DALLAS—“Leadership is disappointing people at a rate they can absorb,” author Tod Bolsinger said, attributing the definition to adaptive leadership experts Ronald Heifetz and Marty Linsky.

Bolsinger gave Dallas Baptist University’s Nexus Leadership Conference participants few assurances the work of leading churches and other Christian organizations in a changing world would be successful.

However, he said, leadership in troubled times is essential no matter the result.

“This is the big surprise when you stepped into leadership. This is what nobody told you when they gave you that promotion … They never told you that you are actually going to become the chief disappointment officer,” saidBolsinger, co-owner and principal of AE Sloan Leadership.

When an organization chooses a new leader, it expects the new leader will “make life better,” whereas “what you understood is that God wanted them to make their lives new, that God’s going to use you to transform them,” Bolsinger explained.

Working with people through transformation is the big challenge of leadership, he said, and what makes leadership unique.

Stewardship isn’t leadership

But the Bible doesn’t have much in the concordance about “leadership,” he noted. Instead, the Bible talks about management, described as stewardship—“taking care of the things entrusted to your care.”

“Paul even describes this as the work of the gospel, being stewards of the mystery of God,” he noted.

However, he said there’s a difference between stewardship and leadership, which can be seen with Moses. The “manager” would make calculations and surmise it should take six weeks of marching to get to the Promised Land, but “the leader knows it’s going to take 40 years, and not everybody is going to make it.

“Because it’s going to require transformation. And people resist transformation.”

Bolsinger recalled when he taught seminary, ministry colleagues told him, “You know, seminary didn’t prepare me for this—this thing that I have.”

Ministers “love holding people’s hands,” praying for them and caring for them, pulling people together, working out ideas with people on a whiteboard, but they weren’t prepared for the challenges of COVID-19, for example—where “people became deeply divided over things that you didn’t expect.”

Yet, leadership is “energizing the community of people toward their own transformation in order to accomplish a shared mission.”

Bolsinger noted, in times of crisis, “there’s actually an opportunity to become more transformed.”

The United State has been through a lot since 2001, Bolsinger said, listing a series of crises beginning with 9/11 and the 2008 financial crisis. 2020 brought a pandemic “that led to a lingering economic crisis that has led to a political crisis that reverberates through our culture and through our pews.”

There have been harder times to lead through than these, he said, but where the country is now, “it’s complicated,” and “nobody has prepared us” for this.

People are good in “acute crises,” Bolsinger noted. When there’s a hurricane or fire, as in Altadena, Calif., where Bolsinger is from, people and churches scramble.

In a crisis, people know what to do. Congregations figured out how to adjust to the constraints of COVID-19. In an acute crisis, “you come together, you stabilize, you protect, you buy time.”

But the second phase to the crisis, what Heifetz and Linsky called the adaptive phase, is where “you have the opportunity to address the underlying issues that have been revealed by the crisis. The things that were there all along, but that we didn’t have the will to confront,” Bolsinger said.

God’s mission is forward

In a crisis, the focus is on getting out of the crisis. The sole focus of someone in an emergency room is getting home or “back to normal,” he explained.

When “you’re trying to lead people through a time of transformation that’s disruptive,” remember “family” and “familiar” share the same root word.

“It means that when we feel unfamilied, when we’re in an unfamiliar place. … you don’t just feel disrupted, you feel alienated. You feel abandoned. You just want to get back.”

Bolsinger noted a lot of churches feel this way. They want to get back to normal and how things were. But, Bolsinger asked, “Back to what?”

Do they want to go back to a church that has been losing Millennials and Gen Z at the rate of 100,000 per month for 20 years?

“We want to go back to that which is familiar to us, when the mission of God calls us forward,” he said.

Adaptive leadership requires leaders to address the issues a crisis revealed and lead a congregation through transformation.

Bolsinger said the issues in the culture and in churches are “deep, complicated issues” that aren’t going to be solved by getting a “kicking” worship band or “changing your name from First Baptist to The Flood.”

Edwin Friedman, a Jewish researcher, put it this way: “When any relationship system is imaginatively gridlocked, it cannot get free simply through more thinking about the problem. Conceptually stuck systems cannot become unstuck simply by trying harder.”

“For a fundamental reorientation to occur, that spirit of adventure which optimizes serendipity and which enables new perceptions beyond the control of our thinking processes must happen first,” Bolsinger said.

But in times of crisis, the default is to one’s training, Bolsinger emphasized.

To lead adaptively, leaders must learn a different way of leading by asking whether the problem to be solved is a technical challenge that can be solved by an expert, or whether the problem is adaptive with no clear answers to be solved by experts.

Transformation through adaptive leadership

With an adaptive challenge, transformation comes through learners who are experimenting, like 19th century explorers Meriwether Lewis and William Clark.

Lewis and Clark are the subjects of Bolsinger’s book Canoeing the Mountains. Though they were hired to be water guides, the men learned when they arrived at the top of the Lehmi Pass their canoes were not the answer to the mountains that lay ahead.

Leading through transitions sometimes requires leaders to “face unchartered territory,” and go forward into a future totally different from the world behind, Bolsinger said. These leaders must help those they lead lay down the “canoes” that don’t work in the “mountains” ahead of them.

Leadership on mission is “wholehearted.” It is dedicated not to preserving the past, which is what the people fear—loss—when leaders think they fear change, but to forge into the future where God is leading, he concluded.

Bolsinger also encouraged chapel students, through the story of Jehoshaphat in 2 Chronicles 20, to know their “superpower”—or the thing they do really well. But when “the thing you do well stops working,” don’t just try harder.

Instead, Bolsinger said, “Stop. Look. Listen, then go (love).”

Before leading his people into battle, Jehoshaphat called them together and made them stop and look at God, he noted.

To be prepared for difficult times, follow that example and “do a deep, deep apprenticeship with Jesus.”

In difficult times, don’t rely on a superpower, Bolsinger said. Doing the wrong thing harder will not work. Instead, do something that requires dependence on God.

Listen to “the pain around you.” Find the “ones God wants you to hear,” and meet their need.

Live Galatians 5:6, he urged. “Love the people in front of you,” he said. To be a real Christian is to do what love demands.

(RNS)—Les Bernal has a message for the millions of Americans who bet on this year’s Super Bowl using betting apps and other legal sports books. The house always wins.

Americans lose billions gambling, while sports-betting companies rack up profits, said Bernal, national director of Stop Predatory Gambling.

Once considered a vice and the realm of Vegas casinos and organized crime, legal commercial sports betting has become America’s favorite pastime.

Americans were expected to bet $1.39 billion with commercial gaming companies during Sunday’s Super Bowl, according to projections from the American Gaming Association.

Since the Supreme Court struck down a 1992 federal law that limited legal sports betting to Nevada in 2018, $450 billion has been wagered on sporting events in the United States, according to Legal Sports Report, a website that covers the sports-gaming industry.

Sports-betting company revenues have reached nearly $40 billion. Much of that growth has been driven by online and mobile betting, which essentially turn cell phones into sports-betting windows, say critics like Bernal.

Data from a 2024 AGA survey found that 88 percent of Americans see gambling as an acceptable form of entertainment, and many (76 percent) see gambling as good for the economy. Gaming industry officials see rising revenue as a sign that Americans love to bet—and that legal betting is a good thing.

“No single event unites sports fans like the Super Bowl, and that excitement extends to sports betting, with this year’s record legal handle reflecting its widespread appeal,” Bill Miller, AGA president and CEO, said in a recent press release, referring to the total amount bet on the big game.

Big money promotes gambling

The success of the gaming industry has critics like Bernal and faith leaders who oppose sports betting often fighting an uphill battle. They have little money to work with—Stop Predatory Gambling, for example, has a budget of $138,000. And because the gaming industry is regulated by states, there’s not a national coalition of gambling critics.

Thirty-nine states currently allow legal sports betting, though some, like Wisconsin and Washington, restrict wagers to in-person betting sites.

Sports betting remains illegal in Texas, and a constitutional amendment would be required to change that.

However, lobbyists paid by out-of-state gambling interests and some professional sports teams continue to try to persuade lawmakers to submit to voters a constitutional amendment to legalize sports gambling in Texas.

And in a recent interview with the Houston Chronicle and its “Texas Take” podcast, Gov. Greg Abbott said for the first time, “I don’t have a problem with online sports betting.”

Bernal said commercialized gambling is the only business where the relationship with customers is “adversarial and predatory.”

“They want to take you down,” he said.

The advent of smart phone apps and online betting and the growth of parlay bets—where bettors wager on a series of outcomes in a game, like which player scores the first touchdown—has changed the nature of sports betting, he said, allowing customers to place repeated bets on the same game.

