Some Evangelicals Are Leaving Protestantism for Other Traditions

Andrew Voigt

A number of high-profile Christians have converted to Roman Catholicism and Eastern Orthodoxy. What is driving them away?

Illustration by Mallory Rentsch Tlapek / Source Images: Unsplash

In recent decades, there has been a significant and sustained trend of Protestants converting to Roman Catholicism and Eastern Orthodoxy. The most notable figure recently is J. D. Vance, the vice-presidential running mate of former president Donald Trump.

But he’s not alone. Vance is just one name in the growing list of high-profile, theologically conservative Christians who have made public shifts away from their Protestant backgrounds (often evangelical) to these more liturgical or “high church” traditions.

A past president of the Evangelical Theological Society, Francis Beckwith, reverted to Catholicism in 2007, and former Anglican Bishop Nazir Ali, has lately returned to the Catholicism of his youth. Other recent Catholic converts include Cameron Bertuzzi of Capturing Christianity (a popular YouTube channel), historian Joshua Charles, and John Richard Neuhaus, founder of First Things journal. Past prominent converts to Eastern Orthodoxy include Hank Hanegraaff (the “Bible Answer Man”), Lutheran scholar Jaroslav Pelikan, and English bishop Kallistos Ware.

Of course, there are always exceptions to every trend—as is the case with former Eastern Orthodox priest Joshua Schooping, author of Disillusioned: Why I Left the Eastern Orthodox Priesthood and Church, and the Catholic-turned-Protestant Chris Castaldo, who published Why Do Protestants Convert? with Brad Littlejohn last year.

This phenomenon appears less notable in nondenominational churches, since a previous CT article reports that former Roman Catholics have gone from comprising 6 percent of unafilliated congregations to 17 percent in the past 50 years. Also, a 2014 Pew Research Center study highlighted a reverse trend of Catholics converting to Protestantism in Latin America, indicating this may be a geographical trend rather than a global one.

Still, Roman Catholicism is the single largest Christian tradition worldwide, with more than a billion followers, and Eastern Orthodoxy is the second largest, with more than 260 million. According to a recent report by the Orthodox Studies Institute, Eastern Orthodoxy in the US has seen an increase in conversions over the past couple years—with most of the converts from a Protestant background (65%) citing theological reasons for converting (60%). Likewise, the Catholic News Agency recently reported that many US dioceses are seeing a 30–70 percent rise in conversions.

It’s no secret that a growing number of Protestants in the US have become embittered with American evangelicalism. There is, of course, the disillusionment with sexual abuse scandals among well-known leaders and institutions—as well as a distaste for the corporatization and consumerism of the megachurch and “celebrity pastor” model. In addition, the deconstruction movement, mainline progressivism, and many other forces have exerted pressure on 21st-century Protestantism.

But there is also the appeal of these other ecclesial traditions themselves. And while we must be careful not to conflate these two institutions and their significant doctrinal differences, there are similarities in terms of the allure they hold for Protestants who feel disillusioned with their church tradition.

A foundational element in the Eastern Orthodox and Roman Catholic institutions is a rich tradition with doctrinal clarity. This can be quite appealing when compared to modern evangelicalism, which has often exhibited an amnesia for even its own theological tradition that often leads to ambiguity and divisiveness. However, I believe this reflects less on historic Protestantism and speaks more to the lack of organizational leadership, doctrinal consensus, and ecclesial unity among today’s church leaders.

Those who find Catholicism and Eastern Orthodoxy appealing also share in common a longing for the deeper reverence of liturgy and the sacraments, which is often far more mystical, reflective, and reverent than in Protestantism. Aside from the debates around transubstantiation, we can all appreciate this deep reverence for the Eucharist and other biblical mandates. Yet most Protestants don’t realize that many of the early Reformers, like Luther and Calvin, had a similarly high regard for the Lord’s Supper and baptism and that these historic views could be easily recovered within the tradition.

Overall, Roman Catholicism and Eastern Orthodoxy have done a better job of staying connected to the rich heritage of Christendom, and the more ancient catechisms and wider theological retrievals can be appealing to those jumping from the Protestant ship. If you were to step inside a typical American Protestant church and mention John Chrysostom, Irenaeus, or any other church father other than Augustine, for example, I’d wager that most of the congregation would be ignorant of their contributions. And yet these figures are as much a part of our own tradition as they are a part of Catholicism and Eastern Orthodoxy.

Sadly, this ignorance can often be weaponized in interdenominational polemics, with which very few Protestants are prepared to engage. Whereas Protestant apologists and theologians have focused most of their efforts on combatting atheism and secularism, Roman Catholic apologists, for instance, have leaned more heavily into ecclesial dialogue when it comes to promoting their traditions, doctrines, and dogmas—as evident in the reach and influence of organizations like Catholic Answers.

On his podcast, popular Protestant apologist Frank Turek recently spoke with Roman Catholic apologist Jimmy Akin in an episode that revealed his ignorance of the doctrinal differences between Protestants and Roman Catholics. “To be honest, I would love the Roman Catholic Church to be the true church. I have nothing against it. I would love it to be. I just don’t see it,” Turek said. “I’m happy to know that if we get our terminology right, at least we agree on what I think is the most important thing, and that is justification in terms of theology.”

I have a lot of respect for Turek, particularly surrounding his ability to engage with current cultural and societal matters. Yet during this discussion with Jimmy Akin, I couldn’t help but feel he was out of his depth. For one, Protestants and Roman Catholics inarguably do not have the same shared views on justification.

This goes to show that even some of these popular Protestant voices seem unable to accurately discern our theological differences and to graciously engage with important doctrinal distinctions. Protestant leaders should offer better examples of how to respond to claims levied by non-Protestant institutions—both from the pulpit and in the public square. Otherwise, we will continue to see crises of faith, where people are left questioning their ecclesial identity, even converting to other traditions altogether.

So, if Roman Catholicism and Eastern Orthodoxy have the appearance of richer ecclesial institutions—why should we remain Protestant?

First, Protestantism encourages ecumenical engagement. On an episode of his podcast, Truth Unites, Gavin Ortlund points out that the Protestant tradition is equipped to be more ecumenical toward the global body of Christ. Historically, the claims of Roman Catholicism and Eastern Orthodoxy have often been inherently exclusive and anathematizing to those outside their circles. Protestants, on the other hand, have greater grounds for affirming other church traditions with orthodox Christian doctrines on the Trinity, the Resurrection, and Christ’s atoning work of forgiving our sins.

Every soul craves a deep belonging that is rooted in something bigger and more profound than anything we can conjure for ourselves. And that abiding sense of belonging is one of the greatest gifts Christ has offered believers through his church for the past two millennia. In Jesus, we have an eternal connection to all other Christians as we are fellow participants in the same grace, mercy, and salvation.

Secondly, the case for remaining Protestant is bolstered by historical Christianity, which is itself not anti-Protestant. Many Roman Catholics and uninformed Protestants have believed a common misperception that Protestantism is at odds with the ancient church. For instance, Catholic Answers repeated the famous quote from John Henry Newman, Roman Catholic theologian, back in the 19th century: “To be deep in history is to cease to be Protestant.” To the layperson with no sense of the historical depth supporting the Reformation and Protestantism, such an argument can be easily convincing. Yet a deeper examination of the writings of the Reformers tells a different story.

In fact, contrary to the claims of Roman Catholicism and Eastern Orthodoxy, numerous early church teachings are more closely aligned with Protestantism than non-Protestant traditions. When Reformers like Luther and Calvin argued against the doctrinal distortions of Rome in the 16th century, they leveraged their deep knowledge of church history and pointed back to the early church fathers. This can be seen, for instance, in their denouncement of Roman Catholicism and Eastern Orthodoxy for embracing the extrabiblical practice of venerating icons beginning in the first millennia.

And yet most Protestants today are inept and ill-equipped to discuss our history with well-informed Christians from other traditions. As the 21st century faces daunting moral and religious challenges, American Protestants must faithfully study church history to return to our deep historical roots and recover its rich catholicity. As one writer emphasized in a previous CT piece, evangelicals can learn from the likes of theologians like Thomas Aquinas, despite our theological differences.

Finally, the Reformation that started Protestantism served an important purpose: Though not perfectly, it removed non-apostolic and non-scriptural doctrines and dogmas that had infiltrated the church over the course of the first 16 centuries. I am convinced that if Protestants researched the driving factors behind the Reformation, they would be alarmed at some of the unbiblical church teachings that existed during that period. I fear many Protestants do not even know what they believe and why the Reformation was an essential corrective.

For instance, while every tradition claims belief in God’s grace, I believe Protestantism promotes the most scriptural and apostolic reliance upon divine grace—apart from human works—as the sole condition for salvation. I know this may be a contentious statement, and there is much more to say on this subject than we have space to explore here, but I firmly believe the biblical doctrine of divine grace apart from human merit, in its fullness, is one you may forfeit by leaving the Protestant tradition.

On Ortlund’s podcast, Joshua Schooping shares his story of returning to Protestantism, and in the opening line of his book Disillusioned, Schooping explains that he left the Eastern Orthodox Church because he believed some of its “canonical positions have formally and critically wounded the purity of the Gospel.” After my own study of Roman Catholic and Eastern Orthodox doctrines, I share this sentiment—and have gained a renewed appreciation for the Reformation.

“Far from trying to break with tradition, the Reformers were seeking to recover it, a legacy that we must recapture and emulate in our own day,” argues Littlejohn and Castaldo in their book. They believe the solution to our present Protestant disenchantment “is to dig deeper into the Reformation, not to run from it.” Too often, they say, “converts are so intent on running away from the Protestantism they grew up in that they don’t pause to ask whether it was authentically Protestant at all.”

For those wrestling with Protestantism, resources like Ortlund’s upcoming book, What It Means to Be Protestant: The Case for an Always-Reforming Church, and The Reformation as Renewal: Retrieving the One, Holy, Catholic, and Apostolic Church by Matthew Barrett can help us first examine and seek to understand our own tradition before considering converting to another tradition. If we do not have a firm grasp of our theological heritage, we cannot expect to have an appropriate response to alternative claims. I urge my fellow Protestants to not make the leap without fully examining all the doctrines you will embrace—and those you may leave behind.

