For many people around the world, Christmas is the traditional time of giving to spouses, children and others we care about.

Christmas is also a time to give to the Bob Cratchits and Tiny Tims among us, making sure those going through tough financial times receive gifts and plenty of food for holiday meals, plus presents for the kids.

For Christians, all year—not just Christmas—is the time for giving.

For us, life on this earth is all about giving, because that’s what love does; it gives.

Jesus was a giver. It’s his character and nature, and when we step into a giving spirit, without thought of receiving, we step into God’s nature.

Giving releases God to work. John 3:16 and 1 John 3:16 are God’s bookend giving verses for Christian life.

To give is Christ

So many people these days focus primarily on themselves. To most people, Darwin’s “survival of the fittest” makes all the sense in the world. It’s the way of human nature, especially in uncertain and difficult times, when people tend to close ranks and circle the wagons around their immediate families, letting those outside the circle fend for themselves.

But it should not be so with us.

“Give and it shall be given to you” (Luke 6:38). Was that written only for times of plenty? Was God’s word given to us to follow only when the waters are calm and our lives’ little boats can glide effortlessly with a gentle breeze in the morning sun?

Jesus’ words were given as a guide through the good times as well as the bad.

The nature of Jesus is the opposite of our natural self-centered inclinations. “But seek first the kingdom of heaven” (Matthew 6:33) and Christ’s nature first—which is always giving, always reaching out, always ready to save, serve and lift those who have been trodden under foot by the racing world around them.

Freely give

Whether we are well off financially or barely squeaking by, we all have something to give. Everything God gives us, every talent we possess was given to each of us to share, give and hand out freely. “Freely you have received; freely give” (Matthew 10:8).

Some say, “When I have a million dollars, then I’ll share and give,” but they could start giving what they have right now, even if it’s just a tiny bit.

To God, there is no difference between the little we have and won’t share, and the people who sit upon their piles of wealth and don’t share. The same rule applies to the poor as well as the rich.

And giving isn’t just about money or material things. It applies to any talent God has given us. Sowing seeds of love and words of encouragement don’t cost anything, but they can change a life, face someone to the positive light and give them hope.

Give as Jesus gave

Jesus gave us this key: “Do unto others as you want them to do unto you” (Matthew 7:12).

What does someone need? God is the giver, but we are his delivery staff, and he trusts us to deliver his love and supply to those in need. He came not to judge the world, but to save it (John 3:16-17). He came to give. The heart of God is a giving heart.

Let’s give from what we have right now, today. Let’s not wait until we have more, but let’s give from what we have today. Let’s give out our little loaves and fish today, and they will multiply.

Christmas is a wonderful time for giving, but so is every day of our lives. For true believers in Jesus, every day is Christmas. Every day we can sing, “Joy to the world, the Lord is come.” Every day we can share the good news, by living as Jesus lived, loving as Jesus loved and giving as Jesus gave.

“The smallest act of kindness is worth more than the grandest intention.”
–Oscar Wilde

“If you can’t feed a hundred people, feed just one.”
–Mother Teresa

Robert Ritzenhein, after retiring from full-time missionary service, lives in Japan, organizing Christian programs for area rest homes, and is the yearly Santa at his city’s hospitals. The views expressed in this opinion article are those of the author.

As we light the fourth candle of Advent, we are reminded of the joy Christ brings—not a joy rooted in our circumstances, but in the unshakable truth that God is with us, Emmanuel.

In the Holy Land, where the weight of occupation and suffering presses on us daily, joy often can feel distant. Yet, Advent teaches us true joy is not the absence of hardship, but the presence of Christ—our hope and light—even in our worst times and moods.

Anchored joy

This joy is anchored in God’s promise. When the angel declared to the shepherds, “I bring you good news of great joy that will be for all the people” (Luke 2:10), it was not a promise of a magical life without suffering, but a declaration the Savior had come to dwell among us.

Christ brought light into our darkness. This joy does not erase our pain, but transforms it—filling our suffering with purpose and hope as we hold fast to Christ’s presence in every trial.

Resistant joy

In Palestine, joy is not merely an emotion; it is an act of resistance. It is woven into the fabric of our existence, even amid the oppression we face.

It shines in the laughter of children in Gaza and Bethlehem, who play despite the heavy burdens of conflict. It lives in communities that, even in scarcity, share their last piece of bread.

These acts of joy are not born out of nothing, but from defiance—a bold declaration the light of Christ never will be extinguished, no matter how dark the world becomes.

Generous joy

One of the most powerful symbols of joy in our land is St. Nicholas, the fourth-century bishop whose legacy is deeply cherished in Beit Jala, a Palestinian Christian town near Bethlehem.

St. Nicholas (Mar Nicola) is the town’s patron saint—a protector, miracle worker and living example of sacrificial love. His feast day is celebrated with prayers, processions and public festivities, honoring him not as a myth, but as a real man whose life of generosity brought joy, hope and healing to countless people.

The St. Nicholas Church in Beit Jala, built over the cave where he lived and prayed, stands as a testament to his legacy of love, kindness and generosity, drawing believers from around the world. This legacy endures in the figure of Santa Claus, whose spirit is rooted in St. Nicholas’ life of sacrificial giving.

While commercialized over time, Santa’s Christian values of kindness, generosity and selflessness continue to inspire and guide us.

Choose joy

As we reflect on the joy Christ brings this Advent, we are reminded joy is not simply an emotion, it is a choice. True joy is not found in the absence of suffering or in receiving, but in choosing faith over fear, in giving and in trusting God’s presence is more than enough.

Even in our deepest pain, we can choose joy, knowing Christ is with us and never will leave us.

This joy also is rooted in hope. As we await Christ’s return, we are filled with joy not only for his first coming, but also for the fullness of his promise—a future where suffering, pain and tears will be no more. Until that day comes, we live in the joy of knowing Christ is with us now and will return to make all things new.