“They made sports gambling like playing a slot machine,” he said, and have made betting more addictive and socially harmful. He’s particularly concerned about the overall business model of gaming companies, where customers with gambling problems provide most of the profits.

Industry depends on problem gamblers

For example, at PointsBet, a sportsbook owned by Fanatics, a major company, 70 percent of the revenue came from less than 1 percent of the customers in 2019 and 2020, according to The Wall Street Journal.

A 2024 report from the University of Massachusetts found that 90 percent of revenue at that state’s casinos came from only 10 percent of customers, which researchers found problematic.

“There needs to be a reduction of the industry’s financial reliance on at-risk and problem gamblers, as the 90 percent of revenue from this 9.9 percent of the population is much too high,” researchers wrote in the report’s recommendation. (That report looked at casinos, not online sports betting.)

As a Catholic, Bernal said he was concerned that state governments are essentially benefiting from problem gamblers in the form of tax revenue.

“We’re talking about loving our neighbors like God loves us,” he said. “This public policy is the complete opposite.”

In Minnesota, where mobile sports betting is illegal, the state’s Catholic bishops wrote to Governor Tim Walz recently, urging him to oppose making such betting legal.

Jason Adkins, executive director of the Minnesota Catholic Conference, the public policy voice for Catholics in that state, said expanding gambling is not worth the cost.

Adkins said Catholics don’t see all games of chance, such as raffles or bingo, as unethical, but commercial sports betting is something different, with little social benefit and a great deal of harm due to gambling addictions.

“When you put a sports book in the cell phone of every person and give them 24/7 access to the most addictive forms of gambling and then make it easy to chase their losses with in-game betting, we think this is a serious problem,” he told Religion News Service in an interview.

Social harm of gambling identified

Kathleen Benfield, legislative director for the Louisiana Family Forum, said her organization has long opposed legalized gambling—seeing it as a public health risk. She pointed to a recent study in The Lancet, which outlines the social harms of gambling.

“Gambling is not an ordinary kind of leisure; it can be a health-harming, addictive behaviour,” the summary of the Lancet study read.

“The harms associated with gambling are wide-ranging, affecting not only an individual’s health and wellbeing, but also their wealth and relationships, families and communities, and deepening health and societal inequalities.”

Benfield believes nothing good will come from legalized gambling in the long run.

“It’s a house of cards,” she said. “And it’s going to fall.”

A new national survey of sports fans by Sport Spectrum, a faith-based magazine, found few people saw sports betting in a negative light. Only 23 percent said they felt negative about sports betting, while 43 percent said they felt positive about sports betting.

A third (35 percent) felt neutral. A third (32 percent) said they had bet on sports. Twenty-seven percent said they know of someone who’d been negatively impacted by sports betting.

Few sports fans felt enthusiastic about betting being part of sports broadcasts, with 28 percent seeing that as positive, and 40 percent seeing it as negative. A third (32 percent) were neutral.

Think through the issue

Andy Konigsmark, a Presbyterian minister from Colorado, is among those who think sports gambling can be an enjoyable experience, if done within limits.

Konigsmark said that his parents, conservative Christians who taught Sunday school, would take him to a dog track while on vacation and give him a few dollars. He said betting made watching the race more exciting—and having only $5 meant the stakes were low.

Konigsmark said these days, he occasionally places a bet on a sports-betting app.

“I could spend $20 a month on this—and that’s it,” he said. “It’s the same as going to the movies.”

If he were betting every day, or for larger amounts of money, that would be a problem, said Konigsmark. And he’d like to see fewer gambling ads on television and more limits on what people can bet.

He also said faith leaders could do more to help their people think through the issue. This past fall, he wrote an online article titled, “A Christian Minister’s Guide to Gambling with Wisdom,” to do just that.

Benjamin Watson, an author and college football commentator who played 16 years in the NFL, said the rise of sports gambling has had little effect on players so far. Fans have time to think about gambling and fantasy sports, he said, while players are focused on trying to win. While pro sports teams and broadcasters have ties to gaming companies, he said, for the most part players are isolated from those concerns.

“It doesn’t impact what we do on the field,” Watson said.

Watson, who played in a pair of Super Bowls—winning with the Patriots in 2004, losing with the same team in 2007—said he’d learned to be grateful in both outcomes. Winning and losing is part of life, he said, adding that “losing is terrible.”

“God is in control,” he said. “My goal is to glorify him, whether I win or whether I lose, there’s still growth that happens across the board.”

Watson, who comments on college games for the SEC Network and other sports media, said he does not bet on sports—in part because he hates to lose. And he has no interest in promoting gambling.

“There’s a lot of data that’s come out, a lot of studies, showing that gambling is not beneficial on a cultural or a wholesale level,” he said. Those studies, he said, show increases in bankruptcies and addictions. So much so that ads for sports betting often come with a warning about those addictions.

“I’d just rather stay away from it,” said Watson, who is known for his outspoken advocacy of social issues like racial reconciliation and his opposition to abortion. “I don’t see the benefit.”

With additional reporting by Managing Editor Ken Camp.

(RNS)—Fans of the Kansas City Chiefs, Philadelphia Eagles, game day food and creative advertising—as well as those just in it for Kendrick Lamar’s halftime show—all were invited to think about Jesus Christ once again during the 2025 Super Bowl.

The “He Gets Us” ad campaign aired a new commercial during the first half of the Super Bowl on Feb. 9, marking the project’s third consecutive year of having a presence in the big game, with the hopes of spurring dialogue and curiosity about Jesus.

The ad featured a slideshow of images of people demonstrating love by serving each other while Johnny Cash’s 2002 rendition of Depeche Mode’s “Personal Jesus” played in the background.

The commercials, created by Dallas-based advertising agency Lerma, ends with the text “He Gets Us. All of Us.”

This year’s ad, titled “What is Greatness?”, invites the audience to explore “what Jesus showed and said greatness is and the contrast to how culture defines greatness today,” according to a press release from Come Near, the nonprofit startup that acquired the He Gets Us project in 2024.

“In a society struggling with division, loneliness and a crisis of meaning, Jesus’ life and teachings offer a countercultural path toward healing,” said Ken Calwell, CEO at Come Near.

On Super Bowl Sunday, the “He Gets Us” website was turned into a hub of content that highlight “stories of greatness” and offer self-paced resources to “rediscover or learn more about the person and teachings of Jesus.”

The “He Gets Us” project originally was overseen by the Servant Foundation, a Christian foundation that launched the project in 2022, with an initial effort of raising $100 million.

But by 2023—when those first Super Bowl ads premiered—the branding firm Haven had taken over the project, and its president told RNS at the time that “the goal is to invest about a billion dollars over the next three years.”

In the three years since “He Gets Us” launched, the advertising campaign has shown up on everything from buses, to billboards, to YouTube channels. The ads have sometimes focused on personal messaging (“Jesus Wept Too”) but also have veered more political (“Jesus was a refugee”).

Campaign has drawn some criticism

The campaign’s thematic focus in the 2024 Super Bowl drew backlash from both sides of the aisle. The images all centered on a foot washing—in one, an abortion protester washes the foot of a young woman outside a “Family Planning Clinic,” in another a police officer washes the feet of a young Black man—all seeming to highlight people you might see as on “opposite sides.”

More progressive critics accused the ads of offering visuals of “white saviorism,” while conservative critics describe the ads as too “woke.”

The ads have garnered questions over the years about who is behind the funding. In late 2022, David Green, the co-founder and CEO of the craft store chain Hobby Lobby and a major funder for The Museum of the Bible, told talk show host Glenn Beck he was a major contributor.

As he told Beck about the ads, “We are wanting to say—we being a lot of people—that he gets us. He understands us. He loves who we hate. I think we have to let the public know and create a movement.”

Hobby Lobby won a 2014 Supreme Court case arguing for a religious exemption to a law requiring employers to offer a health insurance plan that pays for contraception. Additionally, the Servant Foundation had ties to the Alliance Defending Freedom, a legal organization that helped overturn Roe v. Wade and has represented clients challenging same-sex marriage and transgender rights, according to The Associated Press.

Nonprofit Come Near describes itself as an innovation studio creating “personally engaging stories and experiences that reveal the authentic Jesus.” Its board of directors includes Rob Hoskins, Nicole Martin, John Kim, Mart Green, Joey Sager and Gary Nelson, according to the nonprofit’s website.

He Gets Us is just one of Come Near’s projects to teach people about Jesus. The nonprofit also collaborated with Christian musician Jon Batiste, who sang the national anthem for the 2025 Super Bowl.

Come Near and Batiste hosted the Love Riot Festival the day before Super Bowl Sunday on the grounds of George Washington Carver High School in New Orleans and near the site of a future home sports field planned to serve 9th Ward high schools and middle schools.