As we pray about and study such matters, we must all be sensitive to the guidance of the Holy Spirit, wherever he leads. May we remain humble in our convictions, always submitting ourselves to Christ’s lordship. In doing so, I firmly believe he will direct our steps in grace and truth.

Andrew Voigt is a writer, journalist, and passionate student of theology and church history based near Charlotte, North Carolina. Andrew and his family are members of Providence City Church.

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Died: Patricia Gundry, Evangelical Feminist Who Wanted Women to Be Free

Daniel Silliman

Studying Scripture, she argued patriarchy was a result of Adam and Eve’s sin, not God’s good plan.

Patricia Gundry / edits by Rick Szuecs

Patricia Gundry, an evangelical author who taught that “God was the first feminist,” died on July 31 at age 87.

She was part of a movement of women—including Virginia Ramey Mollenkott, Letha Scanzoni, and Nancy Hardesty—who reevaluated Christian teachings on gender and hierarchy in light of Scripture.

With an evangelical commitment to rejecting tradition unless it could be backed up by the ultimate authority of the Bible, they came to believe the church had been wrong about women. The limitations and strictures placed on women were cultural, they said, and the hierarchy supposedly found in “creation order” was not part of God’s good plan but a result of sin entering the world.

The evangelical feminists argued that people who loved Jesus should follow him in his proclamation to the woman “crippled by a spirit” in Luke 13, declaring, “Woman, you are set free.”

Gundry adapted Jesus’ phrase for the title of her first book, Woman Be Free! It was published by Zondervan in 1977 and sold about 9,000 copies in two years—a moderate success, but with a significant impact.

Complementarian theologians John Piper and Wayne Grudem identified Gundry’s book as one of the “new interpretations of the Bible” that had provoked a “great uncertainty among evangelicals,” leaving many men and women “not sure what their roles should be.” They coined the new term complementarianism and developed a theology of gender roles in response.

Many regular readers of Woman Be Free! said they weren’t thrown into uncertainty, though. To them, the book was validating.

“I felt seen,” one woman in Ohio wrote on Goodreads after finishing Woman Be Free! in a single day. “Knowing you’re not alone, you’re not crazy, and you’re not defective is a great feeling.”

In 1996, Christianity Today called Woman Be Free! one of the books with the greatest influence on American evangelicals since World War II.

In it, Gundry urged women to read the Bible for themselves. She said they should start at the beginning, remember to interpret each passage in light of the whole, and always keep an eye on the larger story of sin and redemption.

“There is no indication of a subordination of woman in the beginning. … No indication of man’s position of authority appears until after the Fall,” Gundry wrote. “Instead of looking to the Fall for our example, let’s look to Christ and His dealings with men and women. He dealt with them as equals whom He cared about intensely and impartially.”

Gundry’s trust in Christ and reliance on Scripture started in childhood. She was born Patricia Lee Smith in Boone County, Arkansas. Her parents, Leonard and Frances Smith, bounced back and forth between farming in the Ozarks and working in the aircraft industry in Southern California. The Smiths were Southern Baptist and raised Patricia and her brother Daniel in church and Sunday school wherever they lived.

Gundry later recalled two born-again experiences. At age six, at “some sort of after school thing for children in a woman’s home in the Los Angeles area,” she heard about Jesus standing at the door of her heart and knocking. She invited him in. Then, at 13, at a rural church in central California, she went forward at the end of a “hell fire and brimstone sermon.” She was pretty sure she was already converted, she said, but wanted “to make sure it was clear.”

She was baptized—and that also happened twice.

“Just as I was catching my breath, the pastor dipped me under again,” Gundry said. “He explained that he’d not immersed some part of me completely, and he knew there would be objections if he didn’t do it again. I don’t know what kind of Baptist that makes me, maybe a DuoBaptist.”

As a girl, Gundry bought her own Bible at a dime store and read it continuously. She became a “whiz” at trivia, memorizing the names of Job’s three daughters and the lineage of Esther’s persecutor. At the same time, she developed a deep trust of Scripture, calling the Bible “the most important book I own.”

She enrolled at Los Angeles Baptist College (now The Master’s University) in 1956. She met Stan Gundry, a young man who was preparing for ministry and thinking about going to grad school to study the Bible, and they got married two years later.

Stan Gundry told CT the wedding happened as soon as he turned 21 and didn’t need his father’s permission for a marriage license.

“He didn’t approve,” Stan Gundry said. “He thought she was pursuing me when, truth was, I was pursuing her. She was the most amazing woman I ever met.”

Stan Gundry admired the way his wife was fearless and so committed to getting answers from Scripture, she wouldn’t let church leaders dismiss her questions. As he became a pastor and took a ministry job at a church in Everson, Washington, about 100 miles north of Seattle, she began to have a lot of questions.

She asked her husband:

If women are not to be the leaders and teachers of men, how does one account for Deborah, Huldah, Philip’s daughters, and Priscilla’s role in the instruction of Apollos?
Why is it that Paul instructs women to be silent in one place and acknowledges with apparent approval that women publicly pray and prophesy in another?
Doesn’t the prominence of women among the followers of Jesus and in Paul’s Epistles suggest something significantly more than women leading and teaching children and other women?
How is it that in the church the benefits of Galatians 3:26–28 apply equally and in very tangible ways to men, Jews, Gentiles, slaves, and those who are free, but not to women?
If a woman is to obey her husband, is she not responsible directly to God for her actions? Is he in effect a priest, an intermediary between her and God?

Stan Gundry didn’t know.

In 1964, Gundry tried to ask a visiting preacher. They had him to lunch at their house after church and she brought up 1 Timothy 2:12, where Paul says that women cannot teach men, and Acts 18:26, where a woman named Priscilla is described teaching a man “the way of God more adequately.” What did he make of that?

The preacher snapped at her: “Why do you want to know?”

“He was sitting at my table, eating my spaghetti, and being obviously rude to me about a simple conversational question,” Gundry later said. “That’s when the light bulb moment came to me. I thought, He doesn’t know. None of them know. But they are willing to limit all women’s lives and participation on the basis of Bible passages they know are problematic and they don’t know how to interpret.”

Gundry started researching the questions herself.

She went back to the Bible, reading the Scripture passages again. And when her husband went to graduate school at Union College in Vancouver, British Columbia, and then the Lutheran School of Theology at Chicago, she made use of his access to academic libraries to discover forgotten generations of evangelical feminists. She read God’s Word to Women by Katharine Bushnell and The Bible Status of Woman by Lee Anna Starr.

Gundry went back and forth with Stan Gundry about what she was learning and occasionally asked him to research a biblical text for her in the original Greek or Hebrew. She started writing Woman Be Free! in 1974. The first person persuaded by her arguments for evangelical feminism was her husband.

“The Fall turned everything topsy-turvy,” Stan Gundry later wrote. “After the Fall, the relationship between man and woman is quite different than it was before the Fall. It morphed from one of equality and complementarity to one of male domination and patriarchy, and that is the backdrop to all that follows in the Bible. … In Christ right relationships are restored and in him ‘there is neither Jew nor Greek, slave nor free, male nor female’” (Gal. 3:28).

When Stan Gundry graduated from seminary, he took a job teaching theology at Moody Bible Institute. Before Woman Be Free! came out, he spoke to the dean about the arguments of the book and said he agreed with them. He was assured, he later said, that this wouldn’t be a problem.

At first, it wasn’t. Woman Be Free! received no significant backlash when it was published in 1977.

“The people who liked it told me so,” Patricia Gundry said. “The people who didn’t like it just plain ignored it, pretended it wasn’t there, the way they pretended feminists aren’t there.”

Then in ’79, Gundry spoke at a meeting organized by Housewives for the Equal Rights Amendment in Glen Ellyn, Illinois. She wasn’t asked to address the constitutional amendment itself but spoke on her research about what the Bible said about women’s equality.

“The reason we have the situation we have now in the church is historical and theological. It is not because of what the Bible says,” Gundry said. “God was the first feminist because he created women as fully equal. There’s nothing wrong with us. It’s only our interpretation of the Bible that’s lopsided.”

A group of conservatives opposed to the amendment started a letter-writing campaign. Moody received around 80 letters, according to reporting at the time, and the issue of whether people who believe in women’s equality could teach at Moody went to the trustees. The school decided the answer was no. Stan Gundry was told that if he resigned, he could receive a severance.

Stan Gundry couldn’t find a job teaching at a Christian college after that and had to change careers, going to work as an editor for Zondervan. He told CT he didn’t regret it, though.

“I wore it as a badge of honor,” Stan Gundry said. “It was the right thing to do and I stood by her.”

Also, it wasn’t all bad. Free from Moody’s strict lifestyle rules, he told the Chicago Tribune at the time, Stan Gundry was finally able to go and see Star Wars.

Patricia Gundry went on to write three more books about the biblical view of women: Heirs Together, published in 1980; The Complete Woman, in 1981; and Neither Slave nor Free, in 1987. She also wrote and edited The Zondervan Family Cookbook, which came out in 1988.

When she wasn’t researching and writing, Gundry raised four children, played music, taught art, and grew a garden that earned her the nickname “the flower lady” among local school children.

Later in life, Gundry developed an interest in self-publishing, started a number of blogs, and maintained several active email Listservs, including one for evangelical feminists called PHOEBE-L, named for the woman Paul entrusted to deliver the letter to the Romans.

“To those who say women cannot fill positions of leadership, the Bible says women did,” Gundry wrote. “Remember who you are. You are a child of God. He is your director. You need no pope, bishop, synod, or council to tell you what you may believe or how you may serve Him.”

Gundry is survived by her husband Stan and their children, Ann Gundry Teliczan, Daniel, David, and Jonathan.

Correction: Gundry was born March 2, 1937, and died at age 87. A previous verion of this article incorrectly stated she was 90.

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Wire Story

Some Churches Lose Coverage as Insurers Hit by a Wave of Storm Claims

Bob Smietana - Religion News Service

Natural disaster costs have overwhelmed the market for carriers, which are raising rates or dropping policies for congregations in high-risk areas.