Prayer of joy

Lord, we thank you for the joy that flows from knowing you are with us. Help us to find joy even in our struggles and to trust you are working all things together for our good. May your joy fill our hearts and overflow into the lives of those around us, bringing hope and light to a dark world.

We pray for our brothers and sisters in Jerusalem, the United States, Lebanon, Armenia, Ukraine, Syria, Sudan and all who suffer. Strengthen us to be a light in the world. We pray for the coming of your kingdom, where joy, peace and justice reign. In Jesus’ name, amen.

Christ is born! Let us glorify him!

*******

Jack Nassar is a Christian in Ramallah, Palestine, who strives to foster positive change in the public, private, nonprofit and academic realms. The views expressed in this opinion article are those of the author.

As we light the third candle of Advent, we are reminded of God’s love—a love that is unconditional, boundless and unchanging.

For Palestinian Christians, this love sustains us through the daily struggles of living in a land marked by occupation, violence, apartheid and division. Amid the wounds of our land and the suffering of our people, God’s love serves as our anchor, offering a deeper hope in the face of despair.

This love is not just for those who live in Palestine, but for anyone whose heart is broken—whether by fractured relationships, financial struggles, personal pain or the loss of a loved one. It is a love that heals and renews.

Saving love

The story of Christ’s birth is the story of love. In his infinite love, God chose to enter our world not as a king in a palace, but as a helpless child, born to a poor family in a humble town under occupation.

His coming was not a display of power, but an act of self-giving love, one that would ultimately lead him to the cross. Jesus’ love for us was not abstract. It was real, tangible and sacrificial. It was a love that endured suffering and death so the world might be saved.

Active love

For us, love is not just an emotion; it is an action. Love is shown in the daily decisions we make to care for our neighbors, support the suffering and offer compassion in the face of adversity.

In Palestine, love is found in small, sacrificial moments: the hand extended to a stranger, the forgiveness offered to those who have wronged us, and the quiet sacrifices made for others.

It is seen in Gaza, where widows continue to care for their children despite the danger, in churches that remain open for worship despite the ongoing genocide, and in communities that hold one another up when all hope seems lost.

Love is also seen in families who choose forgiveness over division and in individuals who hold on to hope amid overwhelming hardship.

Unified love

For the past few decades, Palestinian Christians from all denominations across the Holy Land—except in a few places like Jerusalem, Bethlehem and Nazareth—have united in celebrating Christmas on Dec. 25, according to the Gregorian calendar, while Oriental and Orthodox Christians celebrate Christmas on Jan. 7 and Easter according to the Julian (Eastern) calendar.

Despite denominational differences, this shared practice sends a powerful message of unity to our religious leaders, the global church and to the world. It reminds us that, as Christians, we are stronger together.

Our unity is not merely a social bond, but a unified witness to the love of Jesus. What unites us in Christ is far greater than what divides us. Let us pray and work for true global Christian unity.

Choose love

Love also is seen in how we honor our faith, heritage and land. We love our homeland not because it is perfect, but because it is where God has placed us.

Our land, despite its suffering, is where we continue to find God’s presence. We hold on to the hope that one day, God will bring peace and justice, and that his love will heal the wounds inflicted by years of conflict, hatred and occupation.

As we reflect on Christ’s love for us this Advent, we are called to share that love with others. Love is not just a feeling; it is a choice. It is a decision to put the needs of others before our own, to reach out to those who are suffering and to stand with the oppressed.

As we await the birth of Christ, let us pray for the strength to love as he loved—sacrificially, generously and without condition.

Prayer of love

Lord, we thank you for your constant, unchanging love. Help us to love others as you have loved us, especially those who are difficult to love. May your love fill our hearts and overflow into our actions, bringing healing and reconciliation to our broken hearts and world.

We pray for the people of Jerusalem, the United States, Ukraine, Syria, Lebanon, Armenia and for all who suffer. We lift up families torn apart by conflict, those facing financial hardship and all who long for healing.

May your love bring peace, justice and restoration to our world. In Jesus’ name, amen.

Christ is born! Let us glorify him!

*******

Jack Nassar is a Christian in Ramallah, Palestine, who strives to foster positive change in the public, private, nonprofit and academic realms. The views expressed in this opinion article are those of the author.

“Stop whatever you’re doing. Let’s talk about this now.”

I felt a deep sense of urgency when I learned my Christian coworkers did not know how to share the gospel. What if, on the way home that day, someone asked them how to follow Jesus?

Struck by the gravity of the situation, I asked my colleagues to stop everything else, so we could discuss how to talk to others about Jesus. These believers needed to know how to share Christ.

Thankfully, my experience with the Baptist Student Ministry prepared me for such a time as this.

I served with the BSM throughout my time in college. After graduation, I served the BSM for seven years as a staff member. While I intended to equip college students for the work of ministry, it turned out the ministry experience equipped me as well.

Three Circles

Another colleague, who already had a lot of evangelism experience, recently had learned the Three Circles method. Together, he and I walked our coworkers through this visual tool that provides an overview of the good news about Jesus, beginning with finding common ground with the person in front of you.

Circle one

Most people will agree we live in a world characterized by brokenness—the first circle. We all experience the world is not as it should be. On a macro scale, we have natural disasters, wars, pandemics. On a personal level, we experience relational strife, divorce, death of loved ones and mental health crises.

Christian or not, enduring the world’s brokenness feels relatable. People try to escape from this circle of brokenness by a variety of means—relationships, drugs and alcohol, even religious activities or doing good deeds. But ultimately, none of these self-resourced attempts fix the brokenness or satisfy the longing in our hearts for something greater.

Circle two

We feel this way, because originally, God had a good design—another circle—in which the first humans experienced perfect relationship with him preceding the brokenness. Humanity was intended for this loving, intimate fellowship with God, to know him and walk with him.

