News

Can Christians Drink Alcohol? Here’s What 1,000 Protestant Churchgoers Think

(UPDATED) Most say the Bible doesn’t ban booze, but they abstain anyway.

Christianity Today November 27, 2018
Anze Buh / EyeEm / Getty Images

Views on Christians drinking alcohol have stayed steady among Protestant churchgoers over the past decade, according to a new study.

While 41 percent of Protestant churchgoers say they consume alcohol, 59 percent say they do not, according to a survey released today by Nashville-based LifeWay Research.

In a 2007 phone survey, LifeWay found 39 percent of Protestant churchgoers said they consume alcohol while 61 percent said they do not.

Gallup surveys over the last 75 years have typically shown that two-thirds of all American adults have occasion to drink alcoholic beverages, including 63 percent in 2018.

“While alcohol consumption continues be seen as mainstream in the United States, churchgoers’ attitudes about drinking haven’t changed much in the past decade,” said Scott McConnell, executive director of LifeWay Research.

Almost 9 in 10 of churchgoers (87%) agree that Scripture says people should never get drunk. That’s up from 82 percent in 2007.

But when it comes to total abstinence, fewer than a quarter (23%) of Protestant churchgoers believe Scripture indicates people should never drink alcohol. A majority (71%) disagree.

The share of churchgoers who say Scripture teaches against any kind of alcohol consumption has decreased six percentage points over the last decade. In 2007, 29 percent said Scripture directs people to never drink alcohol; 68 percent disagreed.

When Christians drink socially, many churchgoers believe they could cause other believers to stumble or be confused. In 2017, 60 percent agree and 32 percent disagree. (The portion who say drinking socially could cause others to stumble dropped slightly from 63 percent in 2007.)

Researchers also found slightly more than half of churchgoers say Scripture indicates all beverages, including alcohol, can be consumed without sin (55%) and that Christians exercise biblical liberty when partaking of alcohol in reasonable amounts (54%).

Attitudes and behaviors related to alcohol use vary based on age, geography, denominational affiliation, and other demographic factors.

Among Protestants who attend church weekly, only 25 percent agree the Bible bans alcohol. But 64 percent agree that Christians drinking alcohol can cause other believers to stumble. So only 37 percent say they drink alcohol.

Among churchgoers with evangelical beliefs, only 29 percent agree the Bible bans alcohol. But 74 percent agree that Christians drinking alcohol can cause other believers to stumble. So only 33 percent say they drink alcohol.

Which churchgoers say they drink alcohol:



33% of those with evangelical beliefs
51% of those without evangelical beliefs

37% of weekly attenders
69% of monthly attenders

47% of whites
32% of blacks
36% of Hispanics

51% of those attending a church of 250-499
46% of those attending a church of 100-249
36% of those attending a church of 50-99
32% of those attending a church with less than 50

Male churchgoers are more likely to say they drink alcohol compared to women (48% vs. 37%).

Lutherans (76%) and Methodists (62%) are more likely to say they imbibe than Baptists (33%), non-denominational churchgoers (43%), and Assemblies of God/Pentecostals (23%).

Churchgoers ages 18-34 are evenly split on their alcohol consumption, with 50 percent saying they drink and 50 percent saying they do not; 41 percent of churchgoers ages 35-49 say they drink, while 59 percent do not; and 44 percent of 50- to 64-year-olds say they consume alcohol, while 56 percent do not. Churchgoers age 65 and above were the least likely age group to say they drink alcohol, with 32 percent saying yes and 68 percent saying no.

Among churchgoers, those with a higher education are more likely to say they drink than those with less education. Churchgoers with a graduate degree are most likely to say they drink alcohol (62%) followed by those with a bachelor’s degree (59%), some college (46%) and those who are high school graduates or less (26%).

“Churchgoers’ perspectives on alcohol are not changing very fast,” said McConnell. “The majority believe that biblically they can drink, but they choose not to.”

Methodology:

LifeWay Research conducted the study of 1,010 American Protestant churchgoers Aug. 22-30, 2017. The survey was conducted using the web-enabled KnowledgePanel®, a probability-based panel designed to be representative of the U.S. population. For this survey, a nationally representative sample of U.S. Protestant and non-denominational adults (18 and older) which attends religious services once a month or more often was selected from the KnowledgePanel®. Initially, participants are chosen scientifically by a random selection of telephone numbers and residential addresses. Persons in selected households are then invited by telephone or by mail to participate in the web-enabled KnowledgePanel®. For those who agree to participate, but do not already have internet access, GfK provides at no cost a laptop and ISP connection.