Scott Olson / Getty Images

John Parks was taking his first sabbatical in 40 years of ministry when he got a call from his church’s accountant with some bad news.

Church Mutual, the church’s insurance company, had dropped them.

“This does not make sense,” Parks, the pastor of Ashford Community Church in Houston, recalls thinking at the time. “We’ve never filed a claim.”

Five months and 13 insurance companies later, the church finally found replacement coverage for $80,000 per year, up from the $23,000 they had been paying.

“It’s been an adventure,” said the 69-year-old Parks from his home in Houston, where the power was out after Hurricane Beryl. “That’s putting it politely.”

Parks and his congregation are not alone. An ongoing wave of disasters—Gulf Coast hurricanes, wildfires in California, severe thunderstorms and flooding in the Midwest—along with skyrocketing construction costs post-COVID have left the insurance industry reeling.

As a result, companies such as Church Mutual, GuideOne and Brotherhood Mutual, which specialize in insuring churches, have seen their reserves shrink. That’s led them to drop churches they consider high risk in order to cut their losses.

Hundreds of United Methodist churches in the Rio Texas Annual Conference learned they’d lost property insurance in November last year, leaving church officials scrambling. More than six months later, some churches have found new insurance, often at a steep increase. Others still have none, said Kevin Reed, president of the conference board of trustees.

Reed said the conference had about a month’s notice that its property insurance policy, which local congregations could buy into, was being canceled. That wasn’t enough time to find new coverage before the policy expired. It also left local churches on their own.

We have not found a good solution,” said Reed. “It continues to be a significant problem for our churches.”

United Methodist churches in Iowa have also lost insurance, according to the Iowa Annual Conference, in the aftermath of severe weather in the area. The Rev. Ron Carlson, treasurer of the Iowa conference, said that both small rural churches and larger churches have been affected. Carlson said the conference reminded churches earlier this year to be proactive in checking on their insurance and not waiting for a renewal offer.

The UMC’s Book of Discipline requires churches to carry insurance for the full replacement cost of their buildings as well as liability insurance. For some churches, said Carlson, that’s just not possible. He said the conference is trying to sort out what happens to those churches.

For struggling churches dealing with declining membership and giving, he said, rising insurance may be the last straw.

“There have been some that have said we can’t do this anymore,” he said.

For churches that lost their insurance, finding replacement coverage is difficult. That’s in part because churches are a niche market that’s difficult to insure and full of risk, say experts. They are open to the public, work with everyone from infants to senior citizens, sometimes house social service programs, are run by volunteers and often have large and expensive buildings.

Churches also operate with little oversight, said Charles Cutler, president of ChurchWest Insurance Services, which works with about 4,000 churches and other Christian ministries.

“Because of the First Amendment and the separation of church and state, ministries are largely unregulated,” said Cutler. “And unregulated businesses are difficult to underwrite.”

The church insurance market, like the insurance industry overall, has been hit with a perfect storm in recent years. Supply chain shortages for construction materials that began during the pandemic have driven up the cost of rebuilding after a disaster. When the cost of rebuilding goes up, so does the size of claims, said Cutler. That led insurance companies to raise their rates in order to cover those claims.

Then a series of natural disasters hit the industry hard—including hurricanes, wildfires and what are known as “severe convective storms”—thunderstorms with extreme rain and wind that caused billions in damage last year, according to the Insurance Journal. Claims from those disasters have stressed the reserves that insurance companies use to pay claims.

Pam Rushing, the chief underwriting officer for Church Mutual, said that the company is still renewing policies and accepting new business in every state. However, the company no longer offers property coverage in Louisiana. Church Mutual did not give details of how many policies have been canceled.

“We do not take nonrenewal decisions lightly and it represents a small percentage of our overall portfolio,” Rushing said in an email. “For us to remain financially strong, viable and best able to serve our mission, we need to mitigate the severe impact catastrophic weather has had—and will continue to have—on our bottom line and our ability to serve customers nationwide.”

Brad Hedberg, executive vice president of The Rockwood Co., a Chicago-based agency, said church insurers are facing pressure from the reinsurers—large companies such as Lloyd’s of London that provide insurance to insurance companies so catastrophic claims don’t overwhelm them. Those companies are looking to reduce their exposure to certain types of claims—meaning church insurers can’t offer as much coverage as they did in the past.

Hedberg, who works with churches and other ministries, said he spends a lot of time helping clients keep the insurance they already have and reduce their risk of filing claims. That means making sure churches have policies in place for everything from abuse prevention to who gets to drive the church van, as well as being proactive with building maintenance and safety projects. It also means being strategic in when to file a claim—and when to pay for a loss out of pocket. Churches should only tap their insurance for large losses—not small claims, he added.

“If small claims get filed, your coverage could be nonrenewed or your premium could go through the roof,” he said. “The market is just that bad.”

Once a church loses coverage, it may face higher prices for years. That’s likely the case for Bethany Covenant Church in Berlin, Connecticut, said Greg Pihl, who chairs the church’s finance committee.

The church had been paying $12,500 for insurance and had made a claim for flooding damage due to a faulty sprinkler. Pihl said the church learned this past spring that its insurance had been canceled. Now Bethany will pay about $73,000 for less coverage, said Pihl.

That made for a difficult conversation at a church business meeting and midyear changes to the church’s budget. The church was able to tap some reserves to cover the increased premium this year. But it’ll likely be paying higher rates for the next three to five years, said Pihl. And those reserves, meant to pay for things like a new roof, still have to be built back up.

Pihl said that before the church’s policy was canceled, he expected rates to go up, perhaps by 10 percent or 20 percent. But that proved overly optimistic.

“It’s just a terrible market,” he said.

Nathan Creitz, pastor of Calvary Baptist Church in Bay Shore, New York, a congregation of about 100 people on Long Island, said that in the past, getting insurance hadn’t been a worry. The total annual cost for all the church’s insurance—the church building, a parsonage, liability—was less than $4,000.

“We got lucky,” he said. “We were grandfathered into some really low rates.”

Things changed last summer after Calvary’s insurance carrier dropped the church, deciding not to renew the policy. With the help of a broker, the church found new insurance for about $14,000. Since most of the costs of running a church, such as paying staff and keeping the lights on, are already fixed, that meant cutting programs. The church also had to put off capital improvements to the building, which ironically are the kinds of things that would make them easier to insure.

“It’s not ideal but that’s what happened,” Creitz said.

For Ashford Community Church in Houston, finding the funds to cover the increased insurance has also been a challenge, especially post-COVID, when church attendance and giving are down.

Higher insurance costs also mean less money for ministry at the church, which Parks described as a mission-focused congregation.

The church’s 40,000-square-foot facility is currently home to about a dozen congregations, through a partnership called Kingdom City Houston. Parks said he came to the church about a decade ago after hopes of starting a church overseas fell apart. At the time, the church was struggling and was using only a quarter of the space in its building.

Today about 1,200 people worship every weekend in the building—which holds multiple services in its three sanctuaries. Parks said worshippers come from more than 60 countries. The churches each have their pastors but share some back-office staff.

The idea is to show that Christians from different backgrounds can still be united. “We can walk side by side, even if we don’t always see eye to eye,” he said.

Parks said Ashford’s building has been largely untouched by recent storms. After Hurricane Harvey caused massive flooding in 2017, the church hosted volunteers from around the country who helped residents recover.

“It was a good time of serving the community,” he said.

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I Grew Up Serving the Church in the Middle East. Coming ‘Home’ Was Hard.

Annie Meldrum

My return to the United States brought grief and loneliness as I realized I was different from my peers.

Illustration by Mallory Rentsch Tlapek / Source Images: WikiMedia Commons / Unsplash

On an early morning flight out of the country, I claimed the window seat. Alongside the usual anticipation that accompanies travel, I felt joy and fear and sadness. I don’t remember if I cried. What I do remember are the mountains, the wobbly takeoff in the rundown plane, and the small comfort of knowing that I didn’t forget anything. Everything we owned sat in the belly of the plane, packed neatly into a dozen trunks and a few suitcases.

That was almost four years ago.

Most people would never guess now that I spent my childhood as a homeschooler in northern Iraq. Our family moved to the country to serve the Kurdish church when I was six; we moved back just before I turned 18. And when we returned, I did my best to erase every trace of those years from myself.

But their impact, of course, has remained. I still blank when someone asks where I’m from. I have struggled to find an identity outside of “the girl who lived in Iraq.”

I have a tattoo of the mountains on my right forearm now, and a reference to Joshua 1:9 in Kurdish: “Have I not commanded you? Be strong and courageous. Do not be afraid; do not be discouraged, for the Lord your God will be with you wherever you go.” The tattoo is a tether to the place that was both home and foreign, the place that I love and hate, fear and miss; the place that elicits just about every possible emotion.

That first fall back in the United States, after I graduated from high school, I moved to the Northwoods of Wisconsin for nine months to attend a gap year program. It was one of the worst years of my life. I know now that no matter where in the United States I’d been, this season would have been a dark one. I was anxious, depressed, and lost, overwhelmed by the differences between the place I’d left and the place I found myself now.

As a young girl who grew up in a Muslim world, I had never experienced independence. Instead of slowly working my way into freedom, though, I rebelled in as many ways as I could. I praise God now that my choices didn’t lead to greater consequences.

In Iraq, dating wasn’t an option, and I had internalized many broken messages about myself and men. Instead of talking through those messages with a trusted advisor, I started dating someone who didn’t understand the baggage I was carrying.

My parents had always guided my faith; I lived at home, I went to school at home, and we were a close-knit family, often each other’s only Christian community. I never had the chance to learn what my own faith looked like. During my gap year, I didn’t open my Bible or pray for months. I felt myself pulling away from my faith and my parents, deeper into confusion, grief, and insecurity.

Starting college in Indiana brought a fresh start. I explored my relationship with God through Bible classes and chapel and in my own times of praying and journaling; I started calling home more.

But the culture shock wasn’t over. I wasn’t just getting used to living in America; I was getting used to being part of “Gen Z,” with its fast-paced chaos of micro-trends, social media, and nostalgia. In a new context, on the cusp of adulthood, I was immediately overwhelmed by the memes and inside jokes familiar to my peers.