But Adam and Eve rebelled against him—as has every person since. As a result, we experience brokenness in relating to God, to ourselves and to others. But it doesn’t have to stay this way.

God made a way for us to leave the vicious cycle of brokenness. Enter Jesus.

Circle three

In this final circle, we explain that Jesus—fully man and fully God—was born of a virgin, lived the perfect life none of us have lived, and died the death we deserve for turning away from God. We call our falling short of God’s standard “sin.”

An aside: It helps to explain Christian jargon, so we never assume someone has familiarity with all the lingo.

What we earn for our sin is death—separation from God—but the free gift of God is eternal life in Christ Jesus (Romans 6:23).

After Jesus died on the cross, he rose from the dead.

Full circle

Because Jesus was resurrected, we also can have new life when we follow him. He transforms our eternity, as well as our life right now. When we trust in him, we finally can exit the cycle of brokenness and experience God’s good design for relationship with him.

This takes us back to the circle of God’s good design. Flowing from the security of our relationship with him, we are sent back into the world of brokenness to tell others about Jesus.

The circles at work

Katherine, one of our colleagues, put the Three Circles method to good use in a real conversation at the Texas State Fair this year.

My other coworkers and I partnered with a professor who allowed us to work an evangelism booth to engage in interactions with unbelievers. One individual stopped by the booth, and Katherine turned her conversation with him toward spiritual matters.

She found out his aura was important to him. When it was her turn to share something important to her, she utilized the Three Circles technique to share the gospel. Prepared with the diagram drawn out on notecards, she talked through the story of Jesus rescuing the world from brokenness.

He responded as though familiar with the story, but nevertheless, he heard the gospel, and Katherine had the opportunity to articulate it.

More evangelism methods

Over the months that followed, my coworkers and I continued walking through methods of sharing the gospel, such as the Romans Road and the Bridge Illustration. We discussed methods of discipleship to help fellow believers grow spiritually, shared stories of real-life interactions and prayed for the unbelievers in our lives.

I am deeply grateful to BSM for the ministry experience it afforded me. BSM staff members entrusted me with ministry beyond what I believed myself able—or willing—to do, but because others challenged me, I grew in my skills as a minister.

I watched the same transformation happen to my college students over the years, as they entered the university as uncertain freshmen and graduated competent disciples of Jesus. I loved experiencing a similar phenomenon with my coworkers, who initially confessed their uncertainty, but—with a willingness to learn—grew in their ability to share the good news of Jesus with others.

Do you believe in Jesus? If so, you have a story to tell, as well. How will you tell it, and will you tell it to someone today?

Kasey Olander served with the Baptist Student Ministry at the University of Texas at Dallas and Rice University, focusing on discipleship and evangelism training. She and her husband are seminary students and members of The Village Church. The views expressed in this opinion article are those of the author.

As we light the second candle of Advent, we are reminded of the peace Christ offers—a peace that surpasses understanding and remains steadfast, even in the most turbulent times.

For those of us in the Holy Land, where occupation and oppression often overshadow joy, this peace can feel distant. Yet, it is in these darkest moments that Christ’s peace shines brightest—not as the absence of struggle, but as a presence that endures through it all.

Unlikely peace

We turn our hearts to the shepherds’ field in Beit Sahour, a Palestinian Christian town just outside Bethlehem, where angels proclaimed: “Glory to God in the highest, and on earth peace, goodwill toward men” (Luke 2:14).

In those same fields today, the sounds of joy often are drowned out by the violence of Israeli settler attacks, land confiscations, home demolitions and gunfire. Yet, the promise of peace remains. It is not a peace that erases suffering, but one that meets us in it, holding us in hope.

Active peace

For Palestinian Christians, peace is not passive. It is an active choice to trust in God’s presence, no matter how trying the circumstances.

We find peace in simple acts—prayers whispered in the night, children’s laughter amid the rubble of Gaza, shared meals where love defies fear and in churches that stand unbroken, testaments to centuries of faith. These acts declare peace is still possible, even when the world seems overwhelming.

In a land scarred by an apartheid wall, military occupation and ongoing violence, choosing peace requires courage. It means refusing to repay hate with hate or violence with violence. It means forgiving, even when it seems impossible, and loving when the world urges us to do the opposite.

Just as Christ forgave those who crucified him, we are called to forgive and to be peacemakers—even when the path is painful.

Living peace

We draw strength from Isaiah’s prophecy: “He will be called Prince of Peace” (Isaiah 9:6). The peace Jesus offers doesn’t promise a painless life, but assures us he is with us through it all. His abiding presence sustains us, even in desperate times.

In Palestine, peace is a living hope. It is found in the courage of a mother praying for her children’s safety, in a father planting seeds in soil scarred by war and in the unwavering faith of a community gathering for worship, even when bombs threaten to shatter the silence. These moments of grace remind us peace is still possible, even in the darkest of times.

Despite hardships, our love for Jesus remains unshaken. We hold him close, celebrating his birth three times a year in Bethlehem. First, on Dec. 25, by Eastern and Roman Catholics, Protestants and Evangelicals. Then, on Jan. 7, by Eastern and Oriental Orthodox Christians. Finally, on Jan. 19, by Palestinian Armenians.

This shared joy reminds us, despite differences and divisions, we are united in his peace. Let us pray for peace within our churches, among Christians, and for true Christian unity.

Waiting peace

This Advent, as we await the coming of the Prince of Peace, we are called to carry that peace into the world. While we cannot always change our circumstances, we can choose how we respond. We can choose peace—even when it seems impossible.

Let us remember: Peace begins in the heart. It is not merely the absence of war, but the presence of God’s love, justice and mercy in our lives. As we await Christ’s coming, let us pray for peace in our minds, hearts, families, homes, cities and nations. May we be peacemakers in a world in need of healing and reconciliation.

