everything they do is done for people to see,” Jesus said. “They make their phylacteries wide and the tassels on their garments long;</span><span style="background: white; color: black;"> </span><span class="woj" style="background: white; color: black;">they love the place of honor at banquets and the most important seats in the synagogues; they love to be greeted with respect in the marketplaces and to be called ‘Rabbi’ by others” (verses 5–7).</span></p> <p><span class="woj" style="background: white; color: black;">Finally, Jesus told the listening crowd, “The greatest among you will be your servant.</span><span style="background: white; color: black;"> </span><span class="woj" style="background: white; color: black;">For those who exalt themselves will be humbled, and those who humble themselves will be exalted” (verses 11–12).</span></p> <p><span class="woj" style="background: white; color: black;">Look for leaders who are great at serving God and others rather than skilled at selling themselves.</span></p> <p> </p> <h4><strong>Healthy Self-Esteem</strong></h4> <p>To keep narcissism out of church leadership, changing hiring practices may not be enough. We also need to examine ourselves, even as we disciple others to become more like Jesus.</p> <p>The contrast to narcissism is not self-loathing, but healthy self-esteem.</p> <p>An appropriate and biblical view of oneself flows from the knowledge that God made us in His image, redeemed us for His glory, and calls us to participate in His mission.</p> <p>The Bible proclaims that God created people in His likeness. As God’s image bearers, we have inherent worth and dignity (Genesis 1:26–27; 5:1; 9:6; James 3:9).</p> <p>We also have a responsibility to reflect God’s nature, character, and righteousness (Ephesians 4:24; 1 John 3:1–3). Only by Christ’s grace and the Spirit’s transforming power can we faithfully display the divine image (2 Corinthians 3:18; Colossians 3:10).</p> <p>The Cross reminds us of our value in God’s sight. Jesus paid the ultimate price to redeem and adopt us into His family (Galatians 4:4–6; Hebrews 10:10–14). Surely Jesus’ death in our place, love for us, and desire to spend eternity with us brings a sense of security, worth, and confidence.</p> <p>Christ’s sacrifice was not about our goodness, but God’s mercy (Romans 5:8). Our response should be a life of gratitude, worship, and humble service. We can say with Paul, “<span style="background: white; color: black;">May I never boast except in the cross of our Lord Jesus Christ, through which</span>^{<span style="background: white; color: black;"> </span>}<span style="background: white; color: black;">the world has been crucified to me, and I to the world” (Galatians 6:14).</span></p> <p>God created us with intentionality and has a plan for our lives (Psalm 139:13–16; Ephesians 2:10). We matter to God, who called us to fulfill His purposes on earth (Matthew 28:19–20; Acts 1:8; Romans 8:28; 1 Corinthians 12:27).</p> <p>We live to glorify God, not promote ourselves or build personal brands (Psalm 115:1; Matthew 5:16; 1 Corinthians 10:31; 1 Peter 2:12).</p> <p>Paul was quick to point this out to the Corinthians when they argued over which church leader they favored. Some claimed to follow Paul, others Apollos, and still others Peter (1 Corinthians 1:12).</p> <p>Confronting this way of thinking, Paul said, “<span style="background: white; color: black;">What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe — as the Lord has assigned to each his task” (</span>1 Corinthians <span style="background: white; color: black;">3:5).</span></p> <p>Paul went on to explain that while leaders may plant and water gospel seed, God alone brings the harvest (verses 6–8). Ministers build, but the foundation is Christ himself (verses 10–11). God will one day judge the quality of each person’s work, rewarding accordingly (verses 12–15).</p> <p>With these things in mind, Paul cautions, there should be “no more boasting about human leaders” (verse 21).</p> <p>Ministers with godly self-esteem don’t gauge their worth by comparing themselves to others or competing with fellow ministries. Instead, they seek daily to fulfill God’s plan for their lives, gifts, and talents. They use those abilities to serve others as an offering to God.</p> <p>Jesus said, “Even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45).</p> <p>Those who follow Christ’s example are not afraid to suffer, associate with people of low social status, or engage in menial labor. We know God made us, loves us, and sent us to do His work of serving.</p> <p>Others may not celebrate us or know who we are. But even if they do, we live for an audience of One. And we look forward to hearing the Lord say, “Well done, good and faithful servant” (Matthew 25:21).</p> <p> </p> <h4><strong>God-Confidence</strong></h4> <p>Drawing from Jeremiah 9:24, Paul twice reminded the Corinthians, “Let the one who boasts boast in the Lord” (1 Corinthians 1:31; 2 Corinthians 10:17).</p> <h6>Repent of manipulative behavior and prideful attitudes, asking God to help you live according <br /> to His Word.</h6> <p>When church leaders have healthy self-esteem, they are God-confident. Their assurance is in Christ, and they glorify Him rather than seeking admiration from others.</p> <p>Gaining followers or growing a brand for themselves is not the focus of God-confident leaders. They understand, like John the Baptist, that Jesus must increase as their profile decreases (John 3:30).</p> <p>Healthy ministers guard against self-centered paradigms that treat others as commodities to use or rivals to vanquish.</p> <p>In Galatians 5, Paul named “selfish ambition” as one of the acts of the flesh (verse 20). He cautioned against becoming conceited, provoking fights, and giving space to envy (verse 26).</p> <p>Instead, Paul reminded believers to serve one another humbly in love (verse 13).</p> <p>“If you bite and devour each other,” Paul warned, “watch out or you will be destroyed by each other” (verse 15).</p> <p>If we are to keep in step with the Spirit (verse 25), we must abandon the works of the flesh. This means letting go of selfish ways of thinking and embracing the call to love our neighbors as much as we love ourselves (verse 14).</p> <p>Some may wonder whether selfish inclinations make them narcissists. Narcissism is a personality trait that exists on a spectrum of low to high, while narcissistic personality disorder is a clinical diagnosis.</p> <p>People with narcissistic personality disorder or even high levels of subclinical narcissism rarely view or acknowledge their behavior as problematic.</p> <p>If you recognize narcissistic tendencies in yourself, that’s a good sign. It means you have enough self-awareness to move toward change.</p> <p>You’ll never make progress by making excuses or saying, “That’s just the way I am.” Instead, surrender to the Spirit’s control, inviting Him to transform you.</p> <p>Repent of manipulative behavior and prideful attitudes, asking God to help you live according to His Word.</p> <p>Philippians 2:3–4 says, “<span class="text" style="background: white; color: black;">Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves,</span><span style="background: white; color: black;"> </span><span class="text" style="background: white; color: black;">not looking to your own interests but each of you to the interests of the others.”</span></p> <p>Weave accountability into your ministry structure. Instead of surrounding yourself with sycophants, listen to godly advisors who are willing to challenge and call you to account.</p> <p>Create an environment where people feel safe providing honest feedback. Ask staff members how you come across, and give them an opportunity to share how you might have hurt them.</p> <p>Apologize for your mistakes, and take steps toward repairing relationships and interacting in healthier ways.</p> <p>Find a leadership coach, life coach, or professional counselor who can walk alongside as you make difficult but positive changes. Seek mentoring from district leaders and trusted Christian friends.</p> <p>Rooting out narcissism isn’t easy, but the reward is genuine confidence that comes from, glorifies, and points to God.</p> <p>Narcissism pervades our culture, from social media to politics. When leaders exalt image-based performance over the Spirit’s work, narcissistic attitudes infiltrate the Church as well.</p> <p>Countering narcissism requires vigilance, self-examination, and daily submission to God’s transforming power.</p> <p>Instead of fixating on our own fading reflections, may we shift our gaze heavenward and say, “Not to us, <span class="small-caps" style="background: white; color: black;">Lord</span><span class="text" style="background: white; color: black;">, not to us</span><span style="color: black;"> </span><span class="text" style="background: white; color: black;">but to your name be the glory,</span><span style="color: black;"> </span><span class="text" style="background: white; color: black;">because of your love and faithfulness” (</span>Psalm 115:1).</p> <p><em><span style="background: white; color: #222222;"> </span></em></p> <p><em><span style="background: white; color: #222222;">This article appears in the Winter 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{79BC9572-0F70-419D-A3AA-38EF5150A121}https://influencemagazine.com/Practice/The-Need-for-Spirit-Empowerment<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/The-Need-for-Spirit-Empowerment-1400.jpg" alt="" />God has given each of us a job in His kingdom, and we need the empowerment of the Holy Spirit to accomplish it.Mon, 09 Feb 2026 12:00:00 Z<p>You’ve made all the preparations to assemble the furniture. You have set aside time in your schedule and laid out all the tools you need. Your spouse can’t wait to see how it will look in the living room. You snap the battery into the cordless drill, and you’re ready to begin.</p> <p>But when you pull the trigger — nothing. A sinking realization hits — you never charged the battery.</p> <p>It is incredibly frustrating to have everything ready, except the power.</p> <p>God has given each of us a job in His kingdom, and we need the empowerment of the Holy Spirit to accomplish it. As I step into my new ministry assignment as general secretary, I am keenly aware the role is bigger than me. To be fair, I have felt this way about every assignment in my ministry.</p> <p>I imagine you feel the same — and that’s a good thing.</p> <p>God is always faithful to empower us with the Spirit for ministry. Scripture is full of examples of God empowering His servants, from the Old Testament to the New.</p> <p>Although Spirit empowerment would eventually become available for all believers, God anointed specific individuals in the Old Testament — usually kings or prophets — with His Spirit for particular moments.