When we first moved back, I’d tried to ignore all the references. How could I stay on track with God and schoolwork while also keeping track of fashion and slang and jokes?

But despite my efforts to ignore my feelings, I was terrified and embarrassed by my lack of knowledge. I didn’t know every Disney Channel theme song (or any, for that matter). I didn’t have a pair of dirty Air Force 1s. (I had a pair of faded Nike tennis shoes I got at the secondhand market in Iraq.) I had never listened to Kanye or Taylor Swift. My idea of fun was exploring a mountainside that might have a couple unmarked landmines, not running to Starbucks to grab an overpriced drink. I didn’t understand what it meant to be “normal.”

It took time and effort to learn my peers’ culture: Years of study, years of mimicking everyone around me. Next year, I’ll be a senior in college, but from time to time, I’m still haunted by imposter syndrome. I’m supposed to belong here, but I don’t—not fully, anyways. I still like sitting on the floor more than I like sitting at a desk. I know what it’s like to live in a world where peace is a privilege, not an expectation. I miss pushing my way through crowded, sweaty markets, haggling with vendors in a different language. That tattoo will remain on my forearm.

These challenges aren’t unique to me. Missionary kids returning from long stints overseas—“third-culture kids,” as American sociologist Ruth Useem described us—often have difficulty returning to our sending cultures. We suffer from the loss of well-known sights and smells, food and language—while, at the same time, we are expected to love being “back home.” Sometimes, we’re haunted by the poverty, suffering, and oppression we saw abroad. Some of us feel that our needs were neglected in the shadow of the mission. These are all familiar feelings to me.

A pair of 2009 studies from Mental Health, Religion & Culture showed that college-age missionary kids score lower than their peers in both physical well-being and sociocultural adaptation. Surveyed missionary kids said one of their biggest struggles upon returning “home” was knowing how to fit in and understanding the references their peers were making. They all expressed frustration that there hadn’t been more support.

I certainly needed a support system when I returned to the United States. I was told I would grieve, but I needed more than a warning. I needed someone to tell me what that grief would be for, exactly, and to reassure me that it was okay if my grief didn’t look the same as anyone else’s. I needed a reminder that I was not alone in my pain. I wish there had been someone—a friend, a mentor—who had understood where I was at and checked in on me, someone who could have shared their own process, however messy and disorganized.

If I could speak to my 18-year-old self now, I’d tell her to take it slow; there’s no shame in learning to walk before you try to run. But I didn’t have an older version of myself looking out for me. In order to adapt to the new, I just tried to get rid of everything old. I tried to throw away the shaping that God had done in me during my time overseas. I wanted to be the same as everyone around me. It has taken me a long time to accept that Iraq has forever made me a little different.

Some part of me will always be the girl who grew up in Iraq. That part of my story, the leaving and the longing and the adjusting, has come with suffering—which has also produced in me perseverance, character, and hope (Rom. 5:3–5). Obviously, that process has been far from perfect. I am stubborn and adverse to change. But I have learned the grace of God; I am learning to trust that he will use me in a way I might not see yet.

Today, I can say with certainty that I wouldn’t give up my time overseas for anything. We only saw one person give his life to Christ during our years there, but my heart for the nations was forever changed by the Kurds. I carry with me the burden of lost hearts, the children who will never see outside of their city, the memories of the most authentic, frustrating, and hospitable people I’ve known. Instead of denying the difficult gifts of my past, I can say with sincerity, “Here I am, Lord: Send me!”—with all my sadness and fear, my joy and anticipation.

Annie Meldrum is an intern at Christianity Today.

- More from Annie Meldrum

The Top Christian Highlights of the Paris Olympics

Bruce Barron

How athletes are sharing their faith and pointing to God.

Odette Giuffrida of Italy (in blue) congratulates Larissa Pimenta of Brazil for winning the bronze medal in the women’s 52-kg Judo event. (See their story below, after the more recent posts.)

Michael Reaves / Staff / Getty / Edits by CT

For most spectators, the Olympics are a display of the highest level of athletic skill. But for many Christian athletes, they provide an opportunity to express their faith to each other and to the world.

A shared faith brings athletes together with teammates and across nations. This group of Olympians from Australia, Nigeria, Portugal, and other countries sang “Waymaker” in a video posted by Cindy Sember, a British hurdler, who praised God for the other Christian athletes she met at the Olympics.

https://www.instagram.com/p/C-NiTfQO6P9

Elsewhere, gold medalist Yemisi Ogunleye (more on her below) and silver medalist Malaika Mihambo sang “Gratitude,” while their coach, Ulrich Knapp, played guitar and harmonized. The athletes posted the video shortly before the shot put and long jump events, crediting the song with preparing their hearts and minds for competition.

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Below are more of the most memorable moments of Christian expression at the Paris Olympics.

Gospel Music Invades Press Conference After German Christian Wins Shot Put

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German shot-putter Yemisi Ogunleye got off to a rough start in her competition on August 9, slipping and falling in rainy conditions on her first throw.

Despite a sore knee, Ogunleye recovered with an excellent second throw to qualify for the finals and was in second place entering her last attempt. She rose to the occasion with a throw of exactly 20 meters (65 feet, 7.5 inches), her best ever in outdoor competition, to win gold.

Asked how she approached that decisive final throw, Ogunleye replied, “Before the last attempt, I didn’t think about anything but just lifted my hands and prayed. And that might seem weird to some people, but that is really the source of my peace and joy. … After seeing where the shot landed, when I knew it was hopefully going to be enough for the gold medal, I just went on my knees and said, ‘Thank you, Jesus.’”

At the end of the post-event press conference, the moderator asked Ogunleye, “Is it true that you sing in a gospel choir? What song was going through your head tonight?” She responded with an impromptu rendition of “God Kept Me” by Harvey Watkins Jr.:

I was right at the edge of a breakthrough
But I couldn’t see it.
The devil really held me
But Jesus came and grabbed me
And He held me close
So I wouldn’t let go.
God’s mercy kept me
So I wouldn’t let go.

Surprise Winner Says God Pushed Him over the Finish Line

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One of the most classic track and field races in this year’s Olympics led to a grateful comment by a stunning—and perhaps a bit stunned—winner.

The men’s 1500-meter final on August 6 was expected to be a battle between Norway’s Jakob Ingebrigtsen and Josh Kerr of Great Britain. Often, 1500-meter races are highly tactical, with the runners jockeying for position before a last-lap sprint. Not this time. Ingebrigtsen took off at world-record pace and challenged the field to keep up.

Ingebrigtsen held the lead until the last 100 meters, when American Cole Hocker snuck past and then outsprinted Kerr to win by 0.14 seconds. His time of 3:27:65 was an Olympic record and exceeded his previous personal best time by nearly three seconds.

Hocker, a graduate of Cathedral Catholic High School in Indianapolis who posted James 1:2–4 (“Consider it pure joy … when you face trials”) on his Instagram page at the end of his 2023 season, seemed as amazed as everyone else.

Hocker initially tried to pass on the inside but was blocked. When space opened up to Ingebrigtsen’s right, he explained afterward, “I just let God carry me through the finish line.”

He added, “It felt like I was being carried by the energy of the stadium and God. My mind was focused, and my body followed through with the strength and determination I had.”

One of Hocker’s Instagram posts offered a shorter explanation: “God did.”

Historic Gold Medal for Dominican Republic Sprinter

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Marileidy Paulino, who started her track and field career running barefoot because she couldn’t afford shoes, became the first woman from the Dominican Republic ever to win Olympic gold on August 9.

Paulino breezed to victory in the 400 meters with a time of 48.17 seconds, which broke an Olympic record that had stood since 1996.

Known for holding up a Bible after earning silver at the Tokyo Olympics three years ago, this time, Paulino knelt in prayer on the track after her victory. In her comments afterward, she thanked God for her opportunity to excel on her country’s behalf. “I don’t come to compete for the money,” she said, “but because I love athletics, to help motivate the younger generations and because these achievements are also doors that are being opened for the future generations of Dominican people.”

“Queen of the Hurdles” Credits God, as Usual

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One hundred years ago, Eric Liddell declined to run the 100 meters on a Sunday at the 1924 Paris Olympics, made a last-minute switch to the 400 meters, and won a stunning gold medal. On August 8 of this year, one of the most visible evangelical Christians at the 2024 Paris Olympics delivered an equally stunning performance at the same distance—with 10 hurdles in the way.

Sydney McLaughlin-Levrone, who qualified for her first Olympics while still in high school, broke her own world record in the 400-meter hurdles. Her time of 50.37 seconds won gold with 1.5 seconds to spare. Proportionally, that would be like winning a marathon by more than three minutes.

Video footage of the race shows McLaughlin-Levrone and her chief rival, Femke Bol of the Netherlands, virtually even through six hurdles. But while Bol stutter-stepped and struggled to maintain balance over the last three hurdles, McLaughlin-Levrone ran them in perfect stride, with alternating takeoff legs, as if not even fatigued.

McLaughlin-Levrone has made her Christian testimony widely known through numerous interviews and her book Far Beyond Gold: Running from Fear to Faith.

“I credit all that I do to God. He’s given me a gift, he’s given me a drive to just want to continue to improve upon myself, and I have a platform and I want to use it to glorify him,” she said at Thursday’s post-race press conference in response to an NPR reporter’s question. “So whenever I step on the track, it’s always the prayer of ‘God, let me be the vessel in which you’re glorified, whatever the result is’—how I conduct myself, how I carry myself, not just how I perform. So it’s just freedom in knowing that regardless of what happens, he’s going to get the praise through me. That’s why I do what I do.”

Rebeca Andrade’s Godliness and Grace Earn Competitors’ Love

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For much of the world, US gymnast Simone Biles has been the most visible face of the Paris Olympics. On August 5, Biles and teammate Jordan Chiles created a memorable Olympic scene when, in a gesture of sportsmanship, they bowed down to Brazilian competitor Rebeca Andrade on the medals podium.

Andrade had just taken the gold medal in the floor exercise competition, with Biles and Chiles standing on the podium silver and bronze, respectively.