Sample stratification and base weights were used for gender, age, race/ethnicity, region, metro/non-metro, home ownership, education, and income to reflect the most recent U.S. Census data. Study specific weights included for gender by age, race/ethnicity, region, and education to reflect GSS 2016 data. The sample provides 95 percent confidence that the sampling error does not exceed plus or minus 3.1 percentage points. Margins of error are higher in sub-groups.

Comparisons are made to a LifeWay Research phone survey conducted in April-May 2007 among 1,004 Protestant churchgoers.

For more information on this study, visit LifeWayResearch.com or view the complete report.

CAROL PIPES (@carolpipes) is editor of Facts & Trends .

News

Judge Releases Over 100 Iraqi Christians Detained by ICE

Chaldeans in Detroit celebrate the coming return of scores of community members facing deportation.

Family members rally outside Mother of God Chaldean Church in Southfield, Michigan.

Family members rally outside Mother of God Chaldean Church in Southfield, Michigan.

Christianity Today November 27, 2018
Rebecca Cook / Reuters

About 130 Iraqi Christians detained last year and slated for deportation will be back home with their families in Detroit for Christmas.

Last week, a federal district court in Michigan ruled that the government has a month to release the detainees still awaiting unlikely repatriation to Iraq.

Many of them are members of the Chaldean Church who were taken into custody during US Immigration and Customs Enforcement (ICE) raids in June 2017 and face persecution if returned to their homeland, where the small Christian community was nearly wiped out by ISIS.

The Michigan federal judge presiding over the case, Mark Goldsmith, had previously halted deportations based on a nationwide preliminary injunction requested by the American Civil Liberties Union (ACLU), and ruled in January that the detainees had the legal right to bond hearings. About half of the detainees were released on bond, according to the ACLU, and the rest will be eligible to return home under the latest order.

“The law is clear that the Federal Government cannot indefinitely detain foreign nationals while it seeks to repatriate them, when there is no significant likelihood of repatriation in the reasonably foreseeable future,” reads the Hamama v. Adducci court order, which condemns the extended jail time as unconstitutional.

About 121,000 Chaldean Catholics live in Michigan, making it the faith tradition’s largest concentration of members outside of Iraq. More than 100 of them, who faced deportation due to criminal records dating back as far as three decades, were detained by ICE a year and a half ago, unsettling their families, communities, and churches.

“Families have been shattered,” Goldsmith wrote in the order, blaming the government for acting “ignobly” for not releasing them sooner.

“Your big brother is coming home,” texted lawyer and community activist Wisam Naoum to the family of one of the detainees following last Tuesday’s decision. “The gov has 30 days to release your brother. He should be home for Christmas unless they can show justification in court to keep him.”

“OMG WISAM ARE YOU SERIOUS,” the family member responded, according to a screenshot posted by Naoam, who helped coordinate legal aid for fellow Chaldeans after the raids.

The Chaldean News called the court ruling “a huge victory for the community,” but noted that the fight is not over. Former detainees will have to continue to defend their cases from home after being released.

Christian leaders from local Chaldean priests to evangelist Franklin Graham had urged the Trump administration to reconsider its plans to deport the detainees under a new provision that required Iraq to repatriate nationals from the US if the nation was removed from the temporary travel ban list. So far, the country has declined to accept nationals deported from the US against their will. Last Tuesday’s ruling agreed that Chaldeans risked “persecution, torture, and possibly death if returned to Iraq.”

Goldsmith criticized the government’s insistence on keeping the Iraqis detained and continuing to work toward their deportation over the past year. “The government has acted ignobly in this case, by failing to comply with court orders, submitting demonstrably false declarations of Government officials, and otherwise violating its litigation obligations.”

NPR reported on at least one case of a Detroit detainee who said he was coerced into agreeing to his deportation on false pretenses and ended up being put on a flight to a country he hadn’t lived in since he was 2. Naser al-Shimary said since being deported to Iraq in February, he has been attacked and fears being discovered as an English speaker from the US.

Last month, CT covered additional US funding pledged to the Nineveh Plains region of Iraq, where about 40,000 Christians have returned and hope to rebuild, years after being forced out by ISIS.

Ideas

Where We Got It Wrong

Columnist; Contributor

CT’s greatest essays of old still speak today. But on civil rights, we failed our readers.

Jon Krause

In many traditions, the weeks leading up to Christmas are considered a season of self-examination and repentance. At Christianity Today, this period of reflection comes after the November online release of our complete archives, encompassing every issue of CT since the magazine first published on October 15, 1956.