</p> <p>Gideon is one such example. His story illustrates this clearly. Gideon was preparing to face the vast armies of the Midianites and Amalekites. Through a series of tests, the Lord reduced Gideon’s troops until only 300 men remained. Though this defied all conventional wisdom, the Lord explained His purpose:</p> <p>The <span>Lord</span> said to Gideon, “You have too many men. I cannot deliver Midian into their hands, or Israel would boast against me, ‘My own strength has saved me’” (Judges 7:2).</p> <p>From a human perspective, this left Gideon severely short-handed, but God already had a plan:</p> <p>Then the Spirit of the LORD came on [literally, “clothed”] Gideon, and he blew a trumpet, summoning the Abiezrites to follow him (Judges 6:34).</p> <p>Here we see the key: The Holy Spirit put himself on Gideon like armor. With the Spirit, Gideon could do what he couldn’t do without Him. Empowered by the Spirit, Gideon led the 300 men to victory, and God received all the glory. Whenever God chooses to advance His mission on earth, He clothes people with himself. </p> <p>Many other Old Testament examples reveal this pattern of Spirit empowerment. David is another case:</p> <p style="margin-left: 40px;">So Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the <span>Lord</span> came powerfully upon David (1 Samuel 16:13).</p> <p>Empowerment for service in the Old Testament was selective and occasional, but God always intended that His Spirit would one day be available to all believers. Joel prophesied that in the last days, God would pour out His Spirit on all people (Joel 2:28–29). Moses longed for the same when he said, “I wish that all the <span>Lord’s</span> people were prophets and that the <span>Lord</span> would put his Spirit on them!” (Numbers 11:29).</p> <p>In the New Testament, that desire was fulfilled. Jesus modeled a Spirit-filled life and ministry: </p> <p>God anointed Jesus of Nazareth with the Holy Spirit and power, and … he went around doing good and healing all who were under the power of the devil, because God was with him (Acts 10:38).</p> <h6>God has given each of us a job in His kingdom, and we need the empowerment of the Holy Spirit to accomplish it.</h6> <p>Before His ascension, Jesus gave His disciples a critical command:</p> <p style="margin-left: 40px;">Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit (Acts 1:4–5).</p> <p>On the Day of Pentecost, the disciples were filled with the Spirit and spoke in other tongues. The crowds were drawn to the scene. Peter, empowered by the Spirit, preached <strong><span style="color: red;">—</span></strong> and approximately 3,000 people received salvation. The Book of Acts tells the story of a Spirit-empowered Church taking the gospel to the Jews, to the Gentiles, and to the ends of the earth.</p> <p>Another example appears in Acts 4. The believers were facing persecution, with Peter and John being released from prison. Instead of praying for comfort, the believers asked for boldness. God answered their prayer:</p> <p style="margin-left: 40px;">After they prayed, the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly (verse 31).</p> <p>There are two things to notice here. First, most if not all of these disciples had already been filled with the Spirit. This shows that we can be repeatedly filled and empowered for service. In truth, we need that continual filling.</p> <p>Second, the result of being filled with the Spirit was boldness to speak God’s Word. This confirms Jesus’ promise in Acts 1:8: “You will receive power when the Holy Spirit comes on you; and you will be my witnesses.”</p> <p>The pattern throughout Scripture is clear: God involves His people in accomplishing His work, empowered by His Spirit. Time and again, it is made evident that God’s work is not accomplished by human strength, wisdom, or ability.</p> <p>To overcome the challenges faced in ministry, we desperately need a fresh infilling of the Spirit. I wholeheartedly support improving our abilities and becoming the best tools possible in the hands of the Master. Pursue further education, sharpen your ministry skills, and attend conferences. The churches and ministries we serve deserve nothing less than our very best. </p> <p>I recall Dr. Renea Braithwaite at General Council saying, “A sharper axe makes a deeper cut.” I fully agree. Let us sharpen our axes but also recognize that we need the empowerment of the Spirit to fulfill the ministry to which He has called us.</p> <p>The New Year is an ideal time to reflect on our lives and ministries. Here are a few practical steps we can take:</p> <p><strong><em>1. Recognize our need. </em></strong>The danger arises when we stop asking for the empowerment of the Spirit. In the early days of our ministry, skills and experience are limited, making it easy to see our need for God’s help. </p> <p>When we grow in our gifts — as expected — we may become increasingly reliant on our own abilities. Over time, if we are not careful, our desire for Spirit empowerment can diminish. I encourage you to read through the Book of Acts this month and meditate on our ongoing need for the Spirit’s filling.</p> <p><strong><em>2. Ask and pray.</em></strong><em> </em>Make it part of your daily prayer to seek the empowerment of the Spirit. Set aside extended times to pray for a fresh filling of the Spirit, just as the early believers did in Acts 4. Lead the people you serve in pursuing the same goal. As we do, we will see great fruit:</p> <p>Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened (Matthew 7:7-8).</p> <p><strong><em>3. Be on mission.</em></strong><em> </em>The purpose of Spirit baptism is empowerment for mission. </p> <p>As we serve in the ministries to which God has called us, our need for the Spirit’s help grows. Without engaging in ministry, there would be no need for His empowerment.</p> <p>I sincerely believe that God has great plans for the churches, ministries, and missions work of the Assemblies of God. Yet these plans will only come to fruition as we yield ourselves to the Lord and seek the empowerment of the Spirit, following the pattern of Scripture and the example of our early AG church leaders. This must become a priority for each of us. </p> <p>Let us never attempt to accomplish a task without relying on the power God provides!</p> <p>“‘Not by might nor by power, but by my Spirit,’ says the <span>Lord</span> Almighty” (Zechariah 4:6).</p> <p> </p> <p><em>This article appears in the Winter 2026 issue of </em>Called to Serve<em>.</em></p>{E1EAB306-C112-486F-A664-E5157775F415}https://influencemagazine.com/Practice/The-Problem-of-Selective-Literalism<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Problem-of-Selective-Literalism_1400.jpg" alt="" />All things should be subject to the Word of God, not individual preference.Fri, 06 Feb 2026 12:00:00 Z<p>Recently, while reading a book about how some conservative Christians interpret the Bible, I came across a bad argument that nonetheless raised a good question.</p> <p>According to the author, who is a liberal evangelical, conservative Christians practice “selective literalism” when they read Old Testament laws. </p> <p>For example, they consider Leviticus 18:22 and 20:13 obligatory, but not Leviticus 11:10–12. The former passages prohibit same-sex intercourse, while the latter forbids eating “all creatures in the seas or streams that do not have fins and scales.”</p> <p>(The author cites other examples, but to keep things simple, I’ll focus on the passages just cited.)</p> <p>“Insisting on reading two verses in Leviticus as eternal absolutes that serve as foundational principles for the faith while discarding most of the book exposes the hypocrisy of fundamentalism,” the author writes.</p> <p> </p> <h4><strong>Bad Argument</strong></h4> <p>The charge of hypocrisy seems unwarranted.</p> <p>First, the New Testament also makes clear that same-sex intercourse is sin. According to Romans 1:26–27, homosexuality is driven by “shameful lusts” and contrary to “natural sexual relations.”</p> <p>Elsewhere, “men who have sex with men” will not inherit God’s kingdom (1 Corinthians 6:9), and “practicing homosexuality” violates “sound doctrine” (1 Timothy 1:10).</p> <p>Though translated differently, both verses use the same Greek noun — <em>arsenokoitēs</em>, a portmanteau of <em>arrēn </em>(“male”) and <em>koitē</em> (“bed”). This word is unattested in ancient literature before Paul, who may have coined it.</p> <p>Why would Paul use a novel term when Greek had several words for same-sex relationships? Both <em>arrēn</em> and <em>koitē</em> appear alongside one another in Leviticus 18:22; 20:13. This suggests Paul intentionally chose language that alluded to those passages.</p> <p>Second, the New Testament permits eating nonkosher food. “Do not call anything impure that God has made clean,” God told Peter (Acts 10:15). This referred to Gentiles and the food they ate (11:2–3).</p> <p>Similarly, “All food is clean” according to Paul (Romans 14:20).</p> <p>The first and second points imply a third: The author is wrong to charge others with hypocrisy, as if they were doing something unprecedented.</p> <p>Prohibiting same-sex intercourse and permitting nonkosher food began in the New Testament and continues throughout church history. It reflects the ongoing belief and practice of confessional Protestant, Catholic, and Orthodox Christians today.</p> <p>Consequently, the author’s charge of hypocrisy is against the Christian tradition across history and denominational differences, not just conservative evangelicals and Pentecostals.</p> <p>Finally, I wonder whether the author realizes where the logic of this argument leads.</p> <p>If prohibiting same-sex intercourse while permitting a shrimp boil is hypocritical, is it also hypocritical to forbid incest (Leviticus 18:6), polygamy (18:18), adultery (18:20), and bestiality (18:23)? </p> <p>What about other Old Testament laws? If Christians are not obligated to keep kosher regulations, why are they obligated to love their neighbors (Leviticus 19:18) or foreigners (19:34)? After all, those laws appear in Leviticus too!</p> <p><strong> </strong></p> <h4><strong>Good Question</strong></h4> <p>Despite this bad argument, asking why Christians observe some Old Testament laws but not others is a good question.</p> <p>We need a hermeneutic that is biblically grounded and consistently applied. This includes several elements.</p> <p><em>Reverence</em>. Christians should approach the Old Testament law with the right mindset and heart orientation.</p> <p>Paul said, “The law is holy, and the commandment is holy, righteous and good” (Romans 7:12).</p> <p>Some treat Old Testament law flippantly as a bunch of weird, outdated, foreign commandments contemporary people can ignore.</p> <p>For Christians, all Scripture is God’s Word, reveals God’s plan, and shares God’s character. This calls for reverence.</p> <h6>Some treat Old Testament law flippantly as a bunch of weird, outdated, foreign commandments contemporary people can ignore.</h6> <p><em>Two covenants</em>. The New Testament distinguished between the old covenant, which God made with Israel through Moses at Sinai, and the new covenant, which God offers all through Christ.</p> <p>(The Bible divisions of Old and New Testaments reflect this distinction.)