Transubstantiate

With shootings on the rise, more churches are dropping no-firearms policies and turning to gun-carriers in their flock, survey finds.

Most churches have some type of security measures in place during worship services. Pastors point to intentional plans and armed church members more than other measures, but compared to three years ago, fewer say they have plans and more say they have gun-carrying congregants.

Numerous fatal shootings have occurred at churches in recent years. In March, an armed assailant killed six people at The Covenant School, a Christian school in Nashville, Tenn. Shootings have also occurred at other places of worship like Jewish synagogues and Sikh temples.

When asked about their protocols when they gather for worship, around 4 in 5 US Protestant pastors (81%) say their church has some type of security measure in place, according to a study from Lifeway Research. Still, more than 1 in 6 (17%) say they don’t use any of the seven potential measures included in the study, and 2 percent aren’t sure.

“Churches are not immune to violence, disputes, domestic disagreements, vandalism and burglary,” said Scott McConnell, executive director of Lifeway Research. “While loving one another is a core Christian teaching, churchgoers still sin, and non-churchgoers are invited and welcomed. So real security risks exist whether a congregation wants to acknowledge them or not.”

Security measures

In terms of security specifics, pastors are most likely to say their congregation has an intentional plan for an active shooter situation (57%). Additionally, most (54%) also say armed church members are part of the measures they have in place.

Around a quarter (26%) use radio communication among security personnel, while 1 in 5 say they have a no firearms policy in the building where they meet (21%) or armed …

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Instructions for publishers.

Dear Publisher,

Each year, Christianity Today honors a set of outstanding books encompassing a variety of subjects and genres. The CT Book Awards will be announced in December at christianitytoday.com. They also will be featured prominently in the January/February 2024 issue of CT and promoted in several CT newsletters. (In addition, publishers will have the opportunity to participate in a marketing promotion organized by CT’s marketing team, complete with site banners and paid Facebook promotion.)

Here are this year’s awards categories:

1. Apologetics/Evangelism

2a. Biblical Studies

2b. Bible and Devotional

3a. Children

3b. Young Adults

4. Christian Living/Spiritual Formation

5. The Church/Pastoral Leadership

6. Culture and the Arts

7. Fiction

8. History/Biography

9. Marriage and Family

10. Missions/The Global Church

11. Politics and Public Life

12a. Theology (popular)

12b. Theology (academic)

Nominations:

To be eligible for nomination, a book must be published between November 1, 2022 and October 31, 2023. We are looking for scholarly and popular-level works, and everything in between. A diverse panel of scholars, pastors, and other informed readers will evaluate the books.

Publishers can nominate as many books as they wish, and each nominee can be submitted in multiple categories. There is a $40 entry fee for each title submitted in each category. To enter your nominations, please click on this link and follow the prompts. (Note: You will be directed to upload a PDF of each book you wish to nominate.)

Finalist Books:

If your book is chosen as one of the four finalists in any category, we will contact you and ask that you send a copy of the book directly to the four judges assigned to that category. We will provide mailing addresses …

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Unless seminaries leave the ivory tower for local leaders in the public square. Like these ones have.

I recently received a handwritten letter from a pastor in India.

His name is Roy, but I didn’t know this gentleman, and we had never corresponded. Somehow he contacted me and told me about the two congregations he leads in Andhra Pradesh and of his great desire to study the Bible.

His ending struck me: “I have no money.”

Roy is not alone. Countless pastoral leaders worldwide are eager to faithfully lead their churches, but they lack access to training. This is especially the case in majority world contexts in Latin America, Africa, and Asia where the gospel continues to rapidly grow—with hundreds of new congregations birthed daily.

Founded in 1846, the World Evangelical Alliance (WEA) now represents churches in over 130 countries and estimates there are 50,000 new baptized believers each day. These believers need pastoral leaders who are trained to effectively lead their congregations.

The challenge is highlighted when we draw a contrast with the United States, where there is one trained pastor for every 230 people. By comparison, majority world churches have one trained pastor for every 450,000 people.

This colossal leadership imbalance will only expand as the majority world church continues to surge and spread. Already, theological education is struggling to keep up, and unless something changes, the gap will only increase in the future.

If we are to meet the training needs of thousands of pastors like Roy, the worldwide trajectory must be reset. Theological education, no matter the form, has a long history of being fragmented, with most programs operating in silos, lacking a sense of collegiality. Regrettably, this inward posture makes training even less accessible to local ministries, weakening the collective …

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Cut off from the world, Cambodian churches emerged with new opportunities and challenges.

When the world locked down in early 2020, orders to Cambodia’s thriving garment factories dropped, shutting down factories and leaving more than 50,000 people jobless. The Cambodian government’s quick action kept COVID-19 at bay that year, yet the economic impact was devastating for many.

A COVID-19 outbreak in February 2021 led to several months-long lockdowns, where freedom of movement was limited in the worst-hit areas. Only authorized personnel could pass the police barricades that blocked off each zone. Much of life in the Southeast Asian country from education to job security was deeply affected.