This is a cause for gratefulness to God; so many articles and editorials ring true today. For example, we advocated creation care at the outset of the modern environmental movement, decades before climate change became a national conversation. Note the April 23, 1971, editorial: After arguing biblically that “to fail to respect life and all other environmental resources is to demean creation and to violate biblical principles of stewardship,” the editorial concludes with a bracing word:

The task is staggering. We are talking here of terracide, the stupid, senseless murder of the earth, man’s killing himself by killing the environment on which he depends for physical life. Were Christians of today to take on the challenge of persuading men to change, they would be performing the greatest work in the Church’s history.

Among my other favorites: a few articles on Karl Barth’s theology, many by Geoffrey Bromiley, translator of Church Dogmatics; an interview with French theologian Jacques Ellul; and a 1958 symposium, “Theologians and the Moon,” in which Barth, C.S. Lewis, Paul Tillich, F.F. Bruce, and Carl Henry, among others, weigh in on how “recent developments in astronautics” affect Christian faith.

There are also moments that make an editor in chief wince. Nine (mostly anti-communist) articles by FBI director J. Edgar Hoover, who we later learned seriously abused his power, especially in his underhanded attempts to blackmail Martin Luther King Jr. and derail the civil rights movement.

And on the civil rights movement, our track record is checkered at best. In our better moments, we said things like:

There are wrongs in the land, and the church had best be the Church, and cry against them; there is no biblical mandate to preserve the shaggy status quo. Community tolerance of violence; forced segregation in public transportation; tactics of fear and intimidation; snobbishness that looks down upon Negro Christians …these factors suggest the deep need for soul-searching and repentance in the churches.

But the same March 1957 issue featuring that unsigned editorial included an article by scholar E. Earle Ellis defending segregation, meant apparently to appease Southern evangelicals:

The essential point is that the people who must live in the situation are convinced, for reasons sufficient for them, that integration will be destructive of their society, ultimately evil rather than a good. … And they are confident that, where white and black races lived together in considerable numbers, the concept of a dual society applying a principle of segregation in varying degrees … will, when directed by Christian conscience, provide the more equitable and harmonious relationships.

Clearly, we were naïve about the ugly realities of segregation, and how little it was or could be realistically “directed by a Christian conscience.” In that era, we consistently argued that racism would never end without the spiritual transformation of each individual’s heart. That was and remains true enough. But we were completely ignorant about the nature and stubbornness of structural injustice. We worried how “forced integration” would impinge upon the freedom of individuals (mostly, the freedom of whites) without recognizing that segregation already denied freedom to millions of African Americans.

In short, during this crucial era of American history, CT did not lead as much as reflect the moral ambiguity and confusion of that era’s white evangelical churches. Though today we champion racial justice as a vital component of Christian discipleship, we must acknowledge and repent of this part of our history.

On the topic of race, the majority of letters from CT readers in these years was overwhelmingly critical of our waffling—a reminder of how dependent we are on readers to hold us accountable to biblical truth. So we continue to look not only to our Lord to reprove those whom he loves, but also to our readers who we hope will gently correct us in love when necessary.

Mark Galli is editor in chief of ChristianityToday.

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See also Paul de Vries’s response to this editorial:

Theology

Giving Until It Hurts

God sent his only Son. Why couldn’t I let my husband donate a kidney?

Kidney Micrograph

Kidney Micrograph

Pansfun Images / Stocksy

The nurse hands my husband a bag for personal belongings and a bundle that includes a hospital gown, nonskid socks, and a heavy blanket. As Mike undresses, the weightiness of the moment is almost palpable. I do not allow myself to think of our four kids still sleeping right now at my parents’ house, an hour away from us here in the University of California, San Francisco hospital surgical wing. I push back at all the what-ifs that punctuate my thoughts like the beloved freckles that dapple my husband’s face. There is no doubt in my mind that we are meant to be here, but outcomes are never assured, and I tend toward worst-case scenario thinking.

A year ago, this journey had started off with a car ride conversation on the way to a neighbor’s wedding. “What would you think if I donated a kidney?” he asked casually.

My internal reaction: What if you die?! Who would you donate to, anyway? What if one of our four young kids or our relatives needs a transplant someday? What if I do? What if you get kidney disease or get in a car accident and injure the only kidney you have left? What are you thinking?!

My audible reply: “Why would you want to do that?”