</p> <p>Comparing Jesus to Old Testament priests, Hebrews 8:6 declares, “The ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises.”</p> <p>After citing Jeremiah 31:31–34 to explain why a new covenant was necessary, the author of Hebrews wrote, “By calling this covenant ‘new,’ he has made the first one obsolete; and what is obsolete and outdated will soon disappear” (8:13).</p> <p>Laws stipulating prohibited and permitted behaviors are key features of ancient covenants. </p> <p>If the new covenant is superior to the old, its laws are superior too. And if the old covenant has been abrogated by the new, so have its laws.</p> <p>In a sense, no Old Testament law is binding on Christians because the old covenant isn’t.</p> <p><em><span style="color: black;">Three types of law.</span></em><span style="color: black;"> This doesn’t mean Christians can do whatever they want. To understand why, consider the various types of law the old covenant contains. Historically, Protestant theologians categorized them as ceremonial, civil, and moral.</span></p> <p><em><span style="color: black;">Ceremonial </span></em><span style="color: black;">laws regulated </span>the ways Israel worshipped God and included commandments regarding the tabernacle or temple, priests, sacrifices, and ritual cleanness, including a kosher diet. For example, Leviticus 1–7 identifies various offerings — burnt, grain, fellowship, sin, guilt — Israelites could bring the priest.</p> <p>For Christians, these laws have been abrogated because of Jesus, a greater priest offering a greater sacrifice (Hebrews 9:11–14). </p> <p><em>Civil</em> laws regulated behaviors related to living as a civil community in the promised land of Israel. They include laws defining criminal behavior and detailing appropriate remedies. For example, Exodus 22:1–15 outlines appropriate remedies for theft and property disputes.</p> <p>Since Christians are not citizens of ancient Israel, they are not necessarily obligated to obey these laws beyond what is universally fair or reasonable.</p> <p>The third type of law is <em>moral</em>. It regulates behaviors that are inherently right or wrong and thus universal.</p> <p>In philosophical terms, the moral law is the natural law. One doesn’t need a Bible to know this law or be held accountable to it. Paul said even those who do not know Scripture “show that the requirements of the law are written on their hearts, their consciences also bearing witness” (Romans 2:15).</p> <p>The Ten Commandments contain premier examples of moral law. Citing the prohibitions against adultery, murder, theft, and covetousness in Romans 13:9–10, Paul wrote, “The commandments … are summed up in this one command: ‘Love your neighbor as yourself.’ Love does no harm to a neighbor. Therefore love is the fulfillment of the law.”</p> <p>A loving Christian will keep the moral law.</p> <p><em>New Testament as guide</em>. Christian interpretation of Old Testament law acknowledges the New Testament as our authoritative guide.</p> <p>Absent that guide, Christians tend to pick and choose what they think applies to them based on personal prejudices, contemporary trends, or political ideologies.</p> <p>All things should be subject to the Word of God, not individual preference.</p> <p> </p> <h4><strong>Good Works</strong></h4> <p>Contrary to the bad argument I examined previously, it is neither selectively literal nor hypocritical for Christians to eat shrimp but preach against homosexuality. Arguing otherwise confuses ceremonial laws that have been abrogated with moral laws that have not.</p> <p>However, it is both selective and hypocritical for Christians to pick and choose which moral laws they want to obey.</p> <p>The Bible is neither conservative nor liberal. It prohibits sexual immorality and the taking of innocent life. It also mandates generosity to the poor and foreigners — the most vulnerable members of society.</p> <p>In Ephesians 2:10, Paul wrote, “We are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.”</p> <p>Let’s get busy and do good works — all of them.</p> <p> </p> <p><em><span style="background: white; color: #222222;">This article appears in the Winter 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{E9984A11-80D4-4F64-8B1C-B380DD109F11}https://influencemagazine.com/Podcast/Pathfinding-for-the-Next-Generation<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 415, George P. Wood talks to Melissa Alfaro about her new book, ‘The Heart of a Pathfinder’, published by Gospel Publishing House.Thu, 05 Feb 2026 12:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host.</p> <p>In this episode, I talk to Melissa Alfaro about her new book, <em>The Heart of a Pathfinder: Charting Paths for the Next Generation</em>.</p> <p>“A pathfinder’s greatest motivation is not the sustainability of their legacy but their ability to launch members of the next generation into their call,” Alfaro writes. </p> <p>“Obstacles don’t discourage pathfinders. They see obstacles as opportunities to clear a path so the next generation can step into their purpose. Pathfinders take risks. They path the price because they realize that their greatest legacy is not what they have built with their hands, but the paths that they have opened for others with their feet.”</p> <p>Alfaro is senior pastor of Tab Church in Houston, Texas, along with her husband Jay. She is an executive presbyter of the Assemblies of God, as well as chair of the Network of Women Ministers.</p> <p> </p> <h4>Sponsor Ad</h4> <p>This episode of the Influence podcast is brought to you by Gospel Publishing House, distributors of <em>A Disciple’s Growth</em>.</p> <p>Get a clear and practical roadmap for following Jesus with depth and purpose. Drawing from Scripture, the power of the Holy Spirit, and real-life examples, discover seven key dimensions of spiritual formation—Bible, Holy Spirit, missions, prayer, worship, service, and generosity—that shape believers into fully devoted disciples.</p> <p>For more information about <em>A Disciple’s Growth</em> visit <a href="https://gospelpublishinghouse.com/store/startitem.cfm?item=027076&cat=AGMHCINDEX&mastercat=&path=AGMHCINDEX">GospelPublishingHouse.com</a>.</p> <p> </p> <p> </p> <p><iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/39998600/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe></p> <p><strong><span style="color: black;"> </span></strong></p> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>01:58 — W hat was the impetus for writing this book?</li> <li>04:25 — What is a pathfinder, and how is a pathfinder different from other ways of describing leadership?</li> <li>09:43 — You write, “There are three areas that the enemy uses to cause us to camp out in the shadows and stop the flow of God’s presence in the life of a leader: comfort, fear, and offense.” Expand on that insight.</li> <li>15:02 — Talk about the kinds of things leaders need to think and do when bad stuff interrupts life.</li> <li>20:15 — Are ministers embarrassed to admit they have personal things that interrupt their lives?</li> <li>23:01 — What lessons should we take from Nehemiah during the seasons of ministry when we face obstacles in ministry?</li> <li>28:50 — How do we use our unique voice for Kingdom purposes, and who are the “five people every leader needs in their life” that you mention?</li> <li>37:08 — What types of resources does the Network of Women Ministers provide?</li> <li>41:35 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li>42:44 — Conclusion</li> </ul> <br class="t-last-br" /> <br class="t-last-br" />{775A6E46-7144-4680-BB99-C52DF0B86C95}https://influencemagazine.com/Practice/How-to-Preach-Like-a-Reporter<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Preach-Like-Reporter_1400.jpg" alt="" />Applying some basic journalism standards can help preachers deliver better messages.Wed, 04 Feb 2026 12:00:00 Z<p>During my first semester in journalism school, a professor told the class, “You are reporters already, whether you realize it or not. Everyone tells stories and relays news. Some do it better than others.”</p> <p>This is certainly true of those who preach and teach. After all, the gospel <em>is</em> news — literally, “good news.” How we report it matters.</p> <p>My journalism and ministry backgrounds afford me a unique perspective on the intersection of these disciplines. I believe the former is instructive for the latter.</p> <p>Applying good journalism standards can help preachers deliver messages that are relevant, credible, relatable, and complete.</p> <p> </p> <h4><strong>Relevant</strong></h4> <p>The beginning of a news article — the lede — contains the most newsworthy details, attracts attention, and drives the rest of the piece.</p> <p>Pushing the most relevant, interesting, and consequential parts to the top makes the news accessible. In theory, a reader could glean the essential details just from the first paragraph.</p> <p>When trivial matters get in the way of vital information, someone might say a reporter buried the lede.</p> <p>Sermon outlines differ from news articles, of course. Yet preachers should give place of prominence to what matters most.</p> <p>Reflecting on his ministry to the Corinthians, the apostle Paul said, “I resolved to know nothing while I was with you except Jesus Christ and him crucified” (1 Corinthians 2:2).</p> <p>Topics, themes, and key points may change, but Jesus is always of primary importance.</p> <p>When you preach, don’t bury the lede. Ask yourself during sermon preparation, <em>If people remember only one thing, what should it be? How will this message move someone toward a new or deepening relationship with Christ?</em></p> <p>Clearly state the big idea early and often. Show people how it connects to the redemptive story of Scripture. Give them opportunities to respond and practical steps for applying it to their lives.</p> <p>Above all, keep the gospel at the forefront. In a world that desperately needs good news, nothing could be more relevant than the hope of salvation through Christ.</p> <p> </p> <h4><strong>Credible</strong></h4> <p>I once saw a cartoon of a reporter preparing to throw a dart. On the dartboard were labels like “government,” “business,” “technology,” and “medicine.” The caption said, “Today I’m an expert in … .”</p> <p>While working for a daily newspaper, I reported on many issues that were beyond the scope of my expertise. To fill those knowledge gaps, I relied on sources. I attended meetings and legal proceedings, conducted interviews, asked questions, pored over documents, and took copious notes.</p> <h6>Honest and well-informed preaching reflects a commitment to God’s truth and builds credibility.</h6> <p>Like reporters, preachers wear a lot of hats. A theologian in the academy might spend years researching a small portion of Scripture. Meanwhile, congregants expect pastors not only to expound on the full range of biblical books, authors, time periods, and literary genres, but also to address such topics as marriage, parenting, finances, and mental health.