Organizers announced the formation and launch of The Marsh Institute for Chaplains, a nonprofit organization dedicated to collaborating, equipping, supporting and advocating for chaplains in diverse settings.

The Marsh Institute builds on five and a half years of work of the Gerald E. Marsh Center for Chaplain Studies, a chaplain-focused endeavor of B.H. Carroll Theological Seminary.

“The Marsh Institute marks a transformative step in our mission,” said Jim Browning, a career military chaplain and co-founder of the Marsh Center for Chaplain Studies.

“It all started with the simple idea that we can do more to enhance a chaplain’s ministry by working together than apart. By establishing this new nonprofit organization focused entirely on enhancing the diverse ministry of chaplains through collaborative engagements with chaplains, institutions, organizations and seminaries, we achieve synergy in our combined efforts.”

As the Marsh Institute’s director and chairman of the board, Browning added, “Our response to God’s sacred calling to care and support people from all walks of life anchors this work.”

Demands for qualified and effective chaplains are growing in the United States and globally, organizers said. But they are concerned the equipping and training pieces often lag behind the demand for more chaplains.

Find ways to collaborate

The Marsh Institute’s vision is to enhance the competency and effectiveness of chaplains by working alongside partners. By leveraging this synergy, the Marsh Institute can strengthen the effectiveness of chaplains through shared curriculum development, research of chaplain-related issues, and public advocacy of chaplains and their ministries, Browning said.

“Many wonderful chaplain organizations exist with amazing operations, but they often operate independently with each other,” he said. “When we find ways to collaborate on issues affecting chaplains and their ministries, we learn so much from each other. Additionally, we will then leverage limited resources by not ‘reinventing the wheel.’”

Jim Spivey, a founding fellow of the B.H. Carroll Theological Seminary and Marsh Center for Chaplain Studies, joins in the launch of the new Marsh Institute.

Spivey, a retired military chaplain and long-time educator, said too many institutions work with limited resources and insufficient capacity to meet the growing demand for highly skilled chaplains.

“Seminaries are responding, but most lack the resources to offer more than an introductory course,” Spivey said. “For instance, by developing and making curriculum widely available to seminaries, we strengthen a stronger foundation for the role and function of chaplains in every setting.”

Carroll Seminary will continue to train chaplains

B.H. Carroll Theological Seminary at East Texas Baptist University will continue to offer chaplaincy training through its Master of Divinity in Chaplaincy program and its Master of Arts in Christian Ministry degree with a chaplaincy specialization, said Gene Wilkes, dean of the seminary.

“I am grateful for the partnership we have shared with the Marsh Center, and I look forward to opportunities to equip chaplains with Drs. Browning and Spivey and the Marsh Institute,” Wilkes said.

Named after a former seminary professor and chaplain Gerald E. Marsh, the Marsh Institute honors his long legacy of dedication and service as an educator and chaplain, organizers noted.

In conjunction with the Institute’s launch, organizers announced the second edition release of The Heart of a Chaplain: Exploring Essentials for Ministry.

Initially released in 2022, the second edition adds several new chapters, reflection questions, case studies, and a more global perspective of chaplaincy. It will be available online and through The Marsh Institute for Chaplains in the spring.

BRENTWOOD, Tenn.—Evangelicals in the United States want both secure borders and laws that provide avenues for certain illegal immigrants to obtain legal status, according to a recent Lifeway Research study.

They want to deport dangerous illegal immigrants but aren’t as concerned about those who arrived as children and have lived peacefully in the United States.

Additionally, evangelicals overwhelmingly recognize personal and national responsibilities to care for refugees and others fleeing their nation of origin.

The Lifeway Research study finds evangelical voters are predominantly Trump voters and politically conservative. They also see their faith as a primary influence on their views of immigration and related political issues.

Studies over the past four years show stability among the perspectives and priorities of evangelicals concerning immigration. The 2025 study was sponsored by the Evangelical Immigration Table, World Relief, the National Latino Evangelical Coalition and the National Association of Evangelicals and was conducted by Lifeway Research.

 “Over the past several years, through all the rhetoric of a tumultuous political season, evangelicals’ views on immigration issues have actually been remarkably stable,” said Matthew Soerens, vice president of advocacy and policy for World Relief.

“The big news here is how little has changed despite the prominence of immigration-related rhetoric in the presidential campaign. Most evangelicals—whether the majority who voted for President Trump or the minority who voted for Vice President Harris— still want the same common-sense things from immigration policy they wanted in past surveys.”

Soon after taking office, Trump indefinitely suspended the U.S. Refugee Admissions Program saying the nation “lacks the ability to absorb large numbers of migrants, and in particular, refugees, into its communities in a manner that does not compromise the availability of resources for Americans, that protects their safety and security, and that ensures the appropriate assimilation of refugees.”

Additionally, the U.S. State Department suspended funding to groups that assist refugees.

Evangelicals have been a consistent voting bloc supporting Trump during his three presidential campaigns.

Strong support for refugees remains consistent

Most evangelicals voice support for refugees. Seven in 10 (70 percent) say the United States has a moral responsibility to accept refugees, including 34 percent who strongly agree. Around a quarter (23 percent) disagree. That number is statistically unchanged from a January 2024 Lifeway Research study.

Around 3 in 4 evangelicals (74 percent) say they would support a bipartisan Senate bill that would allow Afghan allies evacuated by the U.S. military to apply for permanent legal status after undergoing additional vetting.

“Evangelicals’ care for refugees and immigrants is as steady as their political preference, but some leaders may not be listening,” said Scott McConnell, executive director of Lifeway Research.

Evangelicals are more split over reintroducing a “zero tolerance” policy along the U.S.-Mexico border that led to the separation of children from parents. The policy was terminated by the first Trump administration in June 2018. Currently, 45 percent of evangelicals would support reintroducing the policy, while 43 percent oppose such a move and 12 percent are not sure.

As Trump moves on his campaign promise of deporting illegal immigrants, evangelicals say those efforts should prioritize criminals and security threats.

Most want deportations to focus on individuals who have been convicted of violent crimes (67 percent) or those reasonably suspected of presenting a threat to national security (63 percent).

Fewer believe enforcement should prioritize those who are unwilling or unable to pay a monetary fine as restitution for violating the law (30 percent) or those who entered the country in the last five years (25 percent).

Fewer than 1 in 5 evangelicals believe deportation should focus on those who were brought to the country unlawfully as children (19 percent), would be willing to pay a monetary fine as restitution (17 percent), entered the country more than five years ago but less than 10 (16 percent), entered the country more than 10 years ago (14 percent), are the parents of at least one U.S. citizen child (14 percent) or those who are married to a lawful resident or U.S. citizen (14 percent).

 “A large majority of evangelicals do not want immigrants unlawfully in the country to be prioritized for deportation except if they have been convicted of violent crimes or pose a threat to national security,” McConnell said.

“Less than 1 in 6 evangelicals value deporting undocumented immigrants whose immediate family has legal status or who have been in the country for more than five years. These are their neighbors and families they don’t want to see divided.”

Future legislation

Evangelicals in the United States believe legislative steps should be taken to address the immigration issue.

Four in 5 (80 percent) say it’s important that Congress passes significant new immigration legislation this year. Most want to make it harder for new immigrants to enter the country illegally but easier for some of those already here to earn citizenship.

Around 3 in 4 (76 percent) say they would support changes to the U.S. immigration laws that would both increase border security measures and establish a process so immigrants unlawfully in the nation could earn permanent legal status and eventually apply for citizenship if they pay a fine, complete a criminal background check and complete other requirements during a probationary period.

If a political candidate supported those dual changes, evangelicals say they would be more likely to vote for them in future elections. Around 2 in 3 (64 percent) say supporting reform with both of those aspects makes them more likely to vote for a candidate. Far fewer (12 percent) say they would be less likely to back a candidate who supported such reforms.

Considering immigration reform legislation, evangelicals want lawmakers to keep several priorities in mind.

Around 9 in 10 believe reform should ensure fairness to taxpayers (93 percent), respect the rule of law (92 percent), respect the God-given dignity of every person (90 percent), guarantee secure national borders (90 percent) and protect the unity of the immediate family (90 percent).

Three in 4 support potential legislation that establishes a path to citizenship for those who are here illegally, are interested in becoming legal citizens and meet certain qualifications (74 percent).

Support for each of those priorities has increased among self-identified evangelicals since a 2015 Lifeway Research study but has remained stable since a 2022 study.

Four in 5 evangelicals (81 percent) would support Republicans and Democrats working together on a combination of immigration reforms that strengthen border security, create a pathway to citizenship for undocumented immigrants who came to the United States as children, known as “Dreamers,” and provide a reliable number of screened, legal farmworkers.