Prayer of peace

Lord, we thank you for being our Prince of Peace. In the midst of conflict, help us experience your peace that surpasses all understanding. May your peace reign in our hearts and overflow into our families and communities.

Give us the courage to be agents of peace, to forgive, to love and to seek justice for all. We pray for the peace of Jerusalem, the United States, Artsakh, Lebanon, Ukraine and Syria, and for all those suffering in conflict. We pray for the healing of our broken world. In Jesus’ name, amen.

Christ is born! Let us glorify him!

*******

Jack Nassar is a Christian in Ramallah, Palestine, who strives to foster positive change in the public, private, nonprofit and academic realms. The views expressed in this opinion article are those of the author.

As we light the first candle of Advent, our hearts are drawn to the little town of Bethlehem, the birthplace of our Lord Jesus Christ, where hope and peace broke through the darkness.

For Christians worldwide—and especially for those of us in the Holy Land—Christ’s birth is a profound reminder that God is with us, even in the most challenging times. In a land often marked by conflict, occupation and sorrow, his birth not only is the promise of salvation, but also a call to live with unwavering hope and faith.

The journey of hope

Advent invites us to reflect on Mary and Joseph’s journey. They traveled through a land under Roman occupation, facing hardship, uncertainty and exile, seeking refuge in a humble stable. Their trust in God’s plan continues to inspire us today.

Like Mary and Joseph, we also face trials—military checkpoints, the apartheid wall dividing our land and communities, and the constant threat of violence. Yet, as they found hope amid their struggles, we also find hope in the midst of our darkest circumstances.

The nature of hope

Hope is not passive or wishful thinking. It is a resilient, active faith that empowers us to endure.

In Palestine, hope is visible in the resilience of our people. We see it in the laughter of children playing in Gaza’s church courtyards, in hymns sung under curfew or bombardment, and in the olive trees we continue to plant on war-ravaged land.

These acts of life amid the rubble testify to God’s presence with us, reminding us even when the way forward is unclear, his light never will be extinguished.

The light of hope

Isaiah’s prophecy rings true this Advent: “The people who walked in darkness have seen a great light” (Isaiah 9:2).

Christ’s coming is that light, dispelling the darkness of the past and offering hope for the future. In a world filled with trials, we are called to be bearers of that light, bringing hope to those around us. This Advent, let us not wait passively, but act in hope, planting seeds of love, compassion and peace wherever we go.

The life of hope

For Palestinian Christians, Bethlehem is not just a historical site. It is where God’s promises remain alive. Every time the bells of the Church of the Nativity ring, they remind us Christ will return to fulfill his promises.

Hope is alive in us, empowering us to endure, rebuild and continue to love, even in the face of adversity. We live in this in-between time, holding fast to hope and knowing one day, God’s peace will be realized in fullness.

The gift of hope

In Palestine and across the East, we greet one another at Christmas with, “Christ is born!” and the response, “Hallelujah!” or “Let us glorify him!”

These words remind us Christ’s birth is not a commercial celebration or a distant historical event, but a living reality that calls us to glorify God in our lives—even amid hardship and war.

As we reflect on Advent’s significance, let us remember hope is a divine gift. Rooted in God’s unchanging love, it is not just for the future but for today. Alive in our hearts, hope urges us to stand with those who suffer and to be the living testimony of Christ’s light in a world that desperately needs it.

Prayer of hope

Lord, amid our struggles, we thank you for the light of Christ that shines brightly. Help us to walk in faith as Mary and Joseph did, trusting in your promises even in our trials. May the hope of Advent fill our hearts and guide our actions.

We pray for the peace of Jerusalem, the United States, Ukraine, Artsakh and the entire world, and for healing in our communities. Strengthen us to act with compassion, to stand with those who suffer and to plant seeds of peace in a broken world. In Jesus’ name, amen.

Christ is born! Let us glorify him!

*******

Jack Nassar is a Christian in Ramallah, Palestine, who strives to foster positive change in the public, private, nonprofit and academic realms. The views expressed in this opinion article are those of the author.

Many American Christians may see Mike Huckabee’s appointment as U.S. ambassador to Israel as a victory for their pro-Israel beliefs—perhaps even a fulfillment of biblical prophecy.

But as a Palestinian Christian, I urge you to pause and reflect: What does this moment truly mean for the faith we proclaim? For the justice and compassion Christ taught us? And, most urgently, for the lives of those of us who, like me, call this Holy Land home?

Political agendas disguised as Christian compassion

Too often, American Christian support for Israel seems to prioritize political loyalty over Christ’s compassion.

Leaders champion an unwavering defense of Israel, frequently overlooking its policies of occupation, apartheid and systemic oppression—all under the guise of “security” or “self-defense.” These policies favor one group, often at the expense of another, denying basic rights and protections to those who share this land.

What about the millions of Palestinians—many of them Christians—who also call this sacred land home? What about their pain, their stolen futures and their fading hope to live free of fear and humiliation? Their security? Their right to self-defense?

Consider the Kisiya family, Palestinian Christians from Beit Jala, near Bethlehem. For generations, they carefully tended their olive groves, a legacy passed down through the centuries. But one day, without warning, their land was seized to make way for an illegal Israeli settlement, built to house Zionist immigrants, perhaps even from Brooklyn or New York.

Overnight, the Kisiya family became strangers on their own soil, reduced to helpless spectators watching others reap what they had sown.

Every morning, the Kisiya family walks past their ancestral land. They cannot touch it, cultivate it or even set foot on it. What was once a symbol of their heritage and security is now a silent reminder of their dispossession.

To an outsider, it might seem like just a plot of land, but for the Kisiya family, it was their sanctuary, a connection to their ancestors and a promise to their children. Imagine the pain of standing on the edge of what is rightfully yours, knowing it has been taken from you—not just in property, but in identity, in history, in faith.