</p> <p>You can’t be an expert on everything. You can, however, follow Paul’s advice to Timothy: “<span style="background: white; color: #001320;">Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15).</span></p> <p><span style="background: white; color: #001320;">Studying Scripture, consulting quality books and commentaries, seeking the Spirit’s guidance, and maintaining an inquisitive and teachable posture are part of the work of pulpit ministry. Honest and well-informed preaching reflects a commitment to God’s truth and builds credibility.</span></p> <p>In an age when people can reach for a smartphone and immediately fact-check what they hear, it’s worth the effort to ensure even the smallest details are factually correct and faithfully delivered.<span style="background: white; color: #001320;"> </span>Bad hermeneutics can be a stumbling block to the gospel, but so can an erroneous statistic or a misleading illustration.</p> <p><span style="background: white; color: #001320;">To share the good news well, you must be a credible witness.</span></p> <p> </p> <h4><strong>Relatable</strong></h4> <p>Years ago, I reported on the dying freshwater pearl trade in Arkansas. In addition to interviewing jewelers who bought and sold the gems, I spent a day on the river with one of the last local pearl hunters.</p> <p>Alone in a flat-bottomed boat, I watched the aged diver emerge from the river, his leathery hand clutching a dripping basket of mussels. Instead of scuba gear, he wore a large metal helmet with a hose attached — clunky technology from a bygone era.</p> <p>This colorful character brought dimensionality to the topic. Most readers had little knowledge of pearl diving, but experiencing it through the old man’s eyes — and mine — made the story more relatable.</p> <p>Preachers should likewise weave relatable human elements into their messages. The emotions, flaws, challenges, and triumphs of real people fill the pages of Scripture.</p> <p>The gospel itself is the story of God entering our world in the flesh. Pentecostals have long utilized testimonies to highlight the Spirit’s ongoing work in the lives of individuals.</p> <p>Include relatable illustrations in your sermons. Talk about experiences from your own life. With permission, share testimonies from the congregation. Use stories from church history.</p> <p>Lean into the human aspects of Bible narratives. Describe Abraham’s anguish as he prepared to sacrifice Isaac and Mary Magdalene’s joy upon encountering the risen Lord.</p> <p>Appeal to the struggles, longings, and realized hopes of believers through the ages to help people see themselves in God’s story of redemption.</p> <p> </p> <h4><strong>Complete</strong></h4> <p>One of the first rules a journalism student learns involves the “five W’s and H”: Who, What, When, Where, Why, and How.</p> <p>In addition to these basics, a news story should answer, or at least acknowledge, the most obvious questions.</p> <p>An astute reader might feel frustrated if there is a hole in the story — that is, missing information. Reporters anticipate what people will want to know so they can provide a complete account of the news.</p> <p>Preachers should do the same. Be sure you’re covering the basics, such as the historical setting, background, context, author, and significance. Think about how the original audience would have understood the biblical passage. Then consider what questions your listeners will have.</p> <p>For example, a sermon about divine healing might prompt someone to wonder why a loved one died of cancer despite praying and believing for a miracle.</p> <p>There are no clear answers to this question. Nevertheless, you can acknowledge that some experience healing in this life while others do not. This is an opportunity to point everyone to the final redemption and ultimate healing to come.</p> <p>No sermon can cover every issue. Yet by anticipating how people will think about and interact with the message, you can meet them where they are and guide them toward God’s complete truth.</p> <p>Ask the Holy Spirit to help you identify and respond to questions, needs, and concerns in the congregation.</p> <p>As my professor said, everyone tells stories and relays news. But those who preach have the responsibility and privilege of sharing a story of eternal significance — the good news of Jesus. Reporting it effectively is the preacher’s task.</p> <p> </p> <p><em><span style="background: white; color: #222222;">This article appears in the Winter 2026 issue of </span></em><span style="background: white; color: #222222;">Influence <em>magazine.</em></span></p>{D59AC727-DE3D-4D5D-ADAD-D34769BF4FE3}https://influencemagazine.com/Reviews/Rehearing-Our-Story<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/The-AG-Our-Story_1400.jpg" alt="" />Readers will gain a renewed understanding of who we are as Pentecostals and what it means to belong to the Assemblies of God.Tue, 03 Feb 2026 12:00:00 Z<p>Daniel D. Isgrigg’s new book, <em><span style="color: black;">The Assemblies of God: Our Story</span></em>, is an informative and accessible retelling of the Fellowship’s history.</p> <p>While drawing heavily on the earlier works of Assemblies of God historians, Isgrigg advances, clarifies, and at times verifies the previous conversation by adding fresh insights based on the latest research.</p> <p>The result is an easy-to-read, updated popular history of the Assemblies of God (AG) for a new generation of adherents.</p> <p>Isgrigg begins with a brief discussion of the theological, spiritual, and historical roots of the Pentecostal Movement necessary for understanding its development.</p> <p>Although Isgrigg places the Azusa Street revival at the epicenter of these events, he acknowledges other global points of origin as well, including revivals in Wales, India, Canada, Norway, and Sweden.</p> <p>After addressing this larger context, Isgrigg focuses on the role of William J. Seymour and the Apostolic Faith Mission in laying the groundwork for the Assemblies of God.</p> <p>Along with the AG’s formation, Isgrigg explores its theological foundations. He covers early doctrinal disputes, as well as the establishment of the Statement of Fundamental Truths and subsequent revisions.</p> <p>Isgrigg traces the Fellowship’s development in a number of areas, including education, ministries and missions, political and cultural involvement, worship styles, revivals, and ecumenical relationships.</p> <p> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}@font-face {font-family:"Century Schoolbook"; panose-1:2 4 6 4 5 5 5 2 3 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:647 0 0 0 159 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:"Times New Roman";}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Aptos; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}.MsoPapDefault {mso-style-type:export-only; margin-bottom:8.0pt; line-height:115%;}div.WordSection1 {page:WordSection1;} </style> </p> <h6>Readers will gain a renewed understanding of who we are as Pentecostals and what it means to belong to the Assemblies of God. </h6> <p>Since a critical history was not his intent, Isgrigg does not wade deeply into church controversies. He acknowledges this limits analysis of complex issues at times. Still, Isgrigg seeks to provide a candid and factual portrayal of people and events.</p> <p>One highlight is the book’s examination of growing ethnic diversity within the Assemblies of God. Early on, the Fellowship struggled to live up to the vision of unity many saw at Azusa Street. But Isgrigg walks readers through the many successes that have made the AG the most ethnically diverse denomination in America.</p> <p>At 128 pages, <em><span style="color: black;">The Assemblies of God: Our Story</span></em><span style="color: black;"> </span>moves quickly. Rather than feeling bogged down with too much information, readers will likely want to learn more. Isgrigg helpfully provides a list of excellent resources at the end of each chapter for those interested in further exploration.</p> <p>I appreciate Isgrigg’s nod to the Flower Pentecostal Heritage Center in Springfield, Missouri, as well as the larger Pentecostal Consortium archives available online. Not only did these resources inform Isgrigg’s work, but they are also accessible to others wanting to research Pentecostal history.</p> <p>Isgrigg set out to write a popular denominational history. This is never an easy task, especially for a relatively young Fellowship.</p> <p>History always requires a certain amount of interpretation, making it impossible to produce an account with which everyone will agree. Nevertheless, Isgrigg’s effort is a valuable contribution that will appeal to a broad Pentecostal audience.</p> <p>An outstanding historian, Isgrigg is the author of two previous books on the Assemblies of God. <em>Imagining the Future</em>, based on Isgrigg’s extensive Ph.D. research, focuses on AG eschatology. More recently, <em>Aspects of Assemblies of God Origins </em>is an academic survey of the Fellowship’s history. Both books are well-researched and supported, and I highly recommend them. </p> <p>There are many who would benefit from Isgrigg’s latest book<em>, </em>including ministers in training. While it would be a wonderful addition to any pastor’s library, providing the book to board members could also give these leaders a clearer understanding of the AG’s history and identity.</p> <p>In fact, Isgrigg’s popular history could be a useful resource for any lay leader or congregant who wants to know more about the Assemblies of God.</p> <p><em><span style="color: black;">The Assemblies of God: Our Story</span></em><span style="color: black;"> </span>allows us to rehear our history in new ways. Readers will gain a renewed understanding of who we are as Pentecostals and what it means to belong to the Assemblies of God.</p> <p> </p> <h4>Book Reviewed</h4> <p><span style="color: black;">Daniel D. Isgrigg,</span><span class="apple-converted-space" style="color: black;"> </span><em><span style="color: black;">The Assemblies of God: Our Story</span></em><span style="color: black;"> (Springfield, MO: Gospel Publishing House, 2026).</span></p> <p><span style="color: black;"> </span></p> <p><span style="color: black;"><em>This article appears in the Winter 2026 issue of </em>Influence<em> magazine.</em></span></p>{320187A8-D773-487A-8EBF-FA6C0BDC9883}https://influencemagazine.com/Practice/Known-and-Loved<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Known-and-Loved-1400.jpg" alt="" />Students aren’t just looking for information; they’re looking for incarnation, the love of Christ lived out through us.Mon, 02 Feb 2026 12:00:00 Z<p>In<span> a world saturated with fleeting connections and curated online personas, students are often more connected than ever before, yet simultaneously experiencing profound isolation. They have a quiet longing for something real, for authentic relationships, and for someone to truly see them, know them, and walk with them.</span></p> <p><span>Students aren’t just looking for information; they’re looking for incarnation, the love of Christ lived out through us.