It turned out Mike had read a magazine article and, not long after, happened upon a podcast on the possible domino effect of altruistic kidney donation. He thought it would be a nice thing to do. A youth group student of his had received a donation from his brother and it had gone well. Maybe there was someone out there who could benefit from his “extra” kidney as, medically speaking, a person only needs one.

I didn’t leave that conversation convinced, but his earnest sense of calling was enough for us to research next steps. The statistics were astounding: According to the National Kidney Foundation, every 14 minutes a new name is added to the kidney transplant waiting list in the United States—over 3,000 each month. At any given time more than 70,000 active patients are awaiting transplants, and on average every day 13 people die waiting for one.

Elective donation surgery has inherent costs and dangers. Over the course of months, my husband underwent extensive physical and psychological screening. Mike attended appointments with transplant program donor advocates where the improbable but real risk related to organ donation was explained at length. We signed legal documents and drafted end-of-life wishes in case of the worst. He talked to the human resources department at work and learned he would qualify for short-term disability with full pay during the recommended eight weeks he’d need to recover.

But when it came time to schedule a date for his altruistic donation—he did not have a specific recipient but was donating into “the system”—I got cold feet. I realized that I was supporting Mike in theory, all the while assuming at some point he would be denied. I had imagined, for example, that donors needed to be in peak physical condition. Surely my husband’s diet, conspicuously lacking in anything green, would have shut the door by now.

While I had been moved by the scale of the need, I had to confront the truth in my own heart: This felt too costly an act for a stranger.

Out of Our Abundance

Modern science and medicine, coupled with our bent toward rationalism, lead us to view our organs mostly through an anatomical-physiological lens. In the ancient world, though, kidneys were a revered part of the body endowed with mythological and metaphorical importance.

In Egypt, the kidneys and heart were the only organs left inside a mummy during the embalming process. The ancient Israelites understood the kidneys as being the seat of the human soul, a place of complex inner emotions tied to desire and discernment. The Talmud refers to them in much the same way that we would picture an angel on one shoulder and a devil on the other; one kidney was believed to be full of good advice and the other bad.

We might be surprised by how often the word for kidneys is used in the original text of the Old Testament. For example, in Psalm 139:13 when the psalmist credits God with creating his “inmost being” while still in his mother’s womb, the literal translation for “inmost being” is “kidneys.” It’s also translated as “soul,” “secret thoughts,” “innermost,” and even “heart,” since modern readers better understand the metaphorical gist of that organ. However, an Israelite would have connected the heart to the center of reason, and the kidneys would have mostly held what today we consider to be the symbolic role of the heart.

But when I turned to Scripture to deal with my husband’s desire to donate—and my own hesitations—there was much more to grapple with than just the significance of this particular organ. In the Gospel of Luke, John the Baptist exhorted a gathered crowd to “bear good fruits in keeping with repentance.” It was not enough for the people of Israel to claim the heritage of Abraham; the people needed to demonstrate that they belonged to God through their actions. When the people asked John how to do this, he responded, “Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise.” By their generosity they would be known as God’s people.

While a kidney isn’t a direct equivalent to a tunic, nor would John the Baptist have had organ donation in mind, he called for the people to give out of their abundance. Jesus also exalted generosity in telling the rich young man to sell everything he had to give to those in need, to give out of abundance even to the point of sacrifice and discomfort.

God the Father has demonstrated this for us to its most radical end, giving his only Son for the life of the world. This gift that we celebrate anew every Christmas was of the ultimate value, given to us without hesitation, calculation of consequences, or regard for risk. “He gave his one and only son” (John 3:16, italics mine)—there was no other held in reserve, as there was in our case.

Given all this, could I really stand against my husband’s desire to give away something of such incalculable value?

A Need Right Now

Mike had made it clear early on that he would only move forward if I was 100 percent with him. When it came down to it, I had to admit I was split more like 60–40. I loved the idea of donation, but the reality was frightening. All of Mike’s test results would be considered current for one year, so we decided to wait and pray. I had not intended to be the roadblock to this good work, but this was too serious a matter to not be completely honest. I was afraid not only of the possibility of losing my husband, who had never been under anesthesia nor undergone surgery before, but I discovered I was possessive of that “extra” second kidney.

My husband gently pushed back: “What if you and everyone else in our lives never need one? What if someone dies who does need one now?”

Within weeks we were made aware of a distant acquaintance who was in need right now. Jeff was on the transplant list, but his health was deteriorating to the point that he might no longer be considered viable for transplant. A once-healthy middle-aged outdoorsman, he had collapsed on Thanksgiving three years prior, unaware of the advanced state of his kidney disease.