“A large majority of evangelicals want increased border security, Dreamers to be able to apply for citizenship and farming needs to be met with enough screened immigrant farmworkers each year,” McConnell said. “Evangelicals want a system that is both fair and alleviates potential threats to national security.”

Personal views on immigration

Overall, evangelicals in the United States see legal immigration as helpful to the country. A quarter (26 percent) say legal immigration is helpful and the nation should increase the number approved in a year. Around 2 in 5 (40 percent) believe it is helpful and we should maintain the current number of legal immigrants approved.

One in 5 (20 percent) agree it’s helpful but want to decrease the number approved. Fewer say legal immigration is harmful and we should decrease those who are approved (8 percent) or that we should completely stop approving legal immigrants (6 percent).

Many evangelicals worry specifically about the recent number of immigrants that have come to the United States. More than 2 in 5 say that amount is a drain on economic resources (44 percent) and a threat to the safety of citizens (43 percent).

Additionally, 37 percent say the number is a threat to law and order, and 29 percent believe it’s a threat to traditional American customs and culture.

Positively, many evangelicals say the number of recent immigrants presents an opportunity to introduce them to Jesus Christ (42 percent), an opportunity to show them love (37 percent), an improvement to America’s cultural diversity (25 percent) and a boost to entrepreneurial activity (16 percent).

Thinking about moral responsibilities, about 2 in 3 evangelicals (64 percent) believe Christians have a responsibility to sacrificially care for refugees and other foreigners.

Asked specifically about refugees and others who are forcibly displaced in other countries, beyond the United States, 73 percent said Christians have a responsibility to care.

Most (55 percent) also say Christians have a responsibility to assist immigrants even if they are here illegally.

“It’s easy to presume the loudest evangelical voices on television or social media—who tend to advocate the extreme positions of either mass deportation and shutting out refugees on one hand or open borders and amnesty on the other—are the majority opinion, but this polling confirms my anecdotal experience in local evangelical churches across the United States,” said Soerens, who also serves as the national coordinator for the Evangelical Immigration Table.

“There’s a clear consensus for secure borders and for sustained or increased levels of legal immigration, particularly for refugees fleeing persecution. Evangelicals advocate for deporting violent criminals but also for establishing an earned path to citizenship for undocumented immigrants able to pass a background check and meet other appropriate requirements.”

When asked what has most influenced their thinking on immigration, evangelicals primarily say the Bible (23 percent). Other significant influences include immigrants they have observed (16 percent), the media (14 percent), immigrants they have interacted with (11 percent) and friends and family (10 percent).

Fewer say they have been most influenced by the positions of elected officials (8 percent), their local church (5 percent), national Christian leaders (4 percent) or teachers or professors (2 percent).

Influences included most often among evangelicals’ top three most influential sources on the topic of immigration are immigrants they’ve observed (42 percent), friends and family (40 percent), the Bible (38 percent), the media (37 percent) and immigrants they’ve interacted with (35 percent).

 “The care for immigrants and refugees expressed by the responses of the majority of evangelicals in this survey correlates with actions the Bible commands. Yet not all evangelicals are familiar with these numerous biblical statements, nor do all have compassion for such people today,” McConnell said.

Most evangelicals (64 percent) say they are very familiar with what the Bible has to say about how immigrants should be treated. Still, 4 in 5 (80 percent) say they would value hearing a sermon that teaches how biblical principles and examples can be applied to immigration in the U.S.

Around 1 in 4 evangelicals (28 percent) say they have heard immigration discussed in their local church in a way that encouraged them to reach out to immigrants in their community, while 64 percent disagree.

Almost 7 in 10 evangelicals (69 percent) say they have never been involved in a ministry that served refugees or other immigrants. Around 3 in 10 say they have, including 13 percent currently and 18 percent in the past.

 “I hope this research will give courage to pastors,” Soerens said. “Not only do their people crave biblical teaching on this topic, but the likelihood that the immigration policy ramifications of biblical principles will upset their congregants is slim, since super-majorities of evangelicals already support commonsense, compassionate principles on immigration rooted in Scripture.”

Still, evangelicals believe caring for these individuals is a responsibility of the church. Almost half (46 percent) say churches in the United States should be at the forefront of responding to the increase of people forced to flee their homes due to persecution or conflict.

Another 28 percent say the church should be concerned with the increase but it is not a top priority. Fewer say the church should leave it to governments to address the issue (12 percent) or that they are unsure (13 percent).

U.S. evangelicals rate many of the issues related to displacement as one of the three most urgent global issues that need the attention of churches in the U.S., while the issue itself ranks closer to the bottom.

Almost half say one of the top issues the church should give attention to is war and violent conflict (45 percent) and human trafficking (45 percent). More than a third point to orphans and vulnerable children (36 percent) and religious persecution (35 percent).

“At a time when 120 million people around our world have been forced from their homes, we believe the refugee and displacement crisis should be a priority of the American church,” said Soerens.

“While American evangelicals seem to be less focused on displacement than on some of the underlying causes of displacement, such as war, conflict and religious persecution, we hope the church will increasingly take the lead in responding to this global crisis.”

The study was sponsored by the Evangelical Immigration Table, World Relief, National Latino Evangelical Coalition, and the National Association of Evangelicals. The online survey was conducted Jan. 13-21, 2025, using a national pre-recruited panel.

Analysts used quotas and slight weights to balance gender, age, region, ethnicity and education to reflect the population more accurately.

The completed sample is 1,004 surveys, including 525 surveys completed by those with evangelical beliefs and 920 completed by self-identified evangelicals. The sample provides 95 percent confidence that the sampling error does not exceed plus or minus 3.1 percent. Margins of error are higher in sub-groups.

BROWNWOOD—João Chaves, a historian of religion, told Howard Payne University students and guests, “We must contend with our past to consider our future.”

Chaves, assistant professor of history of religion in the Américas at Baylor University, delivered the Currie-Strickland Lectures in Christian Ethics on “Faith Crossing Borders: How Immigrant Churches are Shaping the Future of Christianity.”

On the second day of the lecture series, Chaves emphasized the subtitle to his lecture was misleading if it set the expectation that he would try to “reflexively predict what will happen,” “offer an overly romanticized picture of immigrant Christianity,” or intentionally enter into debates that can be inflammatory or heavily politicized—however important those debates may be.

As a historian with training in the sociology of religion, Chaves said he was trained “to look at patterns behind us.”

But Chaves said he had learned “that our outlook on the past shapes—sometimes hides—what we’re able to see on the horizon. How one imagines the future has much to do with how one understands the past.”

In order to consider how migration might shape the future of Christianity, people first must contend with how they understand the past, he said.

To highlight the “entanglement” at the heart of his lecture, Chaves told a story about an old-time evangelist home missionary. The evangelist was set to preach at a church where he needed a translator to interpret his message for the congregation.

The translator was very good, Chaves said. When the preacher went one way, the interpreter went that way. When the preacher emphasized something, the interpreter emphasized something too.

When the sermon concluded, an altar call was given with many people coming forward to respond, Chaves said.

But when the preacher found the translator to thank her for translating his sermon for him, she looked at him, confused, and said: “Translating? You preached your sermon. I preached mine.”

Chaves said the story illustrates how “often Western missionaries were given and even took credit for what was accomplished by immigrants and locals.”

When Christians think about migration, they only rarely think about missions, he explained.

Baptists, in particular, “have long seen themselves as a missionary,” he asserted, beginning with William Carey, who is considered the father of modern missions.

The Triennial Convention, the first national body of Baptists in the United States, formed in 1814, was triggered by the influence of Adoniram and Ann Judson, some of the first missionaries to be sent out from the United States.

During the 1800s, Baptists from Sweden, Germany and other European countries also were immigrating to the United States and impacting the development of Baptist cooperation and work here.

In 1845, missions was at the core of the formation of the Southern Baptist Convention, when tensions over whether slave-owners would be appointed as missionaries led to a split from the Triennial Convention.

Since then, “Northern and Southern Baptists in the U.S. have invested heavily in foreign missions, mostly by separate mission boards,” Chaves explained.

He noted the legacies of Northern and Southern Baptist missionaries continue to be explored and preserved by denominations who have their own history intertwined with mission work that can be translated into offerings.

But the way Baptist missionary endeavors are told isn’t static, he said. “Approaches to the history of missions continue to develop.”

The legacies of Baptist missionaries from the Global North, United States and Europe increasingly are found in conjunction with other actors in Christianity’s expansion—migrants and locals.

“A shift in how the history of Baptist missions is traditionally told is ongoing,” Chaves explained, including a new focus on the ways often neglected actors and sources contributed to Christianity’s expansion. This can be applied to other denominations, as well, he noted.

Missions scholars continue to learn how central migration has been to the expansion of Christianity.