The two US stars referred to Andrade as a “queen,” “icon,” and “legend,” while noting the international friendship they have shared through years of fierce competition.

Andrade, 25, who has had three ACL injuries that required reconstructive surgeries during her career, has not been bashful about directing her thanks to God. She broke into song during an interview after winning silver in the vault competition.

“God was preparing me so that I could achieve my goals today,” she stated. “And the song says, ‘I am preparing you for a new time that is about to come … hold on, I’m doing it perfectly, and you will see.’ And that’s exactly it, you know? He’s doing things that I could never have imagined.”

In an interview two years ago, Andrade credited her Christian upbringing for giving her resilience and said that, to deal with anxiety at the Olympics, “I always took the Bible to the competition and read it when I went to the bathroom.”

She also related how God encouraged her after her third surgery in 2019:

I was in the room I shared with a friend, and mentally I was asking for a hug—because I was far from my mother and my siblings. My friend, who is a heavy sleeper, got up without saying a word and gave me a hug. It was at that moment that I realized God was with me and that he had given me that hug. At that moment, I decided, “I’m not going to stop. If I had to go through this again, it’s because he has something bigger.”

If You Know God, You Can Smile Under Pressure

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The high jump is an emotionally intense event, requiring great precision and providing an immediate evaluation of success or absolute failure. That’s what makes this video so incredible. It shows Australian jumper Nicola McDermott flashing a broad smile before attempting to clear 2.02 meters (6 feet, 7.5 inches) at the Tokyo Olympics in 2021.

Maybe McDermott knew something in advance. She cleared the bar cleanly to earn a silver medal in Tokyo. On August 4 in Paris, now married and known as Nicola Olyslagers, she jumped 2.00 meters (6 feet, 6.75 inches) and took silver again.

Or maybe Olyslagers, age 27, smiles because she knows she will praise God no matter what. As she stated on Instagram, “Praise be to God my Rock! He is my strength and song!”

Olyslagers explains on her website, “The satisfaction that I jump and live by was once performance-driven, to bring meaning to life. Yet that all changed when I was introduced to Jesus.”

In addition to sharing her faith openly, Olyslagers has formed a ministry called Everlasting Crowns. She describes its purpose as seeing “fellow athletes transformed by Jesus’ perfect love, planted in churches, and discipled to be a blessing to every place they are sent. Our hope is that they rise up to not only have faith but compete with an eternal perspective.”

Little Countries, Big Hearts, Speedy Legs

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It’s been a great Olympics for little-known Caribbean nations. In addition to Shafiqua Maloney’s performance for St. Vincent and the Grenadines (described below), on August 3, Thea LaFond, competing for Dominica, won the women’s triple jump, and Julien Alfred of St. Lucia edged US star Sha’Carri Richardson amid pouring rain in the 100 meters, gaining the title of “world’s fastest woman.”

These were the first Olympic medals of any color for Dominica and St. Lucia. Alfred added a silver in the 200 meters on August 6.

Alfred, who cites Romans 8:18 on her Instagram page, commented in her postrace interview, “I told God that whenever I win, I will give him the glory always, so I thank God for bringing me through, for giving me the strength to come so far.”

LaFond, who achieved her winning distance on the second jump, described the weather conditions as God’s gift to her: “The rain was in my favor. It came down as soon as I was done with the second jump. Thank you, God, for working with me.”

She Overcame Homelessness for Track and Field Glory

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“I am a child of God,” reads Shafiqua Maloney’s Instagram bio. Yet this child of God battled homelessness as recently as 2023 on her way to the Olympics.

Last February, the 800-meter runner, who competed in college for the University of Arkansas but represents the Caribbean nation of St. Vincent and the Grenadines, shared that she had been homeless for several months during the previous year.

Maloney’s admission got the attention of her nation’s prime minister, and she received an endorsement contract from a Caribbean water company shortly afterward.

Maloney arrived at Paris ranked 27th in her event but sped through the first two rounds in personal record time to make the finals, where she placed fourth on August 5, just 0.24 seconds short of the bronze medal.

“I’ve been homeless—not having food to eat and all this stuff,” sportswriter Chris Chavez quoted Maloney as saying after she qualified for the finals. “God carried me through all of that and when I got here I had to believe that he didn’t bring me this far just to leave me and that he would carry me straight through.”

Diving Medalist Says, “I Let God Get to Work”

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British diver Andrea Spendolini-Sirieix said, “I give glory to God,” and quoted Joshua 1:9 on her Instagram page after earning bronze with partner Lois Toulson in the 10-meter platform synchronized diving competition on July 31.

“This is more than just sport,” she added. “I am proud to represent my country, my family, and glorify the name of Jesus.”

After struggling at the Tokyo Olympics and experiencing mental blocks similar to those faced by US gymnast Simone Biles, Spendolini-Sirieix, daughter of British television personality Fred Sirieix, considered quitting the sport. Instead, she regained strength from her Christian faith, which she has shared without hesitation.

She has described her faith as a “steadying force,” saying that she begins each day with prayer and ends it with Bible study. Asked if she had any superstitions when competing, she replied, “No, I let go and let God get to work. I pray and do Bible study before the competition.”

In Christ, Both Winner and Loser Can Be Victorious

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When Brazilian Larissa Pimenta and Italian Odette Giuffrida faced off for a bronze medal in the women’s 52-kilogram judo event on July 28, they already knew each other well.

Very well, in fact. Giuffrida had become a Christian through Pimenta’s influence during a visit to Brazil.

Pimenta won the bout. In her moment of joy and emotion, the first embrace she received was from the friend she had defeated. As she explained in an interview:

She is a special person to me. And what she said was incredibly meaningful. She apeaks Portuguese and we talk quite a lot. Odette came to know God through me—she came to Brazil and found God. And just a few days ago we were talking … about how we were going to give all honor and glory to him. So at that moment … she told me to get up because all honor and glory should be given to him … it was truly significant for me.

Not Your Typical Skateboarder, but He Loves God

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“Jesus is king!” shouted 19-year-old skateboarder and fan favorite Cordano Russell when the Olympic announcers introduced him at the men’s street skateboarding final on Monday.

Ranked 16th in the world, Russell, who lives in San Diego but competes for his native Canada, landed his biggest tricks but fell twice and finished seventh. He expressed thanks to his “heavenly Father” on Instagram and vowed to keep training for the 2028 Olympics in Los Angeles.

At 6 foot 3 inches tall and 230 pounds in weight, Russell is far taller and more muscular than the average skateboarder (and he breaks more boards than his smaller competitors). He began skateboarding at age four and convinced his family to move to Carlsbad, California, a hotbed for the sport, when he was eight. Russell displayed potential in high school football but chose pro skateboarding instead.

“It took a lot of praying, a lot of discernment to decide what to do,” Russell told a publication at the University of San Diego, where he will enroll this fall. “The reasoning the Lord showed me was that my love and my heart was set in skateboarding.”

According to the piece, Russell “credits his religious upbringing with instilling the work ethic and mental fortitude needed to excel in the demanding world of professional skateboarding.” He mentors young athletes—and when he misses a trick, you can expect him to yell, “Chicken nuggets!” instead of a swear word.

Fiji: Great Rugby Players, Great Singers for God

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The Pacific island nation of Fiji, with fewer than a million people and a total land area about two-thirds of Hawaii, has 33 athletes at the Paris Olympics, 24 of them rugby players. Fiji’s only Olympic medals ever have come in rugby sevens.

Their men’s team had been undefeated in the Olympics: gold in 2016 in Rio when rugby sevens was introduced and gold in Tokyo in 2021. But after 17 straight wins, they fell to the host nation of France in this year’s gold-medal game.

But that loss has not stopped the Fijian team from doing the other thing they’ve become known for: singing praise to God.

The Fijian team has gained worldwide attention for singing hymns with beautiful harmony in an Olympic Village courtyard. Australian water polo player Tilly Kearns posted a video with the comment, “Having the best seat in the Village being next to the Oceania building.”

A classical music website shared the video and explained that the team was singing “Mo Ravi Vei Jisu,” a Fijian hymn. The words translate as “Put your trust into the Lord and he will guide your way.” The website added, “Listening to the video, you might think you’re overhearing a rehearsal by a professional choir. The harmonies, rhythms, musicality and sheer beauty of their resonant voices make it hard to believe these aren’t formally trained musicians.”

Sharing the Gospel in Sign Language

https://www.instagram.com/p/C99Lfr0NswG/

Brazilian Rayssa Leal, who won a silver medal in street skateboarding at the Tokyo Olympics at age 13, followed up with a bronze this year. Before a preliminary run, she turned to the camera and used sign language to communicate John 14:6: “I am the way, the truth, and the life

- More from Bruce Barron

Theology

Homeschooling for the Common Good

Myles Werntz

I never thought I’d be a homeschool parent, not least because I support public education. An improbable shift changed my perspective.

Illustration by Christianity Today / Source Images: Getty / Unsplash

I am an educator. I believe in the good of education for everyone and that public schools should be amply funded and resourced. I believe in contributing to the common good even when it doesn’t directly benefit me. And in the summer of 2020, my wife and I found ourselves in what I’d once have called a most improbable situation: We became homeschool parents.

Let me explain.

One of the attractive parts about moving to Abilene, Texas, five years prior was the well-loved public school system. We bought our house near one of the many excellent elementary schools and expected an ordinary educational path for our two children. We’ve long known public school teachers, happily paid taxes for schools our children didn’t attend, and looked back fondly on our own days of bus rides, locker conversations, and school cafeterias.

Then COVID-19 came. Suddenly, we realized our our oldest would be going to kindergarten masked, unable to see his teacher’s face, distanced from other children—or else staring at a screen for hours a day in virtual kindergarten. Guidance from the school board was minimal, and the deadline to register our child for COVID kindergarten ticked ever closer.

We couldn’t do it—but we realized we could handle homeschooling, at least for a while. Both my wife and I could do some of our work remotely, and we could convert part of our living room into a classroom. It would be hard, but we could make it work.

“One year,” we said. “We can do one year.”