</span></p> <p><span>There are several ways to build those deeper relationships.</span></p> <p><span> </span></p> <h4></h4> <h4>Be Present, Not Just Productive</h4> <p><span>We measure success by attendance numbers or program completion. But real relationship building requires a different metric: presence. It’s not about doing more <em>for</em> students, but being <em>with</em> them.</span></p> <p><span>Jesus didn’t just teach; He lived among His disciples. The Lord shared meals <em>with</em> them, walked dusty roads <em>with</em> them, and sat in quiet moments <em>with</em> them.</span></p> <p><span>This is putting down your phone when a student is talking. It’s seeking out moments where you can simply <em>be</em> with them, without an agenda beyond genuine care. True presence communicates value far louder than any perfectly planned activity.</span></p> <p><span> </span></p> <h4>Listen Deeply, Don’t Just Lecture</h4> <p><span>Students today are wrestling with complex questions about identity, purpose, and belief. They are often bombarded with conflicting narratives from culture, social media, and even their peers. In this environment, the Church’s first response shouldn't be to rush in with all the answers, but to lean in with open ears and an open heart.</span></p> <p><span>Listening creates space. It tells students that their journey and story matters. Proverbs 18:13 reminds us, “If one gives an answer before he hears, it is his folly and shame” (ESV). Let’s create safe spaces where students feel heard without judgment, where their struggles are met with empathy before explanation. </span></p> <h6>Students aren't just looking for information; they’re looking for incarnation, the love of Christ lived out through us.</h6> <p> </p> <h4>Model Authenticity, Not Perfection</h4> <p><span>The pressure to perform is immense for this generation. They see polished facades everywhere and can spot inauthenticity a mile away. If we want students to open up to us, we must first be willing to be real with them. This means modeling what it looks like to walk with God honestly, even when life isn’t perfect.</span></p> <p><span>Share your own journey of faith, not as a highlight reel, but as a testimony of God’s faithfulness through trials. Admit when you don’t have all the answers, but point students to the One who does. Show them faith is not about having it all together, but about humbly depending on Christ.</span></p> <p><span> </span></p> <h4>Point to Christ, Not Just Principles</h4> <p><span>Ultimately, deeper relationships with students are not an end in themselves, but a means to a greater end: connecting them to Jesus. Our friendships and mentorships should always direct their gaze upward. We are not called to be their savior, but a shepherd pointing them toward the Living Water.</span></p> <p><span>Every conversation, shared experience, and moment of guidance should reinforce the centrality of Christ. It’s about helping students understand their identity is in Him, their purpose flows from Him, and their hope is secure in Him. Our relationships become sacred vessels, carrying the good news of a Savior who intimately knows and deeply loves them. </span></p> <p><span> </span></p> <h4>Something More Enduring</h4> <p><span>The Church has the opportunity and obligation to offer something more enduring: a genuine connection rooted in the love of God. </span></p> <p><span>When we build deep relationships, we are not just investing in individuals; we are investing in the future of the Church, ensuring tomorrow’s leaders know they are not alone, but deeply known and loved.</span></p> <br class="t-last-br" />{09BA3C91-1F08-4D68-B74B-F8315FB4145D}https://influencemagazine.com/Practice/Child-Safety-Is-Your-Churchs-Priority<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/child-safety-is-your-churchs-priority-1400.jpg" alt="" />A comprehensive child safety policy enables the church to prevent harm, respond effectively, and foster a culture where children thrive spiritually, emotionally, and physically.Fri, 30 Jan 2026 12:00:00 Z<p>As a minister, how can I best protect minors from abuse within my church?</p> <p><span>Few responsibilities entrusted to ministers carry the weight and sacred trust as does caring for minors within a congregation. Parents hand us their sons and daughters expecting that a church — more than any other place in the world — will be a refuge of safety, nurture, and spiritual formation. </span></p> <p><span>When Susan and I were raising our kids, it gave me great comfort to know that the church we attended had solid child safety procedures in place. I was working in our district office at the time, and I recall our superintendent receiving a phone call from someone at the church, checking my references. I had volunteered to help teach youth Sunday School.</span></p> <p><span>Now that I have grandkids, I continue to be grateful they belong to a church with these important processes in place. </span></p> <p><span>I encourage each Assemblies of God congregation to adopt strong safety procedures so that all parents and grandparents can feel comforted and confident that their children and grandchildren are in a safe environment. </span></p> <p><span>We know, tragically, that abuse can occur anywhere. The U.S. Centers for Disease Control and Prevention reports, “At least one in four girls and one in 20 boys in the United States experience child sexual abuse.” Youth-serving organizations are targets for predators. So, churches must respond with wisdom and vigilance.</span></p> <p><span>Scripture repeatedly calls God’s people to protect the vulnerable, advocate for the oppressed, and shepherd the flock with diligence. Children stand at the center of God’s heart. Jesus welcomed them, blessed them, defended them, and warned against causing them harm.</span></p> <p><span>Therefore, I urge all churches to have a clear, comprehensive, consistently applied child safety policy that protects minors, equips ministry workers, and builds trust with families and the broader community. A child safety policy is not bureaucracy — it is pastoral care.</span></p> <p><span>Many churches have taken this call seriously. And our Fellowship is better for it. For decades, the General Council has produced resources and seminars to aid churches in adopting a thorough and robust child safety policy grounded in current best practices. The General Council remains committed to child safety as one of its top priorities.</span></p> <p><span>To that end, here are some essential elements to aid the adoption or revision of your church’s child safety policy in consultation with your congregation’s legal counsel and insurer. Sample guidelines, titled <a href="https://ag.org/-/media/AGORGV2/Downloads/General-Secretary/Safety-and-Supervision-of-Minors.pdf">“Safety & Supervision of Minors,”</a> are available as a resource at AG.org under <a href="https://ag.org/Resources/For-Churches">Resources | For Churches</a>.</span></p> <p><span> </span></p> <h4>Screening and Selection</h4> <p><span>One of the strongest components of a child safety policy is the insistence on thorough screening of ministry workers, which may include, but is not limited to, employees, volunteers, and contractors. Pastors should never apologize for robust screening procedures — nor should they cut corners.</span></p> <p><span>A strong policy should include:</span></p> <ul> <li><span>A formal application for anyone who wishes to work with minors</span></li> <li><span>Verification of identity using official government documents</span></li> <li><span>Comprehensive background checks, which may include state, county, and federal criminal searches, a nationwide super search, and a nationwide sex-offender registry search</span></li> <li><span>Written references, including at least one institutional reference from an organization where the applicant has worked with minors</span></li> <li><span>A structured interview, with questions designed to reveal motives, boundaries, and past concerns</span></li> </ul> <p><span>Distrust and suspicion are not the driving forces here — wisdom and stewardship are. Every ministry worker at an event where minors are invited to participate should undergo thorough vetting. Background checks are a necessity, but they are not enough on their own. References and interviews provide greater context, character evaluation, and aid discernment.</span></p> <p><span>The reality is clear: Churches that allow people to work with children without an intentional screening process are not only vulnerable — they are placing children at risk. Screening is an act of love for the children you serve and protects innocent ministry workers from unfounded accusations.</span></p> <p><span> </span></p> <h4>Training Is Necessary</h4> <h6>A comprehensive child safety policy enables the church to prevent harm, respond effectively, and foster a culture where children thrive spiritually, emotionally, and physically. </h6> <p><span>A child safety policy is useless if ministry workers are not aware of it and do not understand how to live it out. Every ministry worker should be trained to recognize grooming behaviors, implement the policy safeguards, and respond to and report signs of concerning behavior or harm.</span></p> <p><span>Ministry workers should come away from training with a proper understanding of:</span></p> <ul> <li><span>Policy scope</span></li> <li><span>Applicable definitions</span></li> <li><span>Predatory grooming behaviors</span></li> <li><span>Signs of abuse and neglect</span></li> <li><span>Safe and appropriate interactions with minors</span></li> <li><span>Policy standards and procedures</span></li> <li><span>How to report concerns internally and externally</span></li> </ul> <p><span>This training should be repeated at regular intervals established by the church because ministry workers change, risks evolve, technologies advance, and policies need reinforcement and applicable updates. Equipped ministry workers are confident workers. They serve better, communicate better, and create a culture where safety is normalized rather than awkward or optional.</span></p> <p><span> </span></p> <h4>Safeguards and Supervision</h4> <p><span>Every church, regardless of size, can adopt practical safeguards to protect children. These safeguards dramatically reduce opportunities for misconduct and also prevent false allegations. Some of these safeguards may include:</span></p> <p><em><span><strong>1. Visibility.</strong></span></em><span><strong> </strong>Ministry with children should take place in spaces where other adults can observe <span style="color: red;">—</span> open doors, windows in classrooms, visible hallways, and designated areas with clear sight lines.</span></p> <p><em><span><strong>2. The Two-Adult Rule. </strong></span></em><span>No worker should ever be alone with a non-related minor. Ever. This standard protects children from harm and protects workers from false accusations.</span></p> <p><em><span><strong>3. Oversight.</strong> </span></em><span>Assigning someone to walk hallways, check rooms, monitor traffic, and ensure rules are followed is also a proven way to mitigate risk of misconduct.