Outsized importance has been given to traditional Western missionaries sent from missionary boards as the de facto driving force of missions.

But these assumptions continue to be challenged, Chaves noted. And migration and local agency’s centrality to the Christian story can be acknowledged, without harming the legacy of Baptist missionaries.

Understanding who is a missionary and who is a migrant helps in understanding the shift, Chaves said.

Who counts as a missionary?

Christian missionaries often are seen as people sent by organizations to save the souls of the lost worldwide, but there is more to consider, Chaves asserted.

“On the one hand, traditional missionaries sent by Christian agencies to foreign countries are technically migrants,” he said.

Their visas might be classified as religious, business, tourism or something else, “and missionary agencies have been very creative regarding how to circumvent immigration laws.”

“On the other hand, Christianity advances by immigrants who move from one place to another without necessarily being sent by missionary agencies or even seeing themselves as missionaries.”

These immigrants inspire Christian locals or missionary agencies in host countries to broaden their horizons and often serve as antecedents of organized missionary work.

“Christianity developed as a religion in which missionaries are immigrants, and immigrants are missionaries” Chaves noted.

There is an overlap between migration and Christian mission, Chavez noted, “especially when the latter is understood as an endeavor that entails crossing national, linguistic, cultural and existential borders.”

Who counts as a migrant?

Understanding how migration factors into the development and expansion of Christianity requires “unlearning” traditional ways of thinking about missions—as missionaries being primarily white and male. It demands learning how local agencies and migration “were and are vital to the growth and vibrancy of Christianity worldwide,” he said.

Chaves noted histories of the modern missionary movement have obscured the role of migration as “a common driver” of Baptist missionary efforts or subordinated the roles of migrants and locals in Christianity’s expansion.

Chaves cited a quote from Baptist historian David Bebbington’s Baptists Through the Centuries and the whole of Kenneth Scott Latourette’s seven-volume series A History of the Expansion of Christianity as examples where the impact of migrants and locals in the story of missions is either downplayed or largely overlooked.

Many scholars now focus on non-Western actors in Christianity’s expansion and growth, but Chaves acknowledged the difficulty in locating primary sources or accounts of what local, non-Western Christians said about themselves that are not heavily redacted.

Chaves explained large waves of immigration to the United States, the top migration destination, have consistently been met with anti-immigrant sentiment. That includes when immigrant groups were European (Irish in the 1800s)—when “xenophobia became an American tradition”—and the current rise in anti-immigrant sentiment and policy.

However, Christian migrants to the United States are revitalizing northern denominations and contributing to reevangelizing the country.

Migration has spread Christianity since the start of the Jesus movement, Chaves noted.

Christian exiles and refugees shared their faith wherever they went, and migrants continue to take their God with them wherever they go.

Immigrant churches will continue to shape the future of Christianity by continuing to be a space for religion to thrive in new places, offering solace for those in need and functioning as mediating structures that help migrants adapt to their new countries.

“For good or ill, migrants are essential to the mission,” he said.

Migrant joys, struggle and laughter will continue to be the seeds of Christianity’s growth, he said.

NASHVILLE (BP)—When the 18th century church planter, evangelist and foreign missionary George Liele was imprisoned in Jamaica, he spread the gospel in prison, reminiscent of the apostle Paul.

Liele is among historical African American Christians author Trillia Newbell invites families to center dinner table devotions around in her book, Celebrating Around the Table: Learning the Stories of Black Christians Through Readings, Fellowship, Food, and Faith.

“It’s my family tradition in book form,” said Newbell, a former director of community outreach with the Southern Baptist Ethics & Religious Liberty Commission. “Yes, it’s for Black History Month, but you can use it any time.”

She began the tradition perhaps a decade ago with her family, discussing famous and not-so-famous African American trailblazers around the kitchen table with her family over traditional dishes, with prayer and devotions.

“You can use the book anytime,” she said. “We don’t want to just study history in a certain month. We want to study it all the time. And so, any time you can gather around the table and start a discussion, and look at the Bible verses together, and talk about people and learn about what God says in his word, you want to do it.”

Learning Black history

Liele rose from slavery, was granted freedom and began preaching in Georgia during the American Revolutionary War. He borrowed $700 on an indentured servitude agreement to travel to Jamaica, arrived there in 1782, and—after earning his freedom from bondage—planted a house church with three other Americans.

Liele is remembered as the first foreign Baptist missionary. While preaching in Kingston in 1797, he was charged falsely with inciting a rebellion through his sermons and ended up in jail. Acquitted, he still served time in jail for a debt he owed on a church he pastored. He remained in jail until the debt was paid, preaching while imprisoned, Newbell pointed out in her narrative.

Newbell tells Liele’s story alongside 11 trailblazing African American Christians including Frederick Douglass, Betsey Stockton, Charlotte L. Forten Grimké, Lemuel Haynes, Ruby Bridges, Mahalia Jackson and others, offering original Bible-based devotions for each.

“In the book, I feature … godly characteristics that each of them displays,” Newbell said. “The devotionals kind of feature those characteristics. So, whether someone was brave, humble, forgiving, loving, … all sorts of biblical characteristics that I found as I learned about the people, I pulled out. And then, I wrote a devotional based on what I learned about the people.”

Dinner table conversations build family unity

The dinner table is important to Newbell’s family, she said, and she advocates for the dinner table as a prominent place to build unity in all family units.

And while the book is built around family, including photos of cherished moments of Newbell with her husband Thern and their son and daughter, she presents the book as a useful tool for singles and includes “children’s corner” resources for those 6 and older.

She encourages families and individuals to try the practice to learn about a variety of cultures, continuing beyond Black History Month.

Unique to the book are recipes for Southern favorites learned in her mother’s kitchen, family traditions and personal contemporary tweaks.

Cornbread, homemade butter, baked ribs, black-eyed peas, greens, salmon croquettes, shrimp and grits, sweet potato pie, apple pie and banana pudding are among recipes presented as approachable by most cooks in modestly appointed kitchens.

“The recipes are meant to give you a taste of common southern African American cuisine. But remember, I am not a chef,” Newbell writes in the book, “and none of the meals will be gourmet.

“These recipes are for the everyday cook. And although the recipes have modern ingredients, I intentionally didn’t add complicated ingredients or require special equipment. So, you won’t need an air fryer.”

Only, no microwaves, she’s quick to add.

“I said easy, but not that easy!”

BROWNWOOD—“God does not show favoritism,” João Chaves, assistant professor of history of religion in the Américas at Baylor University, reminded Howard Payne University students in chapel on Jan. 29.

Taking as his text the story of Peter and Cornelius in Acts 10:34-35, Chaves read: “Then Peter began to speak, “I now realize how true it is that God does not show favoritism, but accepts from every nation, the one who fears him and does what is right.”

In his first presentation on “Faith Crossing Borders: How Immigrant Churches are Shaping the Future of Christianity” for the Currie-Strickland Lectures in Christian Ethics at HPU, Chaves challenged students to consider the interplay of faith and culture.

Attempting to “mix both lecture and sermon” for the chapel crowd, he said, Chaves provided historical, theological and personal background for his discussion before unpacking the text.

One of the more radical elements of Christianity, Chavez noted, is that “Christians are called to live as people on the move, people whose identity is grounded in a reality that transcends our world.

“Christians are challenged to live as strangers on earth, even though they are tempted to live as if they are legacies,” he said.

Philippians 3:20 says “Our citizenship is in heaven,” Chaves emphasized.

Yet the tendency of Christians to see themselves as “legacies” on Earth instead of “strangers” leads to entitlement, contributing to conflict among Christians.

These specific conflicts among Christians—differences or prejudices relating to how they view ethnicity, class, gender or otherwise—aren’t primarily about “who gets into heaven,” but about “how we live our lives together here,” Chaves pointed out.

Major theological conflicts have centered around these issues relating to diverse ways of understanding how to live out Christianity here and now, Chaves continued.

But, “God often surprises God’s followers by welcoming people they could not,” he said.

Diversity of Christianity worldwide

Christianity worldwide is radically diverse, dynamic and growing, he said. Chaves noted the shifting of Christianity’s center from Europe and the United Sates to the Global South in African, Asian and Latin American countries where more than 78 percent of the world’s Christians now reside.

While the United States still maintains the largest number of Christians, that’s partly from the many Christians who have immigrated to the nation and revitalize the faith here, diversifying U.S. Christianity, too, Chaves said.

The diverse groups are informed by ancestral traditions and the exchange of religious ideas among differing Christian traditions and other religions, “opening up spaces for cross-pollination and introducing innovations that shape Christian forms and meaning.”

Despite the explosive growth of Christianity in other areas, some groups of Christians reject other self-described Christians because they practice Christianity in forms that are different from their own.