Let me say, now, that making this decision was not a brave one. It was simply the only one we felt was available to us. Had COVID not forced our hand, I’m not sure we’d ever have gone the direction we did. That first year required an upheaval in our lives, and not only because of COVID. We never thought we’d be teaching someone how to read and do basic math without help.

But gradually, we quit making jokes about homeschoolers and dropped our unease over being the only homeschool family we knew. We began to embrace the freedom to take long weekends for camping. We found we enjoyed introducing our kids to literature, music, history, and philosophy. We found a rhythm of work and instruction that meshed with our family’s goals. When the most intense COVID era eased, we began to connect with other homeschool families. We enrolled our children in a three-day-a-week co-op run by licensed educators. We even attended a homeschool convention.

Many times, I’ve wondered who we are becoming. But one year turned into two, and, four years later, I can’t see us turning back.

Still, the one lingering question for me is that of the common good. Here in Texas, property taxes are used, in part, to fund the schools, but each school’s enrollment also affects its funding. The lower enrollment drops, the less funding a school gets. By choosing to not enroll our children in the public school around the corner, in other words, we’ve taken money out of that school’s coffers—more money than my school supply donations will ever replace.

By homeschooling, then, maybe I’ve taken away from the common good. But money is not the only measure, and not all of what public schools offer as common is necessarily good.

As an educator, I think standardized testing is a bad way to organize instruction. As a parent, I have concerns with how much time my kids are away from home, how many hours rote homework takes from play and individual interests.

One need not be a Christian to share these concerns. But as a theologian and ethicist, I have other questions too: Is participating in common rites like voting and public education the only or best way for a Christian to contribute to the good of society? And is it possible that in saying no to the concrete, flawed version of a public good, we may say yes to the common good it aims to serve?

In the first century, Justin Martyr offered this account of Christian participation in the common good:

And more than all other men are we your helpers and allies in promoting peace, seeing that we hold this view, that it is alike impossible for the wicked, the covetous, the conspirator, and for the virtuous, to escape the notice of God, and that each man goes to everlasting punishment or salvation according to the value of his actions.

Justin is one in a long line of Christians taking this approach, a line that runs through Augustine, Thomas Aquinas, the Reformation, and into the present. To support the peace of the city is not, Justin argued, the same as using the means of the city: By pursuing the common good in a uniquely Christian way, he said, Christians bear witness to what cities are meant to be.

Today, we can hold with the apostle Paul that it’s good to live at peace with all people as far as we are able (Rom. 12:18), and with Jeremiah that we should seek the welfare of the city (29:7). But that doesn’t require us to pursue these ends only through the means provided by the state. It doesn’t mean people of good will can’t disagree about the form of the common good while agreeing on its value.

At its best, homeschooling orders education around the common life of the family first and, from there, the life of the world. For Christians, it brings education, vocation, family, and spiritual formation into an integrated whole.

Homeschooling certainly can be—and often is—done in a spirit of resentment, as its detractors tend to charge. But it can also be an opportunity for Christians to help children pursue a vision of wisdom, citizenship, and goodness differently.

What if homeschooling offered an alternate vision of education that might even have resonance in the public school system?

What if homeschooling illuminates what Christians should desire for all families: time to educate, freedom to make choices about what is good for our children, and civic resources that help our citizens grow in charity and goodness?

What if, as my family has found, it is possible to homeschool for the common good?

Myles Werntz is author of From Isolation to Community: A Renewed Vision of Christian Life Together. He writes at Christian Ethics in the Wild and teaches at Abilene Christian University.

- More from Myles Werntz

Watching the Olympics as a French Christian

Interview by Morgan Lee

Evangelical leader Erwan Cloarec shares his reactions to the opening ceremony, why he is enjoying the games, and how he hopes the church is seizing the moment to live out its faith.

The Eiffel Tower with the Olympic Rings

David Ramos / Staff / Getty

On Sunday, at the start of the second week of the Olympics, France won its 44th medal, surpassing its previous record total for a modern Olympics. Few might have predicted either the country’s extraordinary athletic success or the this national joy, which seemed in short supply after contentious snap national elections in June and July.

But for some French Christians, negative feelings emerged again following the controversial opening ceremony. Erwan Cloarec, president of the Conseil National des Évangéliques de France (CNEF), noted this “distress” last week in a statement, adding that he and the director general of CNEF would be meeting with the Central Office of Religious Affairs at the Ministry of the Interior that day to advocate for a “secularism which makes room for everyone” and for “state guarantees that all, believers or not, will be respected in their essential convictions.”

Cloarec pointed out that many Christian ministries had spent months anticipating that the Olympics would offer them an opportunity to live out their faith to the thousands descending upon the city. Through Ensemble2024, evangelical congregations and ministries have organized community tournaments, a K-Pop worship service, an exhibition examining the intersections of body, sport, and spirituality, a day of surfing, and a praise festival, as well as handing out water bottles and hygienic products. They have also provided chaplains to athletes and offered opportunities for Christian athletes to share their testimonies.

“Let us see in the situation that has arisen a real opportunity to bear witness to our faith while the person of Christ has just been placed at the center of these games,” Cloraec stated. “Let us hear the cries of the heart and the need for reconciliation of our contemporaries, their quest for identity and belonging. They cry out in a pluralistic society; let us show them how to cry out louder to the one who invites them all to his table and offers true reconciliation, true identity and belonging.”

CT asked Cloarec to discuss French evangelical reaction to the opening ceremony, what he wants people to know about laïcité, and what he has loved about the Olympics this year.

How have you personally been a part of expressions of faith around the Olympics?

Ensemble2024 is really an evangelical Protestant initiative, but because of the spirit of the Olympic Games, we have connected with stakeholders of other faiths. There was an interfaith opening celebration in which I participated at the very beginning of the games. CNEF also attended another event that wasn’t an interreligious celebration, in that we didn’t have any type of religious service or acts but instead showcased the numerous religions in the city acting in service of the common good.

How did French evangelicals react to the Olympics’ opening ceremony?

People felt hurt and had a sense of being humiliated. I know that for many outside of France, the scene of the Lord’s Supper was wounding. There was this feeling that through this parody, this mockery of the Lord’s Supper, we were being targeted for our faith and that our faith was being mocked in a way, even if this wasn’t necessarily the real intention.

As the ceremony’s artistic director has explained—and we can accept—this wasn’t his intended meaning. But in any case, in the portrayal of this scene and the subversion of the Lord’s Supper in a contemporary and inclusive version, it felt as if certain symbols were being played with and Christianity was being targeted. So we reacted by acknowledging this feeling of humiliation that people felt and by denouncing the fact that in this ceremony there was an agenda to promote an ideology. Ideological propaganda wasn’t really appropriate during this ceremony.

How have any previous events informed the way in which French evangelicals responded to this one?

Obviously, this ceremony was quite unique. On the other hand, religious leaders and evangelical leaders in particular have been aware of what is referred to as the anti-separatism law of 2021 (renamed the Law to Uphold Republican Principles and the Fight Against Separatism). This law tightened the regulations for our churches and shifted France’s policy of laïcité [a distinctly French form of separation of church and state that has historically been viewed positively by French evangelicals] from a laïcité of freedom to a laïcité of surveillance.

This law brought new rules and regulations that make church organization more administratively complex, with new financial and legal constraints. So in this current moment, it’s possible that evangelicals, at least, are also expressing this larger, built-up feeling of despair that churches are being mistreated.

For our non-French readers, what is laïcité? Why did it come about?

What we call French-style secularism is indeed a specific system and one unfamiliar to those outside of France. The great fight we are waging is to ensure that secularism serves the objectives that it is called to serve—that is, freedom of conscience, freedom of worship, and freedom of religion.

To that end, French secularism should be at the service of religion. It is not there to repress it. It is there to allow everyone to believe freely or not to believe, to live as they wish according to their own values and according to their faith, with the possibility of sharing one's faith or one's atheism or whatever you want. The law guarantees it and has done so since the 1905 Law of Separation of Church and State.

This is the form of secularism that should prevail, but frequently, we have another reading of secularism that is sometimes used by the media or certain politicians. This other version would claim that secularism exists to return the exercise of worship to the private sphere, and ultimately to ensure that religion is seen as little as possible and is either hidden or silenced. So our fight is about the true system of secularism. Secularism is there to allow faith to express itself, including in the public space, without having to apologize for believing what we believe.

On a positive note, we appreciate the great freedom to express our faith that we evangelicals have experienced around the Olympics.

Are there aspects of secularism that we appreciate?

Basically, secularism is good if it is in the service of the fundamental freedom of worship.

One of the things that displeased us about the opening ceremony was that it had the blessing of the head of state and represented the Republic of France, which meant that it had to ensure that no citizen felt excluded or singled out. Secularism, which guarantees the neutrality of the state, is a strong value in France of the government. And yet, we had the feeling in this opening ceremony that the republic did not respect this principle of neutrality but instead targeted one religion in particular, notably by evoking the Last Supper.

If we defend the liberty of all, this includes artistic freedom, freedom of thought, and freedom to criticize Christianity. Demanding that believers should be free to defend their faith is consistent with affirming that non-believers can say what they think. They can criticize Christianity, Islam, or anything they want to in society.

This is a freedom that must be protected—to believe or not believe, to defend your faith or criticize faith. These are all necessary guarantees. But the opening ceremony of the Olympics is something different—it’s a ceremony representing the Republic of France, and in the name of the principle of neutrality, they need to be careful in this context to respect each person.

What have you loved about the games?

Outside of this unfortunate episode in the opening ceremony, by all other measures it was a creative success, and the Olympic Games, according to what I hear in the media, seem to be a success. So, as French people, we are proud that the games are running smoothly. In Paris, so many well-organized venues have been integrated among the city’s historic monuments. This is beautiful and remarkable. It is a well-oiled machine. We can be proud that the first week of these games has been a success for France.

We are proud and enthusiastic for swimmer Léon Marchand and judoka Teddy Riner. [Marchand won four individual gold medals and one relay bronze, and Riner earned gold medals in both individual and team judo.] We had a great first week!

Finally, all the Ensemble2024 stakeholders and participants are grateful for everything that is happening, the contacts we have made, the expressions of the gospel throughout the games, and the hope we have for beyond the Olympics.