</span></p> <p><em><span><strong>4. Power Balance. </strong></span></em><span>Adults must be conscious of the influence and authority they naturally hold. That power should be used to protect <span style="color: red;">—</span> not intimidate or isolate <span style="color: red;">—</span> a child.</span></p> <p><em><span><strong>5. Overnight Events. </strong></span></em><span>Overnight trips warrant heightened safeguards by nature. Minors should never be housed alone with a single adult. Rooms should include at least three people, ideally with two unrelated adult workers. These guidelines remove opportunities for harm and help keep everyone accountable.</span></p> <p><em><span><strong>6. Reporting Procedures. </strong></span></em><span>Churches get into the most trouble not from the original misconduct but from failing to report concerns properly. Your policy should clearly define:</span></p> <ul> <li><span>External reporting obligations consistent with state mandatory reporting laws</span></li> <li><span>Internal reporting steps, including but not limited to who gets notified, how, and when</span></li> <li><span>Who leads the response, which may include a designated child safety lead and/or response team</span></li> <li><span>How reports are documented and preserved</span></li> <li><span>In the end, every ministry worker should know what to do if:</span></li> <li><span>They witness concerning behavior</span></li> <li><span>A child discloses abuse or neglect</span></li> <li><span>They suspect a child may pose a risk of harm to others</span></li> </ul> <p><span>There should be no confusion or delay. When in doubt, report through clear and established channels.</span></p> <p><span>The Assemblies of God national office encourages permissive reporting — meaning you choose to report reasonable suspicions of abuse or neglect even before the law requires it. This posture encourages erring on the side of reporting and protecting children. A church that handles concerns in a timely and effective manner is a church parents can trust.</span></p> <h4> </h4> <h4>Response Team</h4> <p><span>When a concern arises, the church should respond carefully and systematically <span style="color: red;">—</span> not emotionally, not informally, and not based solely on pastoral instinct. A trained child safety lead or response team promotes:</span></p> <ul> <li><span>Protection of the child as the highest priority</span></li> <li><span>Objectivity</span></li> <li><span>Fairness to all parties</span></li> <li><span>Compliance with legal and policy requirements</span></li> <li><span>Proper documentation</span></li> <li><span>Clear communication with leadership</span></li> <li><span>Disciplinary action when appropriate</span></li> </ul> <p><span>This team should include individuals trained in dealing with child safety — people who understand interviews, documentation and retention, confidentiality, and trauma-informed practices.</span></p> <p><span>Churches that attempt to “handle it internally” without an established policy run the risk of causing additional harm to children, violating laws, and creating mistrust. A response team shows the congregation, culture, and the courts that you take these matters seriously and have an established process to address them with integrity.</span></p> <p><span> </span></p> <h4>Leadership Sets the Tone</h4> <p><span>A policy will only be as strong as its champions. Pastors should:</span></p> <ul> <li><span>Publicly affirm the importance of child safety</span></li> <li><span>Ensure policy enforcement is non-negotiable</span></li> <li><span>Hold every ministry leader accountable</span></li> <li><span>Support regular training</span></li> <li><span>Empower the child safety lead and response team</span></li> </ul> <p><span>When the pastors lead, the church follows.</span></p> <p><span> </span></p> <h4>Act Now!</h4> <p><span>Child safety is a scriptural command. It is not merely an administrative task. It is not something to postpone. It is a gospel imperative.</span></p> <p><span>A comprehensive child safety policy enables the church to prevent harm, respond effectively, and foster a culture where children thrive spiritually, emotionally, and physically. </span></p> <p> <span style="line-height: 115%;">Ensure your church has such a policy and has a regular schedule to update, as necessary. May our Fellowship continue to be a leader on this crucial issue to protect minors, honor parents, shield workers, and preserve the integrity of the Church’s witness as we strive to take the gospel message to the ends of the earth.</span></p> <p><span style="line-height: 115%;"> </span></p> <p><span style="line-height: 115%;"><em>This article appears in the Winter 2026 issue of </em>Called to Serve.</span></p> <br class="t-last-br" /> <br class="t-last-br" />{9C4D2B27-DD86-4353-8ECB-2B04C05BCA2D}https://influencemagazine.com/Podcast/A-New-AG-History<img src="https://influencemagazine.com/-/media/Influence/1400x490/InfluencePodcast_1400.jpg" alt="" />In Episode 414, George P. Wood talks to Daniel Isgrigg about his new book, ‘The Assemblies of God: Our Story’.Thu, 29 Jan 2026 12:00:00 Z<p>Welcome to the <em>Influence Podcast</em>! I’m George P. Wood, executive editor of <em>Influence</em> magazine and your host. </p> <p>“The founders of the Assemblies of God believed they were experiencing a significant historical moment,” writes Daniel Isgrigg. “They recognized God was moving by His Spirit to enable them to evangelize the world. Leaders were set apart by their understanding that this mission could not be accomplished without the Spirit and without each other.”</p> <p>In this episode, I talk to Daniel Isgrigg about his new book, <em>The Assemblies of God: Our Story</em>, from which this quotation comes.</p> <p>Isgrigg is associate professor of the History of Spirit-empowered Christianity at Oral Roberts University and an ordained Assemblies of God minister. He is also author of <em>Imagining the Future: The Origin, Development, and Future of Assemblies of God Eschatology</em> and <em>Aspects of Assemblies of God Origins</em>. I interviewed him about these books in Episodes <a href="https://influencemagazine.com/en/Podcast/An-Eschatology-of-Hope">277</a> and <a href="https://influencemagazine.com/en/podcast/revising-assemblies-of-god-history">359</a>, respectively.</p> <p>My conversation with Daniel Isgrigg begins after a brief word from our sponsor.</p> <p> </p> <h4>Sponsor</h4> <p>This episode of the <em>Influence Podcast</em> is brought to you by Gospel Publishing House, publishers of <em><span style="color: #333333;">A Disciple’s Growth: 7 Dimensions of Spiritual Formation</span></em>.</p> <p><span style="background: white; color: #333333;">In<span class="apple-converted-space"></span></span><em><span style="color: #333333;">A Disciple’s Growth</span></em><span style="background: white; color: #333333;">, Elly Marroquin provides a clear and practical roadmap for following Jesus with depth and purpose. Drawing from Scripture, the power of the Holy Spirit, and real-life examples, she outlines seven key dimensions of spiritual formation—Bible, Holy Spirit, missions, prayer, worship, service, and generosity—that shape believers into fully devoted disciples.</span></p> <p> <span>For more information about <em><span style="color: #333333;">A Disciple’s Growth</span></em> visit <a href="https://gospelpublishinghouse.com/store/startitem.cfm?item=027072&cat=AGMHCINDEX&mastercat=&path=AGMHCINDEX">GospelPublishingHouse.com</a></span></p> <p><span><a href="https://gospelpublishinghouse.com/store/startitem.cfm?item=027072&cat=AGMHCINDEX&mastercat=&path=AGMHCINDEX"> </a></span> <iframe title="Embed Player" src="https://play.libsyn.com/embed/episode/id/39913260/height/192/theme/modern/size/large/thumbnail/yes/custom-color/87A93A/time-start/00:00:00/playlist-height/200/direction/backward/download/yes/font-color/FFFFFF" height="192" width="100%" scrolling="no" webkitallowfullscreen="true" mozallowfullscreen="true" oallowfullscreen="true" msallowfullscreen="true" style="border: medium;"></iframe> </p> <h4> </h4> <h4>Show Notes</h4> <ul> <li>00:00 — Introduction and Sponsor Ad</li> <li>03:13 — Why should Assemblies of God ministers be interested in church history generally and AG history specifically?</li> <li>08:43 — How is your new history of the Assemblies of God similar to and different from previous AG histories?</li> <li>14:27 — Along with Azusa Street, what are the various streams of Christianity that flowed into the AG.</li> <li>21:35 — What are the three or four major theological controversies that helped refine AG identity?</li> <li>32:48 — How does the commitment to evangelism and missions explain AG growth and diversification?</li> <li>37:03 — What are three or four major ways in which the Assemblies of God has changed over the years? And how has it remained the same?</li> <li>45:57 — What are some things that people routinely misunderstand about the AG, whether inside or outside the Movement?</li> <li>50:32 — What are you reading right now that is interesting, helpful, and/or personally challenging?</li> <li>52:58 — Conclusion</li> </ul>{A1E0ECC8-62B8-4022-8CF9-2E11D673FD0A}https://influencemagazine.com/Practice/Sit-Down-and-Shut-Up<img src="https://influencemagazine.com/-/media/Influence/2026-1400x490/Sit-Down-Shut-Up_1400.jpg" alt="" />Paul repeatedly praised women in ministry, holding them up as examples for others to follow. First Timothy 2:11–12 is best understood not as a contradiction of that stance, but a unique situation requiring context.Wed, 28 Jan 2026 12:00:00 Z<p>My<span style="color: black;"> wife, Rosemarie, and I minister together at IES Bandung, an international Assemblies of God church in Indonesia. I am the teaching pastor, but Rosemarie is lead pastor.</span></p> <p><span style="color: black;">We grew up in a church tradition that barred women from ministry leadership. Like me, Rosemarie sensed God’s call to global ministry as a child. </span><span style="background: white; color: #212121;">While people encouraged me in my calling, however, Rosemarie learned early in life she would be limited in how she could serve God’s kingdom. She could be a pastor’s wife, but not a pastor.</span></p> <p><span style="color: black;">To this day, cultural biases shape people’s expectations of our ministry roles. Newcomers assume I am the lead pastor and refer to Rosemarie as “the pastor’s wife.”</span></p> <p><span style="color: black;">Tragically, misunderstanding of the apostle Paul’s position on women in ministry keeps many women from fulfilling God’s calling and robs the Church of their gifts.</span></p> <p><span style="color: black;">A key passage at the center of this debate is 1 Timothy 2:8–15. Writing to his young protégé in Ephesus, the apostle Paul seems to indicate Christian women should shut up and yield to male leadership. But is that really what Paul had in mind?</span></p> <p><span style="color: black;"> </span></p> <h4>Ephesian World</h4> <p><span style="color: black;">Understanding this passage requires careful consideration of the original situation, setting, and characters.