However, creativity and diversity in Christian belief and practice is not new. In fact, it’s very old, Chaves said.

Multiracial, multinational exchanges between religious imaginations have been part of Christianity’s growth and development since ancient times.

Diversification of Christianity in the United States is fueled by immigrants and informed by believers’ diverse cultural heritages and ancestral traditions, he noted.

And in the first century, the church was comprised of Christians from many ethnicities, races, classes and cultural backgrounds, yet they coexisted in a complex arrangement.

Transnational theologians, including Augustine, the “mestizo son of a Roman father and Berber mother, who was often torn between his Roman and African roots and traditions,” developed theologies Christians look to still today in multicultural environments.

The Christian Diaspora saw the gospel message sometimes disputed, yet it spread in this setting. As Christianity spread and indigenized, many did not recognize God in “the other,” even when they claimed to worship the same God, he said.

“The gospel, nevertheless, grew amid disagreement.”

The indigenizing principle means the gospel should be “at home anywhere”—for the gospel message to grow, it must be adaptable and accessible to local people of any background—yet it “is never really entirely at home. It challenges individuals to look beyond our culture because it points to a kingdom that is not of this world,” Chaves said.

God calls his people to look beyond their own cultures to relate to people of other cultures for the mission of spreading the gospel. Scripture is replete with examples of God’s people “being called to leave their places of comfort in order to fulfill God’s call for their lives.”

In the Old Testament, “stranger” is a common element in several passages Chaves cited: Genesis 12:1 and 39:1-6; Exodus 2:22; and Joshua 6:25.

God’s command to “love the foreigner among you” weren’t just theoretical. It was given after the Hebrew exile in Egypt, pointing God’s people back to the experience of being strangers in exile for 400 years.

Scripture repeatedly indicates “God’s welcome is more extensive and complex than even God’s followers might like,” Chaves said.

He acknowledged as an immigrant to the United States from Brazil, where he grew up in a Baptist church after coming to Christ through the witness of a charismatic street preacher, his reading of the Peter and Cornelius story is not objective.

Being a Baptist in predominantly Roman Catholic Brazil, at that time, was countercultural, he said.

Immigrating to the southern United States to study and teach often has meant continuing to feel like a stranger.

He has seen the phenomena of “strangers like [him]” being either sincerely celebrated or subjected to extreme pressure by the majority culture to adjust to its preferences, so Peter’s interaction with Cornelius is personal for him, Chaves explained.

Seeing God in diversity

In Acts 10, God challenges Peter, telling him: “do not call anything impure that God has made clean.” God proves Peter wrong by compelling him to encounter a person from another culture and see God in him, Chaves said.

Though Peter continued to struggle with this tension at times, he does seem to realize in the key passage what God has been doing all along. “God is much bigger” than Peter’s ethnic or religious identity had allowed, Chaves noted.

“God will not allow Peter to confuse ethnocentricity for divine truth,” he said. “God is a God whose work in nature pours forth diversity, and complexity in unity.”

The mystery of God’s triune nature—three persons in one essence—is itself a challenge for Christians to strive to find unity with other believers in their diverse ways of viewing and being in the world.

Peter’s interaction with Cornelius also points to the danger that even leaders in the Christian community can fail to realize “our cultural expectations of the people whom God should accept can keep us from seeing who God actually is.”

The story of Peter teaches “we have much to learn about God by understanding that relationship with people from other places and cultures.”

Before Peter arrived at the home of Cornelius, “he was completely sure that people like Cornelius—uncircumcised Gentiles—were beyond God’s reach unless they changed into who Peter wanted them to be.”

But Cornelius taught Peter “he had too little a God,” Chaves explained.

He encouraged chapel students to be open to encountering and learning from each other.

“God calls us to be a beautiful celebration of diversity … in the hope that we can endure. It is a strange hope. Praise the Lord. God have mercy. Amen.”

(RNS)—Anabaptists around the world are commemorating 500 years since their founders performed the first adult baptisms outside Zürich and kicked off the Radical Reformation.

The Anabaptist tradition included Mennonites, Amish, Church of the Brethren, Hutterites and other small Christian groups—and significantly influenced Baptists.

The Anabaptist movement has long been defined by its belief in the separation of the church from the state, that it should be a voluntary decision to join the church and, for many, a commitment to nonviolence.

In North America, the top event is the Jan. 21 release of a new study Bible that incorporates the insight of almost 600 lay groups, but throughout the coming months, Anabaptists around the world will commemorate the anniversary with worship services, music, lectures and more.

Those events will culminate on May 29 with a daylong event hosted by the Mennonite World Conference in Zürich, which will feature workshops, concerts, a panel discussion, historical walking tours and an ecumenical worship service.

That event reflects the movement’s history in the area. In January 1525, a group of young people, some of whom later became the movement’s first martyrs, met in the home of Anna Manz to baptize each other in defiance of the local government.

Originally a negative label applied by outsiders, Anabaptist meant “rebaptizer,” as the group rejected the infant baptisms of other traditions.

Confessional and ecumenical commemoration

John Roth, a professor emeritus of history at Goshen College who is also coordinating global and North American 500th anniversary events, told RNS the 450th anniversary was “ a little bit simplistic” in its focus on a few key individuals and Zürich.

In contrast, Roth said, this commemoration would be “ much more nuanced, much more, I would say, humble, less nostalgic, more confessional and more ecumenical in its approach.”

In Costa Rica, members of all 25 churches will be celebrating a special worship service the weekend after the anniversary, with cultural performances and a presentation of Mennonite history in Costa Rica, as well as global Anabaptist history.

Cindy Alpízar Alpízar, pastor of Jesucristo es el Señor (“Jesus Christ is the Lord”) Church in Heredia, Costa Rica, who recently taught a course on Anabaptist history for pastors, said, “We are pointing out that radical following of Jesus, no matter what it costs.”

“To be pacifists is not only nonviolence and abstaining from violence, but instead to work for peace and above all the centrality of Jesus,” Alpízar said.

Churches throughout the United States will be marking the anniversary with their own events over the next months, including sermon series, hymn sings and historical presentations.

Bluffton University in Ohio will hold an extensive calendar of events through the spring including a film festival, various guest lectures, a Bible school, a theater performance, an exhibit of historic Anabaptist Bibles and two concerts.

Roth explained that, in a moment when “there are so many reasons not to hope for the future,” the Anabaptist tradition is “ready to let go of effectiveness,” believing in doing the right thing as “ God’s world is moving toward a meaningful conclusion.”

Study Bible designed to be read in community

Many North American Anabaptists began remembering the 500th anniversary in late 2022 and early 2023 by participating in one of the 597 Bible study groups for the Anabaptist Community Bible.

In 18 different Anabaptist faith groups, six to 10 people met to discuss a passage from the Old Testament, the New Testament and part of a Psalm, using a study guide that was available in English, German, Spanish, French, Amharic and Bahasa Indonesian.

The new study Bible features those reflections, in addition to insights from Bible scholars, as well as historians highlighting 16th-century Anabaptist writing.

“ Central to our understanding of how the Bible should be read is that it’s read in community,” said Roth, project director of MennoMedia’s Anabaptism at 500 project. The project also will be releasing two devotionals, a photo storybook and three children’s books over the coming months, all products of a process that began in 2020.

MennoMedia is the publishing company of Mennonite Church Canada and Mennonite Church USA, but the company’s new Bible also incorporates study groups from more conservative Anabaptist communities, including Old Order Amish, LMC, Evana and the Mennonite Brethren, Roth told the Christian Century.

In order to be accessible to a wide variety of communities, including immigrant Anabaptist congregations, the Anabaptist Community Bible uses the Common English Bible translation. The study Bible also features 40 art pieces in linocut or woodcut styles.

The Anabaptist Community Bible was scheduled to be released at College Mennonite Church in Goshen, Ind., a hub for Mennonite life in the Midwest, with a worship service and fellowship time including the opportunity to take photos with a cutout of Menno Simons, a key 16th-century Anabaptist leader, holding the Anabaptist Community Bible.

Over the weekend, Alpízar kicked off a 90-hour livestream Bible read-a-thon featuring readers from 42 countries and many different languages. She also contributed a chapter to a devotional on the woman at the well.

“The word (of God) has a fundamental role in our congregations,” Alpízar, who takes a variety of national and regional leadership roles in the Costa Rican church, said of the importance of celebrating the anniversary with the read-a-thon. She emphasized that reading in many languages “speaks to the gospel, that it is without borders.”

Study process encourages questions

Multiple leaders praised the Bible study process that was used in the groups, which asked readers to reflect on what the passage taught them about God, about human beings, what Jesus might have to say about the passage, how they might live differently based on the passage and what questions the passage inspired.