Nearly a dozen people had tested to be donors for Jeff but had either not been a match or been unable for various reasons to follow through. Mike approached me with a concrete story connected to a name I knew vaguely and asked if I would support him being tested to determine if he was a match. My acquiescence became my secret fleece. If that many people had already tested, the chances were slim of Mike being a match. If he was a match, I prayerfully committed to being all-in, despite my anxiety.

Jeff and Mike, it turned out, were a surprisingly good match for not being related. They were able to do a direct donation. Our families became dear friends in the months leading up to surgery, an unexpected gift that is not the norm for donors.

As my husband was wheeled off for surgery, I pulled back a curtain to hug Jeff before he was taken back to receive his new kidney. I was not assured a desirable outcome, but I did not doubt that this surgery was meant to be done. Incredibly, with a live donor donation, the moment the new kidney is spliced into the recipient’s system, it begins functioning.

While I had spent much energy fretting over the worst-case hypotheticals, ours was the best-case situation: a live kidney removed and directly placed into the recipient at the number one hospital for live kidney donation in the world. The surgery was a success and the reality of recovering from major surgery went as expected. Over a year later, both men are doing well. There have been no signs of rejection for Jeff.

Mike’s last screening found that his remaining kidney has begun to grow. A little-realized grace of the human body is that the remaining kidney enlarges as it takes on the role of two, growing as much as 60 percent as it handles more blood and bulks up with extra proteins. In this mystery of God’s design, our bodies are fearfully and wonderfully made. I still believe there must be some reason he gave us two kidneys, and yet even after a radical act of generosity, God seems to have pre-ordained miraculous provision.

Here the physiological and the sacred meet. Originally, the kidneys were the only part of the sacrificial animal burned in a burnt offering unto the Lord. And Hosea reminds us of God’s attitude toward sacrifice: “For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings” (6:6). The words echo those I read in the Gospel of Luke that our radical generosity is a public acknowledgment that, body and soul, we belong to God.

Before the surgery, we hadn’t known that Mike’s remaining kidney would grow. Somehow it hadn’t come up in our initial research. It is, just maybe, a sign of the kidneys’ importance to God. It is certainly a sign of God’s graciousness in honoring the sacrifice—one radical act of generosity for another.

Aleah Marsden is a writer and MDiv student at Calvin Theological Seminary and serves as the director of communications for Living Bread Ministries.

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Theology

My Swaddled Savior

Jesus’ life began and ended in earthly fetters. Who better to understand ours?

Lisa5201 / Getty

E. B. White once lamented, “To perceive Christmas through its wrapping becomes more difficult with every year.”

I wouldn’t want to argue with the beloved author of Charlotte’s Web. Yet I have an affection for Christmas wrapping precisely because it helped me perceive Jesus through a fresh lens.

Several years ago, I decided to write a daily Christmas post on our church blog during the month of December. Saying something fresh about the Nativity every single day had me reaching far and wide for ideas. In my grasping, for one entry I decided to tackle the theology of Christmas wrapping. I vaguely recalled that some cultures use cloth instead of paper to wrap gifts, which sounded intriguing.

So I dug in. That’s when I first learned about the ancient Japanese art of furoshiki. Feudal lords needed a practical way to bundle their belongings while using the shogun bathhouse, and they displayed their family crests on the outer cloth to identify whose was whose.

Over the centuries, people adapted furoshiki into a beautiful means of presenting gifts. The cloth is folded and tied in deliberate, creative ways, inviting the recipient to pause and appreciate the thoughtfulness behind the packaging before opening it.

What’s more, unlike paper, the material can then be reused over and over again, which has made furoshiki a popular, eco-friendly alternative. When Yuriko Koike was the Japanese Minister of the Environment, she praised the benefits of furoshiki, saying, “It’s a shame for something to go to waste without having made use of its potential in full.”

I realized that Jesus came to us in furoshiki, wrapped in cloths. And while the strips of swaddling served their original purpose long ago, God continues to reuse those small pieces of cloth over and over again.

‘This Will Be a Sign’

The concept took a personal turn a few years later. It was the third Sunday in December, deep into the Advent season. At the close of the year, I was running on fumes, doing my best to muster up ideas for yet another Christmas sermon. But truth be told, after 15 years of preaching Christmas-themed messages, I felt nothing but thin, flat, and exhausted.

Part of the fatigue was due to internal battles. A few years prior to this, I had hit a mental and emotional wall that culminated with a diagnosis of Obsessive Compulsive Disorder (OCD). The label carries all kinds of preconceived notions and gets applied to a broad range of symptoms. But at the root of things, being told I had OCD simply underscored the reality that I was filled with anxiety.