</span></p> <p><span style="color: black;">Paul’s attitude toward women in ministry elsewhere should inform interpretation of his guidance to Timothy.</span></p> <p><span style="color: black;">Romans 16 is particularly instructive. In his personal greetings, Paul commended the ministries of multiple women, including Phoebe, a deacon at Cenchreae (verses 1–2); Priscilla, who led a house church alongside her husband, Aquilla (verses 3–5); Mary, a hard worker (verse 6); Junia, an apostle (verse 7); and Tryphena, Tryphosa, and Persis, who labored diligently for the Lord (verse 12).</span></p> <p><span style="color: black;">Indeed, Paul named and praised more female than male church leaders in Romans 16.</span></p> <p><span style="color: black;">If Paul commended female ministers, there must be more to his seeming prohibition of women leading in 1 Timothy. Otherwise, Paul’s teaching on the subject would be incoherent and inconsistent.</span></p> <p><span style="color: black;">Timothy, whose ancestry was both Jewish and Greek, joined the work of Paul and Silas in Acts 16.</span></p> <p><span style="color: black;">After placing Timothy in a leadership position at Ephesus, Paul urged him to correct false doctrine in that church (1 Timothy 1:3–4). When reading 1 Timothy, it is important to remember this was Paul’s main concern.</span></p> <p><span style="color: black;">Aquila and Priscilla were part of Paul’s ministry team in Ephesus and Corinth (Acts 18:18–19). Upon introducing them in Acts 18:2, Luke named Aquila first, in keeping with cultural convention. Afterward, both Luke and Paul gave Priscilla the place of prominence in all but one instance (1 Corinthians 16:19), suggesting she filled the more influential ministry role (</span><span>Acts 18:18–19,26; Romans 16:3</span><span style="color: black;">;</span><span> 2 Timothy 4:19)</span><span style="color: black;">.</span></p> <p><span style="color: black;">In Ephesus, an Alexandrian Jew named Apollos encountered this couple. Apollos already had an effective speaking ministry, but his knowledge of Jesus was incomplete (Acts 18:24–25).</span></p> <p><span style="color: black;">Verse 26 says, “</span><span style="background: white; color: black;">When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately.”</span></p> <p><span style="background: white; color: black;"> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}@font-face {font-family:"Century Schoolbook"; panose-1:2 4 6 4 5 5 5 2 3 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:647 0 0 0 159 0;}@font-face {font-family:TimesNewRomanPSMT; panose-1:2 11 6 4 2 2 2 2 2 4; mso-font-alt:"Times New Roman"; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:auto; mso-font-signature:0 0 0 0 0 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-priority:99; mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; mso-layout-grid-align:none; text-autospace:none; font-size:12.0pt; mso-bidi-font-size:10.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:TimesNewRomanPSMT; mso-bidi-font-family:TimesNewRomanPSMT;}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:TimesNewRomanPSMT; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}div.WordSection1 {page:WordSection1;} </style> <span style="color: black;"></span></span></p> <h6>Misunderstanding of the apostle Paul’s position on women in ministry keeps many women from fulfilling God’s calling and robs the Church of their gifts.</h6> <p><span style="background: white; color: black;"> </span></p> <p><span style="color: black;">Not only was Priscilla part of this training, but she likely took the lead. She taught and corrected a man without censure. Apollos went on to effective ministry in Corinth (Acts 18:27–19:1; 1 Corinthians 1:12; 3:4–6,22).</span></p> <p><span style="color: black;">Meanwhile, Paul returned to Ephesus, where he introduced believers to water baptism in the name of Jesus and the baptism in the Holy Spirit (Acts 19:1–7). For two years, Paul taught powerfully there with miraculous signs (verses 8–12).</span></p> <p><span style="color: black;">Paul’s ministry in Ephesus resulted in mass repentance. Practitioners of sorcery burned scrolls valued at 50,000 drachmas — the equivalent of nearly 136 years of wages (19:18–20).</span></p> <p><span style="color: black;">The main temple of Artemis was located in Ephesus, and the gospel’s spread angered shrine craftsmen (Acts 19:23–41).</span></p> <p><span style="color: black;">Paul rightly taught that “</span><span style="background: white; color: black;">gods made by human hands are no gods at all</span><span style="color: black;">” (Acts 19:26). But to many in Ephesus, Artemis was real. Opponents of Paul’s message shouted, “Great is Artemis of the Ephesians!’” (verse 34).</span></p> <p><span style="color: black;">In </span><em><span>Nobody’s Mother</span></em><span style="color: black;">, </span><span>Sandra Glahn describes </span><span style="color: black;">Artemis as second only to Zeus in importance within the Greco-Roman pantheon.</span></p> <p><span style="color: black;">Ephesian converts to Christianity lived in the shadow of pagan goddess worship. Indeed, the cult of Artemis is key to understanding 1 Timothy 2:8–15.</span></p> <p><span style="color: black;"> </span></p> <h4>Problems in the Church</h4> <p><span style="color: black;">Both men and women in Ephesus needed correction.</span></p> <p><span style="color: black;">Paul addressed the men first, telling them to “pray, lifting up holy hands without anger or disputing” (1 Timothy 2:8).</span></p> <p><span style="color: black;">Conflict was clearly an issue during Ephesian gatherings. In outlining qualifications for overseers, Paul told Timothy to select individuals who were “not violent but gentle” and “not quarrelsome” (1 Timothy 3:3).</span></p> <p><span style="color: black;">These passages also suggest women were not the only ones causing problems.</span></p> <p><span style="color: black;">As Paul began addressing women in 1 Timothy 2:9, his remarks were a continuation of what he had already said to men. The Greek word translated “I also want” is <em>hōsautōs</em>, which means “in the same way.”</span></p> <p><span>Paul told the women to “dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God” (verses 9–10).</span></p> <p><span style="color: black;">This was not a rabbit trail about dress codes. Paul didn’t want Christ followers to present themselves as devotees of Artemis.</span></p> <p><span style="color: black;">In </span><em><span>Wealth in Ancient Ephesus and the First Letter to Timothy, </span></em><span>Gary G. Hoag </span><span style="color: black;">analyzes Xenophon’s <em>Ephesiaca</em>, a first-century novel. This ancient Greek work describes life, dress, and behavior in Ephesus, specifically by followers of Artemis.</span></p> <p><span style="color: black;">Hoag identifies significant overlap between Xenophon’s portrayal and Paul’s language in 1 Timothy 2:9–10. In fact, Hoag writes, “Nearly every word in 1 Timothy 2:9–10 appears in <em>Ephesiaca</em>.”</span></p> <p><span style="color: black;">According to Hoag, the braided hair and jewelry Paul describes were so intertwined with Artemis worship that Paul’s prohibitions “may represent instruction to cease participation in cultic activities.”</span></p> <p><span style="color: black;">The Church’s witness was at stake. Among other things, Paul wanted congregants to avoid sending mixed messages about whose followers they were. He had similar concerns when instructing Corinthian men and women regarding hairstyles and head coverings (1 Corinthians 11:2–16).</span></p> <p><span style="color: black;">Modern readers might not immediately recognize Paul’s allusions to Artemis in 1 Timothy 2:8–15, but the original audience would have understood.</span></p> <p><span style="color: black;"> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}@font-face {font-family:"Century Schoolbook"; panose-1:2 4 6 4 5 5 5 2 3 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:647 0 0 0 159 0;}@font-face {font-family:TimesNewRomanPSMT; panose-1:2 11 6 4 2 2 2 2 2 4; mso-font-alt:"Times New Roman"; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:auto; mso-font-signature:0 0 0 0 0 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-priority:99; mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; mso-layout-grid-align:none; text-autospace:none; font-size:12.0pt; mso-bidi-font-size:10.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:TimesNewRomanPSMT; mso-bidi-font-family:TimesNewRomanPSMT;}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:TimesNewRomanPSMT; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}div.WordSection1 {page:WordSection1;} </style> <span style="color: black;"></span></span></p> <h6>Ephesian converts to Christianity lived in the shadow of pagan goddess worship. Indeed, the cult of Artemis is key to understanding 1 Timothy 2:8–15.</h6> <p><span style="color: black; color: black;"> </span></p> <p><span style="color: black;">Still speaking to women, Paul turned his attention to teaching and authority: “A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet” (verses 11–12).</span></p> <p><span style="color: black;">It is important to note that the only imperative in these verses is “a woman should learn.” What Paul expected of women is a serious commitment to learning and discipleship.</span></p> <p><span style="color: black;">While the Greek word Paul used, <em>hēsuchia</em>, can refer to silence, it is more accurately translated here as “in a calm state.” Paul used the same term in 2 Thessalonians 3:12 when telling disruptive people to settle down and engage in honest work.</span></p> <p><span style="color: black;">“Submission” is a loaded word in many churches. Nevertheless, Gordon D. Fee points out that Paul did not specify to whom women are to submit.</span></p> <p><span style="color: black;">Men in Paul’s time who trained under a rabbi were expected to listen with quiet respect. The son of Paul’s teacher, Gamaliel, wrote, “</span><span>I have found naught better for a man than silence.”</span></p> <p><span style="color: black;">Paul instructed women to do the same. He wanted them to learn and grow with the calm, attentive demeanor of a leader in training.</span></p> <p><span style="color: black;">When women in Corinth were disruptive during gatherings, Paul sought to calm that situation as well (1 Corinthians 14:34–35). Again, this was not a total ban on speaking. It is clear from 1 Corinthians 11:5 that women were among those who prophesied. Paul’s remarks were part of a broader call for orderly worship.</span></p> <p><span style="color: black;"> </span></p> <h4>Paul’s Purpose</h4> <p><span style="color: black;">In 1 Timothy 2:12, Paul made a statement some claim excludes women from ministry: “I do not permit a woman to teach or to assume authority over a man; she must be quiet.”