Gerald Mast, a professor of communication at Bluffton University, said the students in his religious communication class were very enthusiastic about their experiences participating in the study group.

“ Those are interesting questions,” Mast said. “And they are questions that are not about closing down the conversation the way that I think the Bible is often used in some Christian circles.”

Mast said the space to grapple with the text “ got a lot of people interested in my congregation in Bible study who maybe wouldn’t have otherwise been interested in Bible study,” adding that a fellow member who’d said he wasn’t “a Bible-reading kind of guy” said he was “having a hard time putting (the Anabaptist Community Bible) down.”

“ This process is something that we can keep using,” said Deron Bergstresser, part of the pastoral team at Waterford Mennonite Church in Goshen, where four groups met. “I think it’s a really clear and open-ended and really accessible way for people to read the Bible together in a group.”

Michelle Burkholder, associate pastor at Hyattsville Mennonite Church in Maryland, read the passages assigned to the congregation’s adults with youth in grades six through 12.

“One of the gifts of an Anabaptist approach to encountering Scripture is that everyone is invited into that experience, including kids and youth,” they said, explaining that the youth “asked some really hard questions of the text and of the nature of God represented in the text.”

The text is “a giant puzzle that we are all invited to join in, to grapple with, to listen deeply, to test and try on different angles and perspectives and to boldly challenge or affirm what we encounter,” Burkholder said.

Bergstresser said he was using the anniversary to reflect on the history of Anabaptist resistance to and independence from the state and to continue to encourage his congregation “to take Jesus seriously” as compassionate and as a healer.

Mast, who led the process for creating the early Anabaptist marginal notes for the Anabaptist Community Bible, said he wanted to make sure the Bible represented some of the “rich body of testimony that is now available in English after about a century of translation work and archive work.”

For Mast, the early Anabaptists’ emphasis on love has been an important theme to reflect on with this anniversary.

But he emphasized the importance of commemorating the entire 500 years of Anabaptist history, including the more recent globalization of the movement, where the largest groups are now in Africa.

“ Much of the energy and newness and creativity of thinking is coming from the (Global) South,” he said.

One lesson Roth learned from the way Lutherans had celebrated their 500th anniversary was their decision after the anniversary events had begun to switch the language from “celebration” to “commemoration” after Catholics said, “ We’ve had 50 years of ecumenical conversation trying to put the pieces back together, and you’re celebrating this division.”

“ I’m aware that the birth of every group, which is worthy to be celebrated, is also a church division,” Roth said. “ We should acknowledge that in some way, even as we identify the distinctive gifts that this tradition has brought forward.”

WASHINGTON (BP)—Laws in 20 states aimed at shielding minors from online pornography are under fire as the U.S. Supreme Court hears a legal challenge Jan. 15, with the Texas Baptists’ Christian Life Commission joining the Southern Baptist Ethics & Religious Liberty Commission among many interceding for the Texas law at the center of the case.

At issue in the case, Free Speech Coalition, Inc. v. Paxton, is Texas House Bill 1181, one of a string of 20 such laws passed since Louisiana began the charge in 2022 to require websites containing at least 33 percent pornographic materials to verify that a user is at least 18 years old.

The Free Speech Coalition, an adult entertainment industry trade association, is challenging the laws and has a hearing before the High Court, arguing the regulations endanger free speech and privacy rights of site users. The Texas case is appealed from the U.S. Fifth Circuit, which upheld for Texas.

The public policy organizations’ brief said the U.S. Constitution does not prohibit states from regulating materials that are obscene to minors and presented historical evidence dating to the 17th century.

“The Fifth Circuit’s decision aligns with the history of State regulation of obscenity and this Court’s tradition of respecting the broad police powers enjoyed by the States to protect minors from obscene entertainment,” the brief stated.

“While Texas might have done more, it legislated only as much as was necessary to protect children from exposure to harmful, obscene sexual materials. H.B. 1181 accords with the history of State regulation of material that is obscene for minors, and so it is plainly constitutional.”

Tennessee’s law, originally scheduled to take effect Jan. 1, was allowed to take effect late in the day on Jan. 13 when the U.S. Court of Appeals for the Sixth Circuit stayed an injunction the Free Speech Coalition had secured in December to block the law’s implementation. In Georgia, a law passed in 2024 is set to take effect in July.

In response, the most-visited adult website Pornhub has blocked access to its site in most of the states where age verification laws have been passed, leaving access available in Georgia, Louisiana and Tennessee, CNN reported.

Much support for Texas law

Nearly 60 lawmakers from 15 of the states where laws are in effect jointly filed an amici brief in support of the Texas law—and by extension their own.

“In sum, speech regulations are scrutinized more leniently, and First Amendment protections are at their weakest when children are at risk; where no criminal prosecution or total ban or prior restraint or viewpoint discrimination is present; where the law regulates conduct; and where the content is sexually graphic and is broadly disseminated in a manner that may expose children,” reads the brief submitted by lawmakers. “H.B. 1181 is just such a law. Its sole purpose is to restrict children’s access to sexually graphic material.”

Legislators signing the brief, filed Nov. 15, 2024, represented Alabama, Arkansas, Florida, Idaho, Indiana, Kansas, Kentucky, Louisiana, Mississippi, Montana, Nebraska, North and South Carolina, Tennessee and Utah. In addition to the aforenamed states and Texas, similar laws are in effect in Virginia, South Dakota and Oklahoma.

“As articulated in their statement of faith, Southern Baptists believe that God gave all of humanity free choice when it comes to questions of morality,” the ERLC wrote. “But minors often lack the developmental capacity or moral maturity to know how to exercise that free choice responsibly.

“Thus, Southern Baptists believe it is important to structure society and society’s rules to maximize the ability to educate and train minors on their social and moral responsibilities.

“And while it is primarily the role of families to provide this education and training, the States certainly have an important role to play in this process—most significantly by protecting the ability of families to perform their role.”

Scholars from the Wheatley Institute at Brigham Young University and the Institute for Family Studies—affiliated with the Church of Jesus Christ of Latter-Day Saints—recently analyzed research studies of pornography use conducted over the last 20 years, documenting “trends in pornography use among children and teens and to identify how its use may be harmful to their development in significant ways,” a press release explained.

The researchers used their findings to submit an additional amicus brief to the U.S. Supreme Court in Free Speech Coalition, Inc. v. Paxton.

The report, released Jan. 14, concludes that “not only is pornography linked to development risk for minors, but it is actually more dangerous for young people than acknowledged in some research studies,” the press release reads.

Laura Schlegel, a Republican Louisiana representative who authored the first successful online age verification law in the nation, is also a licensed professional counselor and certified sex addiction therapist. Exposure to porn harms children and adolescents, she said in her brief.

Girls who view pornography are more likely to see themselves as objects of male pleasure, struggle with self-esteem issues, have higher rates of self-harm and suffer more vulnerability to sexual exploitation. Boys develop unrealistic and harmful attitudes toward sex and relationships that lead to increased aggression and difficulties in forming genuine intimate connections, Schlegel said.

Anxiety, depression and engagement in risky sexual behavior are pronounced.

“Protecting minors from obscene content isn’t just a compelling interest legally,” Schlegel noted. “It is a compelling, bipartisan issue at every kitchen table in this country.”

With additional reporting by Calli Keener.

(RNS)—Bill McCartney, a former college football coach who became one of the most influential religious figures in American life during the 1990s after founding the Promise Keepers movement, died Jan. 10. He was 84.

“It is with heavy hearts that we announce the passing of Bill McCartney, beloved husband, father, grandfather, and friend, who left this world peacefully at the age of 84 after a courageous journey with dementia,” his family said in a statement.

In March of 1990, not long after his University of Colorado Buffaloes missed a chance at the national championship by losing to Notre Dame in the Orange Bowl, McCartney hopped in a car with a friend, Dave Wardell. They drove from the university’s campus in Boulder to Pueblo, Colo., where he was scheduled to give a speech at a Fellowship of Christian Athletes banquet.

While on the road, McCartney talked about his concerns that American men were losing their faith in God, and as a result, the nation’s families were suffering. During that drive, the idea of Promise Keepers was born.

Within a year, McCartney had grown Promise Keepers from a relatively small group of followers to a gathering of 4,000 men at the University of Colorado’s basketball arena. Along the way, he also led the Buffaloes to a national championship after beating Notre Dame in a rematch.

Promise Keepers drew tens of thousands to events

A few years later, Promise Keepers was drawing tens of thousands of worshippers to arenas and stadiums around the country—and eventually more than half a million men to the National Mall in Washington in 1997.

The group’s prominence sparked a national debate about the role of faith in public life and the evolving relationship between men and women, especially in religious communities.