When faith becomes a weapon

Huckabee’s staunch defense of Israeli policies doesn’t just stop at support. It veers into justifying actions that many—including Jewish, Israeli, American, churches and human rights advocates—condemn as apartheid. These policies sustain a cycle of land theft, military occupation and unrelenting violence that has been entrenched for decades.

Take, for example, the Nasir family—another deeply rooted Christian family in the Christian town of Birzeit, near Ramallah in West Bank. For years, they were pillars of the community, helping to found Birzeit University.

One night, Israeli soldiers stormed their home. The stillness of their quiet evening was shattered by the sound of splintering doors, the sharp orders of soldiers and the sight of weapons in their faces.

In the chaos, 23-year-old Layan, barely awake, was dragged from her bed. Her cries were drowned out by the noise, and she was taken—kidnapped. Her family has not heard from her since.

Days stretch into months, and each day her family faces a new torment of unanswered questions: Where is she? Is she safe? Will she ever come home? The Nasirs’ home, once a sanctuary of learning and love, is now haunted by her absence.

Can we, as Christians, truly accept this?

Are we to be peacemakers only for those deemed “worthy” by political or racial standards, or are we to open our hearts to all who suffer, as Christ commanded? We may not agree on every issue, especially when it comes to politics, but surely, we can grieve together, mourn the loss of innocent lives, and commit ourselves to the work of true peace and justice.

This isn’t just about politics. It’s about people. It’s about the father forced to explain to his children why soldiers stormed their home. It’s about the mother silently mourning the disappearance of her daughter while trying to hold the family together.

It’s about the children of Gaza sifting through the rubble of their homes, searching for fragments of the lives they once knew. This is the human cost—the real, unmeasurable grief of families torn apart, homes destroyed, futures stolen.

The real human cost

When American Christians rally behind political figures like Huckabee without reckoning with the human cost, they risk betraying the very heart of the gospel. Jesus’s words in Matthew 25:40—“Whatever you did for the least of these brothers and sisters of mine, you did for me”—call us to a higher standard of love and mercy.

As Christians, supporting Israel should not mean disregarding the dignity, safety and humanity of others. Palestinian Christians, Samaritans, Muslims and others who share this land too often are silenced in the name of political loyalty.

Lorenzo Vargas, a communications expert, wisely said, “Nothing about us without us.”

We, Palestinian Christians, have lived in this land for millennia. Yet, in discussions about our future, our voices often are dismissed, and our struggles are minimized or ignored.

Misusing Scripture to justify oppression

It is painful to witness Scripture twisted to justify policies that cause harm. For Palestinians, the loss is more than physical. It is spiritual and emotional. It is a slow erasure of presence, hope and the right to dream of a better future.

Every family forced to leave their home, every church watching its congregation shrink as members are killed or flee, and every child growing up under the shadow of violence feels the profound and personal weight of this loss.

A call to action: Listen, reflect and act

The Bible tells us to “speak up for those who cannot speak for themselves” (Proverbs 31:8). This isn’t a call for convenience; it’s a call for courage. As Christians, supporting Israel should not mean turning a blind eye to the humanity and the suffering of Palestinians.

To my fellow believers, I say: Look beyond politics. Listen to the voices of those who are silenced. Palestinian Christians are not relics of history. We are living testimonies of faith, endurance and hope. We may be few, but our story is integral to the broader Christian witness.

When history remembers us, will it see the teachings of Christ in our actions? Or will it see a faith compromised by politics?

The choice is ours. Let us choose wisely.

Jack Nassar is a Christian in Ramallah, Palestine, who strives to foster positive change in the public, private, nonprofit and academic realms. The views expressed in this opinion article are those of the author.

In my previous article, I discussed institutional abuse reform initiatives. However, the reality of church autonomy leaves local churches ultimately responsible for reform.

Background checks and interviews are a good start, but they are not enough to protect children from predators.

Churches are spaces that provide people access to children. The reality is 93 percent of abusers identify as religious. When one couples this statistic with the reality abusers are master manipulators, an abuser may not only be religious but may come across as spiritually mature.

Preliminary measures are a start, but securing accountability measures that apply to every church member is even better.

The Southern Baptist Convention’s Abuse Reform Implementation Task Force suggests a possibility that “25 percent of the average church congregation has likely experienced abuse.” The stakes are high.

As I tell each member who undergoes child care training, “we don’t do thorough screening and training because we are untrusting, but because we have been entrusted with the most precious commodity—children.” This is a doctrinal concern.

Doctrine vs. abuse

So how can we communicate to our congregations that abuse is a doctrinal concern? I have provided a list to start the conversation. What God says and what abuse says could not be further apart.

1. Anthropology:

• God says children are made in his image, fearfully and wonderfully made, loved by God.
• Abuse says children are sexual objects, punching bags, puppets to be controlled, a means to an end.

2. Christology:

• Jesus says to have childlike faith, and if anyone harms his little ones, it would be better for a millstone to be hung around their neck and thrown into the sea (Matthew 18:6).
• Abuse says childlikeness and innocence are to be exploited, manipulated and destroyed.

3. Theology:

• God says he is a God of justice, compassion, care, tenderness, our heavenly Father.
• Abuse done in God’s name is blasphemy. It distorts people’s view of God, making him seem vindictive, aloof, controlling, uncaring or even dangerous.

4. Hamartiology (doctrine of sin):

• God says abusers and rapists should be held accountable and punished for their actions. God even commanded to execute rapists but to protect victims (Deuteronomy 22:25-26).
• Abuse convinces the survivor they are the wrongdoer, that somehow they deserve to be inhumanly treated, that they should be ashamed of who they are rather than see themselves as children of God.