With additional help by Kami Rice and Landry Ndikumasabo.

- More from Interview by Morgan Lee

The Olympics’ Most Iconic Photo Has a Christian Message

Franco Iacomini

The raised index finger of levitating surfer Gabriel Medina is the latest sign that sports success has made Brazilian evangelicals less marginalized and more confident.

Brazil's Gabriel Medina reacts after getting a large wave in men's surfing during the Paris 2024 Olympic Games.

Jerome Brouillet / Contributor / Getty

There’s a hidden Christian message behind what may be the most celebrated image of the 2024 Olympics.

On July 29, in round three of the shortboard surfing competition, Brazil’s Gabriel Medina faced off against Japan’s Kanoa Igarashi, who eliminated Medina in the last Olympics. In his second wave, Medina emerged from a tube exuberant, with both palms open, suggesting that the judges should offer him a 10 for his performance. (Two of the five judges agreed; his final score was 9.9).

Medina then pivoted left, toward the surf, and jumped off his board, raising his right hand and pointing his index finger upward. This was the image that Agence France-Presse photographer Jérôme Brouillet captured.

Brazilian evangelicals recognized the sign immediately.

“It's like he’s saying, ‘It's not me you should be looking at, it’s God. This moment of glory is not mine, but his,’” said João Guilherme Züge, a resident historian of religion at Museu Paranaense, in Curitiba.

https://www.youtube.com/watch?v=JdNDuAy-Bfo&t

In contrast to the United States, where baseball players often point to the sky after hitting home runs for different reasons—some to express gratitude to God, others to honor late loved ones—the gesture among Brazilian athletes has become closely associated with Christian players.

The raised finger, pointing to the sky, has been the trademark of Brazilian evangelical athletes for more than 40 years, one of numerous public displays of faith following competitive glory that have helped to affirm and establish evangelical identity, especially when the movement was still in its infancy.

No one seems to remember who initially created the gesture, but it gained popularity in the 1990s, primarily through soccer players, such as Kaka, who raised their index fingers after on-field heroics, knowing that the camera would be trained on them after they scored a goal.

Despite its ubiquitousness, the spiritual intent of the message hasn’t necessarily made its way outside of evangelical circles. “[Medina] really has the right and authority to consider himself number one,” Renata Vasconcellos, an anchor with Jornal Nacional on TV Globo, Brazil’s most-watched news program, commented on air last week, giving the raised finger a very different interpretation.

But its low-key, almost generic nature has also helped to make it so popular. Like the World Cup and other international competitions, the Olympics forbids any “kind of demonstration or political, religious or racial propaganda … in any Olympic sites, venues or other areas.”

These regulations have forced athletes seeking a platform to share their faith to do so discreetly, or to express their gratitude to God in interviews or social media posts. For his part, Medina uploaded Brouillet’s photo accompanied by the text from Philippians 4:13: “I can do all this through him who gives me strength.”

Evangelical Brazilian athletes have been creative in their expressions of faith during this year’s Olympics. Skateboarder bronze medalist Rayssa Leal and silver medalist Caio Bonfim used sign language to refer to Jesus.

Medina, after losing in the semifinals to Australian Jack Robinson, shared a black-and-white photo of himself captioned “Josué 1”—referring to the chapter of the Bible in which Joshua admonishes the Israelites to be “strong and courageous” no less than four times—accompanied by the song “Ousado Amor,” a Portuguese version of Cory Asbury’s “Reckless Love.” On August 7, he uploaded a picture of himself outside the Louvre recreating his iconic photo, once again holding up his index finger.

Back in the 1980s, when evangelicals represented only 6.5 percent of Brazil’s population, “God’s goalkeeper” João Leite and striker Baltazar began Atletas de Cristo, a ministry with the goal of mobilizing athletes to share the gospel around the world. From the beginning—and spontaneously, says Züge—the finger pointing to the sky in goal celebrations became a mark for the movement.

Atletas de Cristo equipped athletes to see themselves as an ambassador for their faith and encouraged them to preach and share their testimonies wherever they went. (One fruit of this strategy: Brazilian goalkeeper Alisson Becker baptizing his Liverpool teammate Roberto Firmino in 2020.)

Atletas de Cristo was also enormously successful in raising Brazilian evangelicals’ self-esteem. A key moment came during the Brazil-Italy final in the 1994 FIFA World Cup. When neither team scored during regulation or overtime, the game went to a shootout. Brazil won on the final kick.

“The greatest image of that World Cup was when Italian star player Roberto Baggio missed his kick and Brazilian goalkeeper Taffarel, who had saved a previous shot, fell to his knees in prayer, pointing to the sky,” said Züge.

Brazilian goalkeeper Taffarel (right) celebrates after Roberto Baggio of Italy (left) misses his kick at the FIFA World Cup.

Such testimonies had an impact on Brazilian evangelicals.

“When Christians were watching the player make a beautiful move, score a goal in an important match and then celebrate with his finger pointing to the sky, they felt represented,” said Reinaldo Olécio Aguiar, sociologist and pastor of the Primeira Igreja Presbiteriana Unida de Vitória. “Even knowing they were part of a minority [at that time], they could see themselves as victorious.”

Taffarel had likely received some instruction on how to use this achievement of athletic triumph as a missional moment.

“From the start, Atletas de Cristo knew how to use the media,” said Züge. “Athletes were trained in how to give a testimony in 30 seconds and to take advantage of a live TV interview.”

This moment also changed how evangelical athletes were perceived by their fellow teammates.

“Before that, everybody mocked us,” said Anselmo Reichardt Alves, a former player who became a pastor and Brazilian team chaplain. “They used to say that we were babies, because we didn’t drink with them. Our masculinity was also questioned because we didn't date several women at the same time.”

Watching superstars express their faith openly also inspired evangelicals who faced criticism for trying to live out their own faith and eschewing popular traditions like Carnival.

“Our actions were like a mirror to other Christians; by watching the games they also learned to demonstrate their faith fearlessly,” said Züge. “People became more open to talk about God. If the players can do it, why not me?”

This boldness also may have inspired contemporary athletes to be bold in their faith.

“Sportspeople thanking God for their wins is nothing new, but the sheer number doing so at this Olympics is noteworthy—especially so in France, which has insisted on its own athletes upholding the country’s secularist laws,” wrote The Guardian commentator Emma John.

Atletas de Cristo has received criticism at times for encouraging victorious athletes to share their faith in ways that can insinuate that their achievements are a result of having more faith than others. Some have noted that they may tend to overlook the stories of losers, many of whom also often have personal relationships with God.

“What would I say when there are faithful Christians on both sides?” said Aguiar.

This was the case at the Paris Olympics during a bronze-medal match in 52-kilogram women’s judo between Brazil’s Larissa Pimenta and Italy’s Odette Giuffrida. (CT highlighted their story in its coverage of Olympic highlights.)

After Pimenta won the fight and clinched the bronze, she stayed on the mat crying. Giuffrida approached and hugged her. “Get up,” she said to Pimenta, as both athletes recounted later.“All honor and all glory you have to give to him.”

Giuffrida later shared on social media that she remembered the night Pimenta first took her to a church service after they began training together. “From that day on, our lives have changed. And today, here we are, regardless of what happened on that tatami, regardless of victory or defeat, thanking him in an Olympic final, in front of the world, for everything,” she wrote.

“And that is the beauty of it. I can feel sincere, I can feel myself with Him by my side.”

- More from Franco Iacomini

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Died: Doris Brougham, Missionary Who Taught English to Taiwan

Yiting Tsai

For more than 70 years, Brougham used Studio Classroom and her trumpet to introduce Taiwan to Jesus.

Illustration by Christianity Today / Source Images: WikiMedia Commons

Doris Brougham, an American missionary, who for 70 years used English and music to share Christ with millions of Taiwanese people, died Tuesday at the age of 98. Through radio, television, magazines, live performances, and in-person classes, Brougham’s organization Overseas Radio & Television (ORTV) taught everyone from dignitaries to middle school students how to speak English. At the same time, she held weekly English Bible studies and started a popular Christian singing group called Heavenly Melody.

Brougham’s contributions to Taiwan led her to receive its highest civilian award, the Order of the Brilliant Star with Violet Grand Cordon, in 2002. Last year, then-president Tsai Ing-wen made an appearance on ORTV’s show Studio Classroom to hand-deliver Brougham a Taiwanese passport, a special honor given 72 years after she first arrived in Taiwan.

“Her story brings tears to [my] eyes,” wrote former Taiwanese president Ma Ying-jeou in the preface of the 1998 Chinese-language biography on Brougham. “She is the English teacher of 20 million people [the population of Taiwan], cultivating countless professionals in the English education field. … How many people have listened to her broadcasts and read her articles? Surely more than 20 million.” While, today, Brougham is the most well-known American in Taiwan—where Christians make up 7 percent of the population—she never planned to come to Taiwan in the first place. The missionary’s initial aim was to minister to mainland China, but the Chinese Civil War forced her to change plans and move to Taiwan (then called Formosa). Her love of music led her to start the first Christian radio station, the beginning of what became a popular media ministry.

“I was just here to serve because God led me here,” Brougham told CNA in 2023. “I just thought about doing that each day. Then days became months and then years, and, wow, here I am 72 years later!"

Doris Brougham was born in 1926 in Seattle, the sixth of eight children. Her father was a mechanic, while her mother stayed at home. Despite living through the Great Depression, her mother taught her and her siblings to think of ways to help the less fortunate, according to the biography.

Brougham’s parents passed down to her a love of music. One time, when Brougham was a child, her father’s client could not afford to pay for car repairs and begged to use his saxophone as payment. After her father gave the saxophone to Doris, she began practicing every day and joined her school orchestra. Later, she learned how to play the trumpet and the French horn, instruments that would accompany her the rest of her life. Even into her 90s, Brougham would play her trumpet onstage at rallies around Taiwan. The call to China came at a summer Bible camp when Brougham was 12. Chinese evangelist Ji Zhiwen asked the crowd of Americans, “Who would like to go to China and help the people there in their need?” As Brougham raised her hand, the adults around her laughed, thinking that she had no idea what she was signing up for, Brougham recalled in her biography.