During Promise Keepers gatherings, McCartney preached a mix of traditional Christian gender roles, known as complementarianism—with men as the spiritual leaders of their homes and societies—and a softer, kinder approach to masculinity, where men did the dishes, listened to their wives and were known for kindness rather than toughness.

“A real man, a man’s man, is a godly man,” McCartney said in a 1995 press conference before a packed-out event in Washington, D.C., The Washington Post reported. “A real man is a man of substance, a man that’s vulnerable, a man who loves his wife, a man that has a passion for God, and is willing to lay down his life for him.”

Butler said McCartney’s message resonated with both evangelical men and women—as it portrayed what the movement hoped to be at its best—but often clashed with the broader culture, especially with those who saw the group’s message as an attack on women’s rights.

“The Promise Keepers speak about taking back America for Christ, but they also mean to take back the rights of women,” Patricia Ireland, then president of the National Organization for Women, told The Washington Post in 1997, when Promise Keepers was at the height of its popularity.

“Their call for submission of women is one that doesn’t have a place in either the pulpit or the public sphere in the 1990s.”

Promise Keepers also was known for opposing LGBTQ rights, which also made McCartney controversial.

Strong emphasis on racial reconciliation

But the movement also stirred dissension in Christian circles for focusing on racial reconciliation, often in blunt terms.

“Racism is an insidious monster,” McCartney said in a 1996 rally for clergy in Atlanta, in announcing Promise Keepers’ move to focus on issues of race. “You can’t say you love God and not love your brother.”

He preached a similar message the following year before the rally in Washington, linking religious revival in the country with racial reconciliation.

“The church has been divided, and a house divided cannot stand,” he said, according to Religion News Service reporting at the time.

The movement faltered in the late 1990s, in part due to a move away from stadium events to smaller rallies in more places, which led to financial woes, as the income from the stadium events had paid the organization’s bills for years.

Less than a year after the “Stand in the Gap” event at the National Mall, the group laid off most of its staff. A move to focus on racial reconciliation proved less popular with evangelicals than the focus on how to be a good dad or husband, with some Christian leaders labeling it as “divisive.”

The group went through several attempts to reinvent itself—including a partisan turn during the Trump era—but has long failed to regain its former influence.

‘A shift in the American religious landscape’

Paul Emory Putz, assistant director of Truett Seminary’s Faith & Sports Institute at Baylor University, and author of The Spirit of the Game, said that there had long been a connection between Christianity and football.

 But until McCartney, few sports figures from the charismatic movement in evangelicalism had much of a public presence. But McCartney, who had been part of a charismatic Catholic parish and called himself a “born-again Catholic” and was later part of a Vineyard church, brought that community into the sports world.

“He marked a shift in the American religious landscape where that form of faith became more mainstream,” Putz said.

Putz also said McCartney lived out his beliefs, leaving the University of Colorado in order to pay more attention to his family

Born Aug. 22, 1940, McCartney grew up in Riverview, Mich., where he played football, basketball and baseball in high school, before getting a scholarship to play football at the University of Missouri.

After graduating from Missouri in 1962, McCartney coached high school in Joplin, Mo., before becoming coach of the basketball team at Holy Redeemer High School in Detroit and then football coach at Divine Child High School in Dearborn, Mich.

His success at the high school level led to an assistant coach job at the University of Michigan. In 1982, McCartney, known as “Coach Mac,” was named the football coach at the University of Colorado, where he led the team to 10 winning seasons in a row and made the Buffaloes a national powerhouse.

He resigned as coach in 1994, in part due to his wife’s ill health. He would step down as leader of Promise Keepers in 2003 but returned for a while in 2008.

His last season with the Buffaloes was 1994, when the team went 11-1 behind a roster that included Kordell Stewart, Michael Westbrook and the late Rashaan Salaam.

That season featured the “Miracle in Michigan,” with Westbrook hauling in a 64-yard touchdown catch from Stewart on a Hail Mary as time expired in a road win over the Wolverines, according to The Associated Press. Salaam also rushed for 2,055 yards and won the Heisman Trophy.

Praised as coach and role model

A conversion experience in his 30s changed the course of McCartney’s life, his family said in announcing the former coach’s death, and led him to devote the remainder of his life to living out his Christian faith.

Former colleagues and players testified to McCartney’s impact on their lives as both a coach and a role model.

“Coach Mac was an incredible man who taught me about the importance of faith, family and being a good husband, father and grandfather,” Rich George, University of Colorado athletic director, said on the university’s website.

Alfred Williams, a star player for the Buffaloes who later went on to win Super Bowls in the NFL as a member of the Denver Broncos, also paid tribute to McCartney.

“His unwavering faith and deep love for his family were the foundation of his life—values that always mattered more to him than the game itself,” Williams posted on X. “Coach Mac will be forever missed and deeply loved by all who had the privilege of knowing him.”

McCartney has been mostly out of public view in recent years. His family announced in 2016 that he had been diagnosed with dementia and Alzheimer’s.

“Coach Mac touched countless lives with his unwavering faith, boundless compassion and enduring legacy as a leader, mentor and advocate for family, community and faith,” the family said.

“As a trailblazer and visionary, his impact was felt both on and off the field, and his spirit will forever remain in the hearts of those he inspired.”

McCartney remains the winningest coach in Colorado history, with a record of 93-55-5. He was inducted into the College Football Hall of Fame in 2013.

He was preceded in death by Lynne, his wife of 50 years, who died in 2013. Survivors include four children, 10 grandchildren and three great-grandchildren.

(RNS)—Richard Hays, a renowned New Testament scholar and former dean of Duke Divinity School known for his influential books on Christian ethics and his change of mind about same-sex marriage, died Jan. 3, at his home in Nashville, Tenn., from pancreatic cancer. Hays was 76.

A former English teacher and pastor, Hays was a graduate of Yale University and Yale Divinity School and earned his doctorate from Emory University in 1981. He then returned to teach New Testament at Yale from 1981 to 1991 and then at Duke Divinity School until his retirement in 2018.

For much of his career, he was perhaps best known for his 1996 book, The Moral Vision of the New Testament, in which he argued same-sex relationships were “one among many tragic signs that we are a broken people, alienated from God’s loving purpose.”

His well-respected scholarly work was cited by Christian leaders who viewed same-sex relationships as sinful and who opposed LGBTQ affirmation in churches.

Last year, Hays publicly changed his mind—in what he described as an act of repentance for the way his work had been used to harm LGBTQ people and to divide Christians—in a new book, The Widening of God’s Mercy: Sexuality Within the Biblical Story, co-authored with his son, Christopher Hays, an Old Testament scholar.

In the book’s introduction, Richard Hays recounts how his brother initially balked at attending their mother’s funeral, because her church, where the service would be held, affirmed same-sex relationships. That prompted him to reflect on the place of LGBTQ Christians in the church.

Since 1996, Hays had been rethinking his interpretation of the biblical texts barring same-sex relations because of his experience of teaching gay students in seminary and seeing the faithful service of gay Christians in local churches, he told Pete Wehner in a New York Times interview last year, including Hays’ own congregation.

 “The present book is, for me, an effort to offer contrition and to set the record straight on where I now stand. … I am deeply sorry,” he told RNS in 2024. “The present book can’t undo past damage, but I pray that it may be of some help.”

The new book was seen as a betrayal by conservatives who agreed with his former book. But Hays told National Public Radio he was at peace with his change of mind, though he knew it would cause controversy.

“So, there’s a sense in which I’m eating some of my own words, and I’m concerned that it will perhaps burn some bridges and break some relationships that I’ve cherished,” he told NPR. “But as I age, I wanted my final word on the subject to be out there. And so there it is.”

Hays initially was diagnosed with pancreatic cancer in July 2015 and at the time had been given a dire prognosis. But surgery and chemotherapy put his cancer into remission until 2022, when it returned. Despite more treatment, the cancer had spread by the summer of 2023, and eventually he went into hospice care.

This past fall, he wrote a health update asking for prayer, knowing the cancer would likely soon take his life.

“Over these past nine years, Judy and I have become practiced in looking death in the face,” he wrote. “We continue to trust that we are in the hands of a merciful God who loves us. And we continue to anticipate the power of the resurrection.

“It’s a hard thing to know with some certainty that I will not be here to watch my grandchildren grow up. But as in years before, we remain grateful for each new day in which we can join the Psalmist in proclaiming: ‘This is the day that the Lord has made; let us rejoice and be glad in it.’”

Hays is survived by his wife, Judy, and children Christopher and Sarah.

For the Baptist Standard’s response to Hayes’ book, The Widening of God’s Mercy see: Voices: Response to The Widening of God’s Mercy, Part I; Voices: Response to The Widening of God’s Mercy, Part II; and Voices: Three responses to The Widening of God’s Mercy.