OCD is sometimes referred to as “brain lock,” and that seems an apt description. My mind can get stuck in an endless loop around thoughts and fears that for most people would be easy to dismiss. And the energy required to manage my headspace left me drained.

I felt boxed in mentally, as if I were bound in one place and the world had closed in on me. I couldn’t express myself fully or freely. The tension and tightness I carried in my body reflected the constriction in my mind. The struggle was ongoing and at times immobilizing.

Thankfully, I was not alone in it. I had a wealth of incredible support, and I could function as needed. But I was suffering, exhausted, and stuck.

In my fatigue, I didn’t have a clue where to go for this particular sermon, what thread to follow. The only scrap of Scripture that had lodged itself in my brain was the angel’s line to the shepherds: “This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger” (Luke 2:12).

Wrapped in cloths. That didn’t seem a particularly fruitful starting point. I could see why the sign mattered to the shepherds: That was how they would know they’d found the right baby. But it hardly seemed like a clue to help a congregation, or me, navigate life.

In fact, I had come to the theological conclusion that signs in general were not worthy of pursuit. After all, hadn’t Jesus criticized the crowds for wanting signs? Don’t signs lead to a misguided fascination with miracles and the inexplicable?

Nevertheless, I began to think about the rest of the angel’s message, the words he had spoken just before mentioning the sign. He said, “I bring you good news that will cause great joy for all the people” (Luke 2:10, emphasis mine). The good news, by his account, was for everyone. Could that good news include the sign he shared?

More specifically, was there a sign in there for me?

Tightly Bound

The practice of swaddling crosses cultural lines and can be traced to the earliest civilizations. Archaeologists have found tiny carved figurines of swaddled babies that date back thousands of years before Christ.

For centuries, parents believed that wrapping infants tightly in place helped their limbs to grow straighter. For a baby to be unswaddled suggested it was abandoned and uncared for (see Ezek. 16:4).

While it is popular again today, swaddling fell out of fashion in the 18th century, when physicians largely believed the tightness of the binding was not healthy. Babies need to be able to move somewhat freely for natural development. I knew from watching my own children that being surrounded by a snug blanket can provide a sense of security to an infant. But some studies suggest excessively restricting movement can distress a child and even stunt growth or lead to deformities.

It was new for me to consider this less pleasant side of swaddling. I can imagine Jesus in that manger, arms and legs straining against the unyielding bonds. What must it be like for a baby—particularly this baby, God incarnate—to be unable to move in any direction, held fast like a prisoner in a straitjacket? What must it have been like to have your world shrunk and narrowed so severely?

And here is where the light dawned in my darkness. This historical detail from Christ’s birth suddenly transformed into a personal sign for me. Because I no longer saw just a baby in a blanket, but a God who entered into my boundedness, who shared inside knowledge of all I was feeling. That was part of his gift to me, tucked away like hidden treasure in the folds of furoshiki, waiting to be discovered.

The conditions of his advent were a small metaphor for his entire life. As the Son of God became flesh and bones, he experienced an unfathomable limitation of himself. The universe closed in around him, restricting him with time and space (see Phil. 2:6–8). Having a human body was like being swaddled, as it contained Almighty God in unnaturally small dimensions.

When Jesus grew up and went to face his greatest ordeal, we’re given the detail that he was bound and remained bound from one trial to the next (John 18:12, 24). On the cross, nails took the place of the cords as his restraints, but they were not what held him to the cross. It was his willingness to remain there, fully immobilized on our behalf.

God with Us

At some point, each of us meets the limits of being human. It may not be through an anxiety disorder. Maybe it’s the stifling experience of a job where your best skills are never used. Or a broken family system from which you cannot extract yourself. Or past choices whose consequences still choke and bind. Or addictions you feel powerless to control. We all suffer the inescapable reality of sin and its fallout in this broken world. And we can relate to the psalmist when he described the cords of the grave coiling around him (Ps. 18:5).

The simple image of Jesus, God’s gift to us, being wrapped up in cloths comforts me with the powerful truth: He understands the bindings on my mind and soul as only someone who has a shared experience can. The concept of Immanuel, God with us, takes on a new and profound clarity.

Psalm 91:3 says, “Surely he will save you from the fowler’s snare.” It’s such a vivid picture of rescue, being released from a bird catcher’s trap. But notice what verse 4 says about how God does that: “He will cover you with his feathers, and under his wings you will find refuge.”