Cambodian Protestants, which make up 1 to 2 percent of the population in the predominantly Buddhist country, have also seen their lives turned upside down since the pandemic. Churches that relied on foreign missionaries and funding were suddenly cut off. With churches closed, believers turned to online resources only to be led astray by false teaching. They struggled with isolation and addictions while stuck in their homes.

Yet the pandemic also opened up new opportunities: Churches learned to be more self-reliant, stepping up to provide food for impoverished neighbors, teach them about hygiene, and tell them about the hope they have in Jesus. They also learned to use the internet to record and share sermons—something foreign in a country that only started having reliable internet in the past decade—to reach more people.

CT spoke with five Christians in Cambodia—from a lay pastor in the factory district of the capital of Phnom Penh to a pastor of a small house church situated near the border of Thailand—about how the pandemic impacted their church and changed their ministry:

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Not everything that’s a sin is a crime—let alone one punishable by death.

This piece was adapted from Russell Moore’s newsletter. Subscribe here.

In this day of social media mobs and troll-fueled extremism, it’s not unusual for a politician to be digitally attacked for being too weak and “not really one of us”—on a seemingly infinite number of topics.

Even so, one might be surprised to see Sen. Ted Cruz (R-Texas)—not known for repudiating the far extremes of his base—labeled on various social media platforms as soft, weak, and compromising. Some even suggested that Cruz was rejecting the Word of God itself. His radically “progressive” idea? That Uganda shouldn’t criminalize homosexuality and execute gay people.

Normally, a social media controversy is the most ephemeral of pseudo-events. People who want to be noticed post shocking and even ridiculous things (“Y’all! It’s not just Target that’s gone woke; let’s boycott Chick-fil-A too!”) to get attention, knowing they’ll be denounced and quote tweeted, which will amplify their reach. They think that retweets and followers will somehow give them the belonging and significance they crave. Often, the best course is to ignore such things in the spirit of Proverbs 26:4—“Do not answer a fool according to his folly, or you yourself will be just like him.”

Sometimes, though, their kind of trolling can lead to two catastrophic ends that should concern those of us who follow Christ: the unjust killing of human beings made in the image of God and, at the same time, the bearing of false witness about what the Christian gospel actually is.

At issue is a harsh new law signed by Uganda’s president Yoweri Museveni that would not only outlaw homosexuality …

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Kids’ addictions to their phones isn’t a legislative issue. It’s a discipleship one.

As summer fast approaches, likely so will increased screen time as school lets out. But new data and a bipartisan consensus that phones are bad for kids may give parents pause.

A growing body of research, though certainly not indisputable, has pointed out that smartphones with unfettered access to the internet and social media have serious negative effects for younger users, particularly teenage girls. At the end of May, Surgeon General Vivek Murthy issued a formal warning and report about the effects of social media on child and teen mental health.

Since 2012, as smartphones were integrated into every part of our lives—and as that integration became an ever-earlier childhood milestone—youth mental health has plummeted. Teen anxiety, depression, and even suicidal ideation have all tracked eerily well with this technological shift.

As a society, we plopped Pandora’s box into the hands of 15-year-olds. Good luck, kiddos! Go wild. Instead, they became distraught, disconsolate, and utterly unwilling to give up their phones.

Two primary “solutions” to this problem have emerged: parental responsibility or government regulation. Both have obvious appeal. But both will likely ultimately prove inadequate—if not counterproductive—to the task at hand. No one family can entirely fix the kids and phones problem, but neither can Congress. In each case, the scale of the solution is wrong. And the place we have the best chance of getting the scale right is the local church.

The case for parental responsibility is simple and compelling. A responsible parent, knowing about the consequences of tobacco use, wouldn’t supply her child with cigarettes. A Christian parent, aware of spiritual formation, …

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The Campus Crusade evangelism strategist wanted everyone in the world to hear the good news that God loved them.

Paul Eshleman, an evangelism strategist who organized one of the largest outreach efforts of the 20th century so that everyone in the world could hear at least once that God loved them, died on May 24 at age 80.

Eshleman was the director of the Jesus Film Project, producing the 1979 feature for Campus Crusade for Christ (now Cru) in partnership with Warner Bros. and overseeing its translation into more than 2,000 languages. Eshleman arranged for the film to be shown across the world, from places in rural Asia and Africa where people had never seen electric lights before, to national television broadcasts in places like Peru, Cyprus, and Lebanon. According to Cru, nearly 500 million people have indicated they made a decision to accept Jesus as their Lord and Savior after seeing the film.

“I’m driven every day to say, ‘Who hasn’t had a chance to hear yet, and how can I make that possible?’” Eshleman once explained. “We are strategists for Christ, thinking of new ways to reach people with the message of life.”

Saddleback Church founder Rick Warren called Eshleman a “dear friend” and praised him for his “global impact.” Evangelist Franklin Graham said, “God used his life greatly.”