5. Public theology and ecclesiology:

• God says we must bring sin into the light, that we must hold lawbreakers accountable and that the church is not a legal body.
• Abuse says sin should be kept in the dark, that apologies without making amends are enough and that the church is accountable to no one but itself.

Creating safe spaces

So how do we set fire to the god of Molech and smash his altars? We do so by claiming kingdom territory in our classrooms, on our playgrounds and at our youth retreats. Every child care space must become holy ground where Jesus’ heart for children becomes ours: “Let the little children come to me and do not hinder them” (Matthew 19:14).

Here are some basic starting points for local churches to establish safe sanctuaries:

1. Appoint a child safety coordinator. If no one can do it, you need to be the coordinator. From there, you can build a child safety team tasked with enforcing and updating policy, as well as being the go-to child care helpers.

2. Educate your child care team and church about your state’s mandatory reporter training. Each state has its own training on how to do a proper report in the event of an emergency.

3. Create a list of safe sanctuary policies for child care workers, such as the two-adult rule. No child should be left alone with an adult on church premises or at church-sponsored events.

4. Pray over every classroom that it would be a safe sanctuary and kingdom territory. Pray that the church’s ministry would lead to children loving Jesus and that his little ones would be protected from ravenous wolves.

It is imperative to ensure your church agrees to enforce safe sanctuary as a covenant community. Show that your church cares. Create a safe community. Start by appointing a person, then build a team, then build a safe community. It is not a matter of politics or policy; it is a matter of doctrine. The life and faith of our kids depend on child abuse prevention.

George Harold Trudeau is the child safety coordinator at Missio Dei Church Raleigh, N.C., and a Master of Divinity student at Southeastern Baptist Theological Seminary. If you need help beginning your journey to make your churches safe sanctuaries, email him at OakCityeLearning@gmail.com.

Like many in the Baptist world, my wife and I were shattered when the Guidepost Report was released in 2022.

I would be lying to say I was shocked. There were many whistleblowers prior to the report, and we had heard personally from many friends of the abuse they experienced within their church growing up.

The report put me at a crossroads: Should I leave the Southern Baptist Convention in protest, or should I stay and fight? Is abuse a core doctrinal issue for me, or is it merely a passionate position I hold that has little to do with Scripture?

At my core, I felt abuse was not a mere matter of policy; it had to be a matter of doctrine.

SBC reforms

Thankfully, my concerns about abuse are shared by many within the SBC. In 2022, the SBC created the Abuse Reform Implementation Task Force to address prevention and intervention strategies.

Two members of the task force included Kris Buckman, a youth and kids missionary consultant, and Brad Eubank, a pastor and survivor of clergy abuse. In several interviews, they explained the philosophy behind two resources created by the task force. In their interview with Baptist Press, they clarified the mission and goal of the materials created.

In its first iteration, the ARITF created Becoming a Church that Cares Well for the Abused, which is both a booklet and multimedia series. While helpful and rich, the material could be overwhelming to churches with no background in these issues. To help remedy this, the task force created new material that was disseminated at the 2024 convention.

In its second iteration, the ARITF created Essentials: Abuse Prevention and Response Lessons with the purpose of making the content more accessible. The five essentials are train, screen, protect, report and care. The material covers why background checks are not enough and provides tangible steps to create a safe environment.

Essentials is accessible online and, just like the earlier resource, is free. The material provides strategies for screenings and making reports. It also goes over what procedures are needed in the event of an emergency.

God’s command

But are these reforms mere polity changes, or do they reflect core theological beliefs? To see the connection between the SBC response and theology, we must look to Yahweh, the God who rescued the Hebrews from Egypt and revealed proper worship within a polytheistic, pagan world.

In the land of Canaan, many people worshiped Molech—an ancient tribal deity. Yahweh warned his people about this god as one who destroyed innocent children: “You shall not give any of your children to offer them to Molech, and so profane the name of your God: I am the Lord” (Leviticus 18:21).

God set himself apart from these nations forbidding them to participate in child sacrifice because Yahweh is holy, different from evil idols. These pagan practices were so evil, the people not only killed children, but they burned children to this deity as an act of piety (Deuteronomy 12:31).

God commanded his people to be pure. When entering the land of Canaan, the Israelites had to cleanse the land from idolatry. God said: “You shall tear down their altars and dash in pieces their pillars and burn their Asherim with fire. You shall chop down the carved images of their gods and destroy their name out of that place” (Deuteronomy 12:3).

God’s imperative to cleanse Canaan reveals how proper worship and treatment of children are inextricable.

Are our worship spaces safe?

Here comes the uncomfortable truth. Many of our worship spaces have not been safe sanctuaries for children. Perhaps they have inadvertently become altars to Molech who is not a deity, but our adversary, who seeks to destroy children and childlike faith.

A combination of bad actors and negligence has allowed holy places to become dens of idolatry and cruelty. Citing a statistic from the Child Welfare League of America, the ARITF states, “In 2021, 147 children were sexually abused every day on average in the United States.”

With such sobering statistics, do we really want our places of worship to give easy access to children without a thorough vetting process?

In my next article, I will show how leaders can communicate abuse reform as a doctrinal concern, as well as some basics steps every church can take to build a safe sanctuary.

George Harold Trudeau is the child safety coordinator at Missio Dei Church Raleigh, N.C., and a Master of Divinity student at Southeastern Baptist Theological Seminary. If you need help beginning your journey to make your churches safe sanctuaries, email him at OakCityeLearning@gmail.com.

(RNS)—This week, outlandish allegations that, in a small city in Ohio, Haitian immigrants were hunting down and eating people’s cats, dogs and other pets spread across the internet, even making an appearance in the presidential debate.

Though there’s no verifiable evidence of any case of a Haitian immigrant eating a pet—to say nothing of a trend that will soon threaten your pet—rumors spread quickly.