God becomes the bird himself, stepping into the trap set for us and saving us from the inside. He joins us where we are caught, subjecting himself to the confinement of being human. This is the heart of the gospel. And it was right there in the manger.

Even better, the manger isn’t the only time we find God in furoshiki. At the end of his earthly life, Jesus, our gift, was laid in the tomb, carefully and lovingly wrapped in strips of cloth.

However, this time around, the story ends with the image of the cloths being left behind in the tomb, set aside by the risen Christ. The gift is now fully ours, the wrappings discarded. He broke the power of the bindings that had held him in a death grip and emerged into complete and total freedom.

This is the hope that I claim as I reflect on the sign of the manger. It is no small thing that Jesus identified with us in his humanity, joining us in our confinement. I need a Savior who I know understands my struggles in such a personal way.

But it is a far greater wonder that he promises a glorious freedom from our own swaddling. The cloths will be set aside. As the restraints are beginning to loosen for me now, I look forward to the day we will leave behind all that currently binds. The day we can fully take in the greatness of the gift of God himself, no longer veiled by furoshiki of any kind.

That is still good news—the best news—for all the people.

Jeff Peabody is the senior pastor of New Day Church in Tacoma, Washington.

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Theology

Your Empty Nest Is God’s Opportunity

Four ways to rethink your post-parenting years in light of the Great Commission.

Christianity Today November 27, 2018
Hero Images / Getty

Recently, I sat with a friend who uttered the tear-filled words, “I am no longer a mother.” She explained that her children had gone to college in different states, her nest was empty, and her heart felt saddened by the radical change. Given that most of her daily life revolved around children for almost two decades, it came as no surprise that she needed time to grieve the loss.

Many Christian women who no longer have children at home find themselves in the same place. The reassuring news is that motherhood is not a short-term commitment—it’s a lifetime covenant. Mary the mother of Jesus was present throughout his ministry and mentioned among those who witnessed his crucifixion. In fact, one of the last things Jesus did before his death was to ensure that his mother was recognized and taken care of (John 19:25–27). If Mary is our model, motherhood is not limited by age or proximity.

Although our homes or “nests” might seem empty when our children leave, the act of parenting extends well beyond the childhood years and well beyond our own walls. As we seek to reimagine our nests—especially with the holidays around the corner—we might do well to consider these four insights:

1. Think of your nest as open, not empty.

The term “empty nester” sometimes carries connotations of hollowness, hopelessness, and loss of identity. But those who have raised children and launched them into the world carry special wisdom, knowledge, and grace. We are full, not empty, and the hard-won wisdom of our years is a tool that God can use as we evangelize and disciple those around us. As the writer of Job says, “Is not wisdom found among the aged? Does not long life bring understanding?” (Job 12:12).

Furthermore, motherhood goes beyond the children that we physically birth and includes the many others that we’re called to care for and love—our friends’ kids, our Sunday school students, our colleagues, friends, and neighbors. In other words, our nest is not empty—it’s ever extending to those around us.

2. Find a younger mother to invest in.

Scripture invites older generations to be influencers of the younger generations (2 Tim. 1:5, Titus 2:3–5, Heb. 13:7). When we see our nest as a growing space rather than an empty one, we recognize the need to make room for other women who need our support. As Levina Musumba Mulandi writes, “Titus 2:3–5 tells us that the older women are called to participate in the transformation of younger women. … This model has the power to transform not just individuals but also our communities and cities on this side of eternity.”

Years ago, I had the privilege of being part of a MOPS group that assigned each mother a mentor mom. The mentor usually had a child in middle school, at least, and was older and wiser than the young mother mentee. To this day, I’m still in contact with the mentor I was assigned to. Whether I talk to her daily or yearly, I know that her wisdom will speak to my motherhood journey and direct me back to God.

As you navigate your own empty nest, seek out a young mother you can pray for behind the scenes, one who can receive your words in the light of wise counsel. As Proverbs tells us, “Where there is no guidance, a people fall, but in an abundance of counselors there is safety” (Prov. 11:14).

3. Rejuvenate relationships with your young adult kids.

According to developmental psychologist Erik Erikson, even though young adults are individuating from their parents, they still seek out intimacy. They desire deep relationships, and when they’re not able to satisfy that need, they often experience isolation and loneliness.

In other words: Although our young adult children may be geographically distant from us, their hearts still yearn for closeness. They want to be seen as adults, not kids, so the relationship dynamics will naturally shift. But when we embrace our children as adults and meet them where they are with compassion and discernment, the doors open for deeper connection and also deeper spiritual discipleship.