Five years later, while debating whether to take a full-ride scholarship to the Eastman School of Music, Brougham remembered her promise to go to China. Psalm 2:8 came to mind: “Ask me, and I will make the nations your heritage, the ends of the earth your possession.” Brougham responded to God, “If you need me, I would go to the farthest ends of the earth for you.” After finishing Bible school, Brougham joined the Evangelical Alliance Mission and boarded a steamer for China in the spring of 1948. Shortly after arriving in China, the civil war intensified. Brougham and other missionaries made their way from Shanghai to Lanzhou to Hong Kong to escape the fighting. Along the way, she dressed soldiers’ wounds, led Bible studies in refugee camps, and preached to ethnic Tanka people. Eventually, the missionaries were forced to leave mainland China, so in 1951, Brougham moved to Taiwan, where the Chinese Nationalists had established the Republic of China.

Unlike most missionaries who resided in the more populous western half of the island, Brougham chose to go to Hualien on the eastern coast. She soon found that her Mandarin was no help, as the aboriginals she ministered to spoke either local languages or Japanese, due to Japanese colonization. Still, she built friendships with local children by playing the trumpet and teaching them to sing, and slowly learned the language. During her time there, she taught music at Yu-Shan Theological College, trained Sunday school teachers, and started a small church.

Brougham learned that to reach people, “you had to do something to get their attention,” she told World magazine. “You have to connect, not just communicate.” She decided to start Taiwan’s first Christian radio program in 1951 to reach more people with the gospel. The show included choir singing, preaching, skits, and, of course, her trumpet playing.

Brougham told World that, at the time, she liked to ride her bike while the program was on and hear people on the streets and in the temples listening to it (at the time, Taiwan was about 99 percent Buddhist). Once, Brougham said a Buddhist nun called her over and secretly asked where she could find a Bible. Seeing her success, Far Eastern Broadcasting Company asked her to develop more Mandarin programs that were broadcast into mainland China. In a time when English resources were scarce, leaders in Taiwan, including then-president Chiang Kai-shek, asked Brougham to teach government officials. At one point, her students included members of Chiang’s cabinet.

In 1962, the Ministry of Education asked the state-run radio station to produce a radio program to teach English. The company asked Brougham to lead it, and Studio Classroom was born. Listeners asked for the show to print its on-air dialogues so they could follow along at home, which gave rise to the Studio Classroom magazine.

When the first TVs came to Taiwan that same year, Taiwan had only one station, and Brougham needed to compete with Buddhist and Catholic groups to clinch the solo slot available for religious programming. Because her show had music, producers chose it. She remembers people crowding around the rare television inside temples to watch sermons and choirs singing hymns. “How often can you preach in a Buddhist temple?” Brougham told World. “God had a plan for that to happen.”

Yet the new gospel broadcasting ministry, ORTV, lacked funds. Brougham considered selling the saxophone her father had given her in childhood. With a heavy heart, she thought, If I can’t part with my own belongings, how can I expect others to help us? She ended up selling it. To raise money, Doris returned to the US several times, sharing her vision with churches and Christian business owners. She encouraged her introverted self by saying, This is not for myself; it’s for God.

Her TV program featured a choir called Heavenly Melody Singers, which became the first Christian singing group in Taiwan. Heavenly Melody has since recorded more than 30 albums and toured in 36 countries.

Over the decades, the music and English teaching ministries continued to grow. Studio Classroom’s programs and magazines expanded to include Let’s Talk in English for younger students and Advanced. Today, the Studio Classroom TV show incorporates puppets, music, and on-the-ground travelogues in its English teaching, while its teachers travel around Taiwan holding rallies at public schools. ORTV also continues to hold English classes for government officials, as well as weekly Bible studies for students across Taipei. The late Christian artist Sun Yue stated that, in Taiwan, almost everyone under the age of 60 who can speak English grew up listening to Studio Classroom, especially as schools used the magazine and radio program to build up their students’ English skills. He said Doris’s life was “legendary,” because she held on to convictions she made at the age of 12 and maintained them throughout her life. “Everyone needs to learn about Teacher Doris’s life and her choices, which are completely different from the values of this society,” he added.

In 2001, heavy rains and flooding from Typhoon Nari severely damaged ORTV’s expensive production equipment and building. But Brougham encouraged the staff by saying, “Don’t be sad about what we’ve lost; these are just tools. The most important thing is that we are all here and can continue to serve God.”

Through the years, Brougham, who never married, worked tirelessly. She once recalled a conversation with Billy Graham, where she asked the evangelist whether she should retire at 65. He responded by saying, “Doris, [retirement] is not in the Bible.” Brougham took that advice to heart as she continued to work at the ORTV office until the age of 97, even as she relied on a wheelchair to get around.

During a Christmas concert last December, Doris shared with the audience: “I’ve been in Asia for more than 70 years, and I’ve always told people that God loves everyone so much that he sent his only son, Jesus, into the world to die on the cross for our sins, so that we could be forgiven of our sins and spend eternity with him.”

According to her will, she plans to donate everything she had and will be buried in Taipei.

With additional reporting by Angela Lu Fulton.

- More from Yiting Tsai

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Walz’s Brand Is More Left than Lutheran Among Minnesota Evangelicals

Harvest Prude

Despite his folksy Midwestern dad persona, conservative Christians say the governor has alienated the Right with his policies on abortion, transgender youth, and COVID restrictions.

Tim Walz

Stephen Maturen / Getty Images

Some Minnesotans don’t recognize Gov. Tim Walz in the vaunted coverage he’s received since becoming Democratic presidential hopeful Kamala Harris’s pick for vice president this week.

Walz, 60, is a self-described “Minnesota Lutheran,” belonging to the mainline Evangelical Lutheran Church in America (ELCA), according to Religion News Service. Profiles of the former teacher turned politician are punctuated with descriptors like folksy and avuncular.

“He’s touting himself as the everyday Midwestern dad,” but his administration has been far more polarizing in the state, according to Julie Johnson, a fourth-generation Minnesotan and a member of an Evangelical Free congregation in a Minneapolis suburb. She said that, under his leadership, Walz has swung the state to the left on basically every issue, alienating religious conservatives along the way.

Walz won the governor’s mansion in 2018. But rather than sticking to the moderate “One Minnesota” approach that he promised on the campaign trail and that characterized his time in the House of Representatives, Walz’s priority has been “more of a war on our culture,” Johnson said.

Johnson, an advocate for a Christian nonprofit, pointed to a host of progressive policies his administration enacted: signing a law that makes abortion a right in the state at any point in a pregnancy, legalizing marijuana, giving driver’s licenses to undocumented immigrants, and making the state a “refuge” for those seeking gender transitions.

His COVID-19 era policies also earned chagrin from conservatives as he restricted church gatherings and set up a hotline for people to report those who breached social distancing policies.

The Becket Fund for Religious Liberty, on behalf of the Minnesota Catholic Conference and the Lutheran Church–Missouri Synod (LCMS, the more conservative Lutheran denomination), negotiated with the Walz administration after it initially prevented houses of worship from having services of more than ten people while allowing retailers to resume operating at 50 percent capacity. There was a lawsuit before the state allowed church services to be less restricted.

Other Christians in Minnesota said that while Walz could shore up Democratic enthusiasm for left-leaning voters, he wasn’t the kind of politician who could appeal to conservatives.

Walz’s parents were Catholic, according to the Star Tribune, and he has periodically posted about attending worship services, sometimes at Pilgrim Lutheran Church, an ELCA congregation in St. Paul. In Minnesota, 20 percent of the population identifies as mainline Lutheran, compared to just 2.1 percent of Americans overall, according to Pew Research Center polling.

While the denomination is progressive, the politics in the pews of ELCA churches present a more mixed picture. In 2020, a slight majority of ELCA Lutherans voted for Trump, noted researcher Ryan Burge.

Among the ELCA, around 43 percent identified as or leaned Republican, and 47 percent identified as or leaned Democrat, Pew found. Around 24 percent identified as liberal, 41 percent as moderate, and 32 percent as conservative.

The LCMS, meanwhile, identified as or leaned Republican by nearly 60 percent, with 27 percent identifying as or leaning Democrat. A much higher percentage (52%) identified as conservative, compared to only 33 percent as moderate and 10 percent as liberal.

If elected, Walz would be the second vice president to both hail from Minnesota and identify with Lutheranism: Lyndon B. Johnson’s vice president, Hubert Humphrey, was raised Lutheran.

“His name does not come to mind when I think of a faith leader,” Julie Johnson said.

Lutherans who hail from the evangelical LCMS denomination don’t see Walz’s candidacy as a boon for more representation of their faith.

“For the average Missouri Synod member, both pastor and lay member, [Walz] absolutely will not be seen as one of us,” Hans Fiene, a Lutheran pastor in Missouri and creator of Lutheran Satire, a multimedia project to teach about the Lutheran faith, told CT. “So there won’t be any kind of situation like with Biden being a Catholic, where Catholics go, Well, he doesn’t really represent us, but he’s still a Catholic.”

“He’s really not representing our worldview,” Greg Seltz, director of the Lutheran Center for Religious Liberty in Washington, DC, an advocacy arm of the LCMS, told CT. “I’m not judging him by the official teachings of the ELCA, you know, I’m judging him by his policies, which is the way I think we should judge a candidate.”

Seltz mentioned Walz’s positions on abortion as disqualifying. He said that while Walz wasn’t a familiar figure to him initially, since the announcement, he’s heard numerous concerns from pro-life Lutheran groups and other conservative Christians.

“The whole way he’s being presented to us is that he’s just a moderate country boy from Minnesota,” Seltz said. “He’s a very, very progressive, very, very left-wing governor.”

It’s likely, though, that faith—and denominational schisms—will not be a focus for Walz as he goes about introducing himself to the public.

At a talk earlier this year, Walz hinted at his understated approach to religion: “Because we’re good Minnesota Lutherans, we have a rule: If you do something good and talk about it, it no longer counts.”

“So what you have to do is to get someone else to talk about you,” he added.

- More from Harvest Prude

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