It was already an “old proverb” in the 19th century when Baptist preacher Charles Spurgeon quipped, “A lie will go round the world while truth is pulling its boots on.”

In the internet era, falsehoods move at light speed, and the biblical commandment to “not bear false witness” has become among the more socially acceptable sins.

That’s probably because it’s so easy. We now can disparage someone without personally articulating the charge, in either verbal or written form. We can reshare slanderous accusations with a tap of a finger or click of a mouse.

Our human nature is apt to do so, dismissing any reluctance over an unverified charge if it seems credible to us, especially when the subject is an individual or group of people we’re predisposed to view as villainous.

But if we are to be faithful to the New Testament’s repeated instructions to put away slander of any kind, we must hold ourselves to a higher standard.

We should refrain from propagating any disparaging charge we cannot confirm to be factual, lest we, as the epistle of James puts it, “curse people who are made in the likeness of God” (James 3:9). That’s always true, but it’s all the more relevant in the midst of a polarized U.S. election season.

Campaigning on immigration

With the border a top campaign issue, immigrants are used as a political pawn and increasingly have been the subjects of online maligning.

Beyond the allegations of pet-napping, the Haitian immigrants in Springfield, Ohio, often are presumed to be “illegals.”

Multiple U.S. senators have used that term to describe individuals from Haiti, Venezuela and other specific countries facing political crises who have been allowed into the United States by the Department of Homeland Security after being sponsored by family members, churches or others—despite the fact they are entering lawfully, at the invitation of our government.

There’s a fair debate over whether this particular “parole” program is an overuse of executive authority, but that’s a question for the courts or legislation—if a senator disagrees with the judicial decision that, thus far, has left the program in place.

To describe the people themselves who have entered the United States lawfully through an airport as “illegal” isn’t just inaccurate, it’s also false witness, as it is when more than 800 people retweet these claims. That few of those re-tweeters have a nuanced understanding of U.S. immigration law does not exonerate them from the responsibility not to disparage people falsely.

Telling the truth

For me, this is personal. I met a Haitian couple a few months ago who showed up at my church. Both husband and wife are lawfully present, and given the disastrous situation in Haiti at the moment, desperate to bring their daughters lawfully to the United States as well.

I brought them to my World Relief legal services colleagues to file the appropriate petition, and now they’re hoping and praying it will be approved quickly. They’re availing themselves of U.S. laws, not breaking them. They’re also certainly not eyeing my daughter’s guinea pig. I’m embarrassed they probably have heard the cruel allegations against them.

Other immigrants, of course, have violated U.S. law by crossing the U.S.-Mexico border without inspection—including a record 1.4 million individuals who were apprehended by the Border Patrol last year, many of them more than once.

It’s right for Christians who affirm the God-ordained role of government in maintaining order and security to insist on reforms to address this situation and ensure secure borders, as many evangelical Christians have.

But while it’s fair to describe these migrants’ actions as illegal, that does not make it, as online rhetoric increasingly describes it, an “invasion,” which implies an intention of military conquest.

To the contrary, in recent years, most of those who cross unlawfully are seeking out the U.S. Border Patrol to request asylum under the terms of U.S. law.

They may or may not qualify, but even advocates for more restrictive immigration policies, such as the Center for Immigration Studies and NumbersUSA, have said it is wrong to describe these unarmed individuals as invaders. But posting such inflammatory language can generate likes and reshares.

Guarding our tongues

In my work with World Relief, I personally have met Christians who fled religious persecution and sought asylum at the border to save their lives. They are brothers and sisters pleading for mercy from our country, not invaders, and it upsets me when they’re wrongly labeled as such.

But it’s not just critics of immigrants who can fall into the sin of slander. Advocates for immigrants can, as well, when they presume anyone who wants tighter border security is racist.

I’m quick to decry the fallacy of implicating all immigrants by the violent crimes of a very small subsample, but I can fall into the same trap if I suggest everyone advocating for reduced levels of immigration must be motivated by the same attitudes as self-avowed white supremacists and eugenicists—or even retweet someone else making that charge.

It feels less culpable to share someone else’s hot take than to state it personally—but is it?

Scripture talks much about the tongue and teaches: “Out of the abundance of the heart our mouth speaks” (Luke 6:45).

We must guard our hearts and our tongues. If we’re to take seriously the many biblical injunctions to refrain from slander, the Apostle James offers wise counsel: “Be quick to hear, slow to speak, slow to anger” (James 1:19).

In our context, we might also add being “slow to retweet.”

Matthew Soerens is vice president of advocacy and policy for World Relief and co-author of several books related to immigration, including Welcoming the Stranger: Justice, Compassion and Truth in the Immigration Debate. The views expressed in this opinion article are those of the author.

(RNS)—For different reasons in the case of each, my conscience does not permit me to vote for either Donald Trump or Kamala Harris for president.

That doesn’t mean I will stay home this November, however. My vote still matters. I will have my say at the ballot box. I will be writing in the name of a third-party candidate.

Every time I state my intention to vote for a third party, my Democratic-voting friends declare a third-party vote is essentially a vote for the GOP candidate. Likewise, my GOP-voting friends say it’s a vote for the Democrat. I guess that means I get three votes.

But my one vote for the third-party candidate is the one that really counts.

To be sure, third-party candidates rarely, if ever, win in any election. Here and there, Independents do. Indeed, the votes garnered by third-party candidates rarely make even a dent in national elections.

Wikipedia tells me only in three presidential elections has third-party vote splitting exceeded the winner’s margin of victory—in 1844, 2000 and, interestingly enough, 2016.

Why bother with third-party

So why bother to vote for a minor-party candidate?

For one thing, in most states such votes are recorded—even the truly throwaway votes like write-ins for “Mickey Mouse” or “Willie Nelson”—that don’t get counted in the results.