According to Steve Sellers, current Cru president, “Paul was a champion for the cause of Christ and challenged the Church to consider innovative ways to evangelize.”

Eshleman was born October 23, 1942, the eldest son of Janet and Ira Eshleman. His father was an evangelical minister who moved the family from Michigan to Florida in 1950 to launch a Christian resort. He purchased 30 acres of a closed army base in Boca Raton for $50,000, starting a church and a vacation …

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A surprising psalm changed my view on God’s presence during seasons of trial.

In this Close Reading series, biblical scholars reflect on a passage in their area of expertise that has been formational in their own discipleship and continues to speak to them today.

I’ve sung the Psalms for as long as I can remember, first as a kid in church, then as a worship leader from my college days until now. When I was younger, I remember singing at the top of my lungs to worship songs like Martin Nystrom’s “As the Deer” (Ps. 42) and Matt Redman’s “Let Everything that Has Breath” (Ps. 150).

When I became a biblical scholar, I encountered the Psalms in a new way, reading them historically and culturally. Meanwhile, as a worship leader, I help lead people into God’s presence through the singing of the Psalms. At times, reading the Psalms has felt like a conversation with a dear friend who knows me well.

In March 2020, when the world changed all around us due to the pandemic, Psalm 68 redefined the idea of presence for me, just as I was experiencing absence in new ways.

Many of us wrestled with new absences then. I realized how much I took embodied presence for granted, whether in the form of conversations with colleagues and students in my university’s hallways, a hug from a friend, or congregational singing.

At the end of March 2020, I experienced a strange pain in my chest, sending spasms throughout my ribcage and back. This pain continued for almost two months. At first, we thought this might be connected to COVID-19, so I was quarantined for two weeks. After I tested negative, I was able to be with my family again. But though I was in the same room with them, for weeks I couldn’t even handle a small hug; the pain was too intense. Until my pain subsided two …

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Pastors and professors reflect on the ethical dilemma of extrajudicial justice against Ottoman officials responsible for genocide, and on commemorating their killers today.

Surveying the scene on a rainy day in Berlin, the Protestant gunman recognized his target. Living hidden under an assumed name in the Weimar Republic, the once-famous official exited his apartment, was shot in the neck, and fell in a pool of blood.

For many, the 1921 killing vindicated the blood of thousands.

Neither were Germans. Both would eventually be immortalized.

But the cloak-and-dagger story took another twist when a Berlin court ruled the assassin “not guilty.” The trial captivated the local press, brought a nation’s tragedy to the public eye, and set off a philosophical chain of events that eventually coined a new term and established an international convention meant to render unnecessary any similar future acts.

It was already too late.

Two decades after the trial, the Nazis murdered six million Jews. Hitler, preparing the Holocaust, is said to have justified it in reference to the already forgotten history of 1.5 million people killed by Germany’s then-ally in the fallout from World War I.

The gunman, Soghomon Tehlirian, was an Armenian. The official, Mehmed Talaat, was an Ottoman Turk. And the term created by Polish lawyer Raphael Lemkin—genocide—continues to haunt the world today.

But the chain of events has not concluded.

Nazi Germany, seeking Axis partners in World War II, repatriated Talaat’s remains to Turkey in 1943, where dozens of memorials and streets are named in his honor. Once the grand vizier of the Ottoman sultan, he is celebrated today as one of the leading “Young Turks” who forged the creation of the modern-day secular nationalist republic.

The descendants of his victims, scattered around the world, consider Talaat—known commonly as Talaat Pasha …

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The Spirit is at work, but so are the mechanisms around high-production sets.

“Bigger!” said the voice in my in-ear monitor.

I was on stage in a dark room, nearly blinded by spotlights. It was my first time leading worship at a big regional conference for college students, and one of the production managers in the sound booth prompted me to raise my hands higher, move more, clap more, jump, be more physically demonstrative.

I had always known conference worship sets were orchestrated, but this was the first time I could see the minutiae. At one point, I was told to imagine my arms attached to foam pool noodles, to keep them straight and raise them high. Each song was ranked by “energy level” from 1 to 5, and certain sessions could have songs only above a 3.

I remember wondering, Am I manipulating the people watching, singing, and listening? Am I using music to generate an emotional response in the crowd?

The short answer is yes. Worship music can move and manipulate emotions, even shape belief. Corporate worship is neurological and physiological. Martin Luther insisted that music’s ability to move and manipulate made it a singular, divine gift. “Next to the Word of God,” Luther wrote, “only music deserves being extolled as the mistress and governess of the feelings of the human heart. … Even the Holy Spirit honors music as a tool of his work.”

Songwriters and worship leaders use tempo and dynamic changes, modulation, and varied instrumentation to make contemporary worship music engaging, immersive, and, yes, emotionally moving.

As worshipers, we can feel it. Songs with lengthy interludes slowly build anticipation toward a familiar hook. Or the band drops out so voices sing out when the chorus hits. Plus the lyrics themselves can cue our behavior …

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