</span></p> <p><span style="color: black;">Paul then points to Genesis: “</span><span>For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner. But women will be saved through childbearing — if they continue in faith, love and holiness with propriety” (verses 13–15).</span></p> <p><span style="color: black;">The word “for” (<em>gar</em>) shows there is a connection between verses 13–15 and Paul’s previous statements. But how does the order of creation relate to women teaching? Is Paul blaming the woman for original sin? What does any of it have to do with childbearing?</span></p> <p><span style="color: black;">This is all part of Paul’s call to renounce idolatry. In verses 9–10, Paul told female Ephesian believers to avoid even the appearance of worshipping at the altar of Artemis. In verses 13–15, Paul refuted a set of false beliefs that appealed especially to women.</span></p> <p><span style="color: black;">As Glahn explains, Artemis was </span><span>the virgin goddess of midwifery. Maternal mortality was high in ancient times, and women looked to the goddess for help during childbirth.</span></p> <p><span style="color: black;">Many also considered Artemis the mother of all life. In ancient literature, Artemis was born nine days before her twin brother, Apollo. Her birth order and persistent connection in the Greco-Roman world with the Egyptian goddess Isis contributed to the notion that man originated from woman.</span></p> <p><span style="color: black;">Paul countered this by reminding the Ephesians what Scripture teaches: “Adam was formed first, then Eve” (verse 13).</span></p> <p><span style="color: black;">The emphasis on Eve’s deception in verse 14 is likely a refutation of another detail in the story of Artemis. Hoag notes the writings of Xenophon relate an Ephesian creation myth in which the man was deceived.</span></p> <p><span style="color: black;">Paul’s point was not that women are inherently more vulnerable to spiritual deception. Elsewhere in his correspondence with Timothy, Paul called out sinful men (1 Timothy 1:19–20; 2 Timothy 2:17–18; 3:8). And in Titus 3:3, Paul included himself among those who had been deceived before coming to Christ.</span></p> <p><span style="color: black;">The scrolls of sorcery in Acts 19:19 were emblematic of the deception that gripped much of the population in Ephesus. Ancient sources link Artemis with incantations and magic.</span></p> <p><span style="color: black;">The purpose of Paul’s letter was to stop false teaching within the Ephesian church, among both men and women (1 Timothy 1:3). His references to “old wives’ tales” (1 Timothy 4:7) and “busybodies who talk nonsense” (1 Timothy 5:13) may be allusions to witchcraft.</span></p> <p><span style="color: black;">Paul’s statement about childbearing helps explain why women in particular were drawn to cultic practices associated with Artemis, sometimes even after conversion to Christianity. In Ephesus and across the Roman empire, women relied on Artemis to spare them a painful delivery — or worse.</span></p> <p><span style="color: black;">Notably, ancient documents address Artemis as “savior.” By contrast, Paul teaches that God is our Savior through Christ (1 Timothy 1:1; 2:3; 4:10).</span></p> <p><span style="color: black;">The assurance in 1 Timothy 2:15 that “women will be saved through childbearing — if they continue in faith, love and holiness with propriety” makes it clear that <em>someone</em> saves, but it is not Artemis.</span></p> <p><span style="color: black;">Without mentioning Artemis by name, Paul rejected her ability to save and proclaimed God’s salvific power. Explicitly naming Artemis might have endangered Timothy and the other believers. Yet Paul connected with the congregation using language they could easily comprehend.</span></p> <p><span style="color: black;"> </span></p> <h4>What Paul Prohibited</h4> <p><span style="color: black;">This is the context of Paul’s controversial statement in 1 Timothy 2:12: “I do not permit a woman to teach or to assume authority over a man; she must be quiet.”</span></p> <p><span style="color: black;">The crucial issue here is what Paul means by <em>authentein</em>, the word translated “assume authority” in the NIV.</span></p> <p><span style="color: black;">Older translations, such as the King James Version, use more forceful language: “usurp authority.”</span></p> <p><span style="color: black;">While <em>authentein</em> appears only once in the Greek New Testament, there are multiple examples of its use in earlier sources, including the Greek translation of some apocryphal texts.</span></p> <p><span style="color: black;">About a century before Paul wrote 1 Timothy, the <em>Wisdom of Solomon</em> used the word to refer to parents murdering children. The <em>paterfamilias</em>, the oldest living male in a Roman household, had complete legal authority over his children and all family possessions. This included the power of life and death.</span></p> <p><span style="color: black;"> <style> @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-536870145 1107305727 0 0 415 0;}@font-face {font-family:"Century Schoolbook"; panose-1:2 4 6 4 5 5 5 2 3 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:647 0 0 0 159 0;}@font-face {font-family:TimesNewRomanPSMT; panose-1:2 11 6 4 2 2 2 2 2 4; mso-font-alt:"Times New Roman"; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:auto; mso-font-signature:0 0 0 0 0 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-priority:99; mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0in; mso-pagination:widow-orphan; mso-layout-grid-align:none; text-autospace:none; font-size:12.0pt; mso-bidi-font-size:10.0pt; font-family:"Times New Roman",serif; mso-fareast-font-family:TimesNewRomanPSMT; mso-bidi-font-family:TimesNewRomanPSMT;}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Aptos",sans-serif; mso-ascii-font-family:Aptos; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:TimesNewRomanPSMT; mso-hansi-font-family:Aptos; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}div.WordSection1 {page:WordSection1;} </style> <span style="color: black;"></span></span></p> <h6>Despite the surrounding patriarchal culture, leadership seems to have been a normative role for women in the Early Church.</h6> <p><span style="color: black; color: black;"> </span></p> <p><span style="color: black;">Notably, Paul did not use his usual term for authority, <em>exousia, </em>which appears 27 times in his letters. Perhaps Paul had the specific authority of the <em>paterfamilias</em> in mind.</span></p> <p><span style="color: black;">Instead of authority in a general sense, Paul may have been referring to the kind of power that can lead to violence. If women were crossing those cultural and ethical boundaries, it would certainly explain why Paul felt he needed to address it.</span></p> <p><span style="color: black;">The phrase “teach or to assume authority” comes from a Greek construction that can mean “either/or” but can also suggest cause and effect. If Paul had the latter in mind, we might read 1 Timothy 2:12 this way: “I do not permit a woman to teach in order to claim ultimate authority (of a <em>paterfamilias</em>) over a man; she must be calm.”</span></p> <p><span style="color: black;">In 1 Timothy 2:8, Paul told men not to be violent. He then instructed women to learn (verse 11) and to avoid teaching in a way that would harm others (verse 12), especially by promoting false doctrine.</span></p> <p><span style="color: black;">Glahn observes, “The author’s instruction suggests that both husbands and wives in the assembly need to calm down.”</span></p> <p><span style="color: black;">Hoag frames Paul’s instructions this way:</span></p> <p class="BlockQuote" style="margin-left: 40px;"><span>Women must cease propagating the heresy that promoted the woman as a usurper of authority from man, the woman as the originator of man, and that man was the one deceived in the creation account. Though these religious realities can be linked to the myths associated with Artemis and Isis, women must no longer teach them.</span></p> <p><span style="color: black;">Paul started 1 Timothy 2:8–15 by addressing calm behavior by men and then women. He then instructed women to learn and engage in a way that did not violate civil order. He followed this with affirmation of what Scripture teaches, clearly opposing the cult of Artemis.</span></p> <p><span style="color: black;"> </span></p> <h4>Women Leaders</h4> <p><span style="color: black;">Did Paul forbid all teaching by women? Did he limit women to ministry only among other females?</span></p> <p><span style="color: black;">The evidence strongly suggests Paul held neither position. Besides many examples of female leadership in Paul’s writing, the Acts account makes it clear that Priscilla taught Apollos.</span></p> <p><span style="color: black;">Despite the surrounding patriarchal culture, leadership seems to have been a normative role for women in the Early Church.</span></p> <p><span style="color: black;">Timothy was to pass what he heard from Paul “to reliable <em>people</em> who will also be qualified to teach others” (2 Timothy 2:2, emphasis added). The Greek word </span><em><span>anthrōpos</span></em><span> i</span><span style="color: black;">s generic for “human being” rather than specific for “man.” Those teachers presumably included women like Priscilla.</span></p> <p><span style="color: black;">In fact, Paul ended that same letter by extending greetings to Priscilla and Aquila (4:19). This would have been an odd thing to do if Paul opposed women in leadership.</span></p> <p><span style="color: black;">Paul repeatedly praised women in ministry, holding them up as examples for others to follow. First Timothy 2:11–12 is best understood not as a contradiction of that stance, but a unique situation requiring context.</span></p> <p><span style="color: black;">Based in part on that passage, our formative church culture would have insisted that Rosemarie and I are disobeying God in our ministry roles. But that is not an accurate representation of Paul’s view.</span></p> <p><span style="color: black;">Paul celebrated faithful ministry by both men and women. He also refuted any teaching — regardless of the messenger or setting — that does not align with biblical truth.</span></p> <p><span style="color: black;">In modern times, Pentecostal women have answered the call to take the gospel around the world, plant churches, pastor congregations, lead parachurch organizations, and teach God’s Word.</span></p> <p><span style="color: black;">Rather than placing barriers in the paths of people God has called, we should empower them to serve and welcome their Kingdom contributions.</span></p> <p><span style="color: black;">There is likely someone like Rosemarie in your congregation. She might be wrestling with God’s calling and wondering whether there is a place for her in vocational ministry. How will you respond?</span></p> <p><span style="color: black;">Paul’s words concerning the deacon Phoebe provide a good starting point: “</span><span>I ask you to receive her in the Lord in a way worthy of his people and to give her any help she may need from you” (Romans 16:2).</span></p>