While every state varies in terms of which parties are permitted on the ballots and which allow write-in votes, most states have some option that allows voters who dissent from the two major voices to vote their conscience in one form or another.

Having a vote on the record matters, even if in small ways.

If a person simply doesn’t vote, there is no record of whether or not that missing vote is owed to illness, obstacle or apathy.

More importantly, if a voter “holds her nose” and votes for an unacceptable candidate or writes in a celebrity or fictional character as a joke, there is no record of what values that voter would vote for were there a candidate who better reflected those values.

If there’s anything viable candidates should know, it’s what the people really want. Holding your nose isn’t recorded. Only a vote is.

Long-term strategy

Although voting for a third-party candidate might seem like voting for failure, at least in the short term, it can be part of a long-term strategy for change.

Let’s face it: The biggest beneficiaries of the two-party system are the two major parties.

As The Washington Post explains, “the zero-sum, winner-take-all dynamics of U.S. elections make it nearly impossible for third parties to gain electoral traction, despite survey data that shows fully half of Americans do not identify with any party and label themselves independents.”

Each party gains votes—and power—by positioning itself against the other, not in any permanent or principled fashion, but for the time in which it takes to advance in the polls, tick the box and gain the office.

The last thing the two major parties want is ballot access by third parties or ranked-choice voting. Alternatives like these mean the major-party candidates would need to appeal to more voters, not only the fringes on the extremes who are the most certain to show up on Election Day.

The two major parties need each other in the same way all dysfunctional co-dependents need each other.

This is why I have voted for third-party candidates in more elections than I can remember. In fact, I once was a third-party candidate myself. In 1998, I ran for lieutenant governor of New York as a third-party candidate on the Right-to-Life Party ticket.

Growing third parties

Minor parties have a long history in American politics, and they play an essential role in democracy, even if we who support those parties wish that imprint were larger.

The list of these parties is rather long, in fact. Some of the bigger minor parties include the Libertarian Party, the Green Party and the American Solidarity Party.

This year, as in 2016 and 2020, I will be voting for the American Solidarity Party in the presidential election because, while no party or candidate is perfect, this party more closely reflects my political and personal values than any other, by far. I also serve on the party’s advisory board.

But there are shorter-term gains that come with voting for a candidate sure to lose. As one writer explains, a third-party vote “is about much more than winning or losing; it is about expanding the platform of minority parties and independent candidates.”

Even more practically, third-party candidates can get public funding for future campaigns if they receive the required minimum of votes.

 Federal Election Commission rules state: “Minor party candidates and new party candidates may become eligible for partial public funding of their general election campaigns. A minor party candidate is the nominee of a party whose candidate received between five and 25 percent of the total popular vote in the preceding presidential election.”

Responsible to vote

I understand all votes require a moral as well as a political calculus. Yet, ultimately, in a democracy, why one casts a particular vote is, in many ways, more important than the vote itself.

I treat voting as an investment in the long-term future of the nation and society, not only as something that will benefit me in the near future or even in my lifetime.

Voting is as much about advancing the beliefs, values and ideas that undergird policies as it is about voting for the policies. Thus, voting for candidates who most closely align with my most important beliefs, values and ideas is a way of advancing the same into the future and for the future.

Not everyone will agree with this strategy, to be sure. But we all get a vote. And the only one each of us is responsible for is the one we cast.

We have been trained as American citizens into thinking we must choose one of two options. But as citizens of the kingdom of God, we can choose to aim higher.

EDITOR’S NOTE: J.B. Cranfill, owner and editor of the Baptist Standard from 1892 to 1904 was a third-party candidate who ran for vice president of the United States on the Prohibition Party ticket in 1892.

Karen Swallow Prior is a writer and lecturer. The views expressed in this opinion article are those solely of the author. This article has been edited for length.

I was born and raised in a Muslim family in India.

Growing up as a typical Muslim, I prayed and fasted. I was taught, to go to paradise, I must practice the compulsory five pillars of Islam: Shahada, prayer, zakat, fasting and pilgrimage.

As all Muslims say, I thought Islam is a nonviolent religion, and Muhammed is a prophet and the most holy man ever to live on the Earth.

Many Hindu friends claim Muslims conquered India, demolishing multiple Hindu temples and forcing countless Hindus to convert to Islam, but at that time, I defended Islam and assured my friends it is a peaceful faith.

One day after praying, I asked a man with a huge beard, “Who is Allah?” Men with large beards are considered holy in Islam.

He told me it was a horrible question, and I should not ask or think about who Allah is. Then he asked for my father’s name and address. To get away from him, I apologized for my question.

The first time I heard about Jesus was from my mother’s elder brother who had converted to Christianity. I did not hear the gospel from him, but I only heard he became a Christian.

A turning point in my life came when my mother died suddenly. I was thinking about life after death.

There was no peace in my life. One day, I saw a church on the road and went inside to ask who Jesus is. The pastor told me Jesus is God, and he loves me and died for my sins.

Hearing this, I felt great joy and relief from my concerns about life beyond death. I was overjoyed to hear the God of the universe loves me.

I began reading the Bible and Quran to learn about Jesus. I found, contrary to what the Quran claims, Jesus indeed is God and not a prophet. Jesus did all the amazing things and never sinned.

Reading the Bible, I learned we cannot earn our salvation via good acts. Only Jesus’ sacrifice on the cross can redeem us.

My life changed dramatically when I encountered Jesus and learned about the powerful message of salvation. I found true peace and purpose in my life. I repented, accepted Jesus as my Savior and Lord, and took water baptism on March 10, 2003.

My mission since then is to actively proclaim Jesus’ truth to transform lives and build devoted followers of our Lord Jesus.

N.Z. has lived and worked in the Middle East. He is the founder of Trinity Ministry USA and is part of a nondenominational church.