Here again, Mary the mother of Jesus offers an example. Arguably, she “parented” her adult son by being present during his life’s transitions into ministry, adulthood, and death, when she stood at the foot of the cross (Luke 2:19).

Our kids, too, need us to be present—even at a distance.

4. Think beyond the nest.

Some Christian women choose to pause their career when they become a mother and restart it after their kids leave home. I witnessed this with my own mother. As a young parent with little funds or extra time, she was unable to complete her nursing degree when I was born. The year I graduated high school, however, she started working full-time while completing her degree. I watched her pursue a passion that had been buried for years, and this in turn gave me the courage to remember that whatever I laid down while my kids were young could be picked up later in God’s timing.

Erikson believes that the central challenge of those in middle adulthood is finding something worth investing in, also known as generativity. Generativity involves intentionally leaving your mark for the next generation through volunteer work, a second career (like my mother’s), a hobby that benefits your community, or other acts of generosity. In keeping with the Great Commission (Matt. 28:19–20), this generative time allows us the opportunity to expand our nests beyond our homes and spread the gospel to those we come in contact with.

As Scripture attests, God delights in every detail of our lives. No matter our age, we can flourish and bear fruit that will bring glory to God. As the psalmist tells us, those “planted in the house of the Lord … will flourish in the courts of our God. They will still bear fruit in old age, they will stay fresh and green” (Ps. 92:13–14).

With God’s eternal purposes in mind, we can trust that he will watch over our children as they mature and also watch over us as we seek to open our nests to others.

Victoria Riollano is a mother of six, author, speaker, and psychology professor who resides in the DC metro area. For more on her ministry, Victory Speaks, find her on Facebook or at victoryspeaks.org

Reply All

Responses to our October issue.

God of the Second Shift p. 34

As I’ve been reading more and more about vocation and calling, I have struggled with applying the “big ideas” of Genesis 1 and 2 to my job and to the jobs of those in similar industries (e.g., the food industry). I’m thankful for this article. I hope CT continues to bring into the fold points of view from all walks of life.

Matt Welborn Oklahoma City, OK

Brilliant article on faith and work from @CTmagazine. Make sure you get to the end where it gives constructive suggestions to you no matter what your circumstances.

@PhilipJBenjamin

Very glad to see @JeffHaanen’s cover story in @CTmagazine on working people, but hoping there will be a follow-up that more directly addresses urgent issues of worker justice. Evangelicals helped to found the labor movement and should stand in strong support of it today.

@heathwcarter

The Real Reason to Oppose Roe v. Wade p. 27

The decision of Roe v. Wade in 1973 did not open the doors to abortion but merely eliminated the illegality of the procedure. Abortion had been around long before the decision was handed down and will continue after the expected demise of the ruling. The role of the church should not be to support once again the criminality of the act but to create an atmosphere of grace and redemption for those faced with such a burden or decision. It falls upon the church to provide realistic options available to all who are faced with unwanted pregnancies, including emotional and financial support, forgiveness, and hope, not threats of incarceration. Allowing our responsibility as Christians to be governed by our Constitution is both lazy and unscriptural. To hide behind legislation will not further the work of the kingdom but cause greater animosity and division.

Steven Eldridge Cupertino, CA

Roe isn’t the issue; morality is. Christians today live in a secular society and cannot depend on the norms of that society to conform to God’s intended order. Instead of making moral arguments against Roe, we need to spend time and effort teaching the value of life in the kingdom of God.

David Poch Williamsport, PA

The Arbor of God p. 48

Refreshing, biblically expounded, and informative. I have struggled with dualism in the evangelical church where I worship. But this article puts my environmental action into the context of God’s plan, better than I’ve heard from proponents of “eco-churches.”

David Neate Ballarat, Australia

When I return to the farm that has been in our family for generations, the trees are what I am drawn to. The old trees have seen so much of our family’s history, and we grieve when one finally falls. It took Matthew Sleeth’s words to help me realize how much space trees take up in Scripture. It also took a while to read the article as I had to go back and forth between it and the Bible sitting next to me. I was blessed by the article and realized just how much I depend on trees to settle and calm me.

J. Beth Garner Lee’s Summit, MO

I too have pondered the alleged negative connotations of being a Jesus follower who is a “tree-hugger.” Thank you for exploring trees in Scripture and giving us permission to embrace both our Creator and the splendor of this aspect of creation. The photos and artwork accompanying Sleeth’s thoughtful treatise effectively underscored his words. Thank you for once again prodding us to think outside the box.

Brenda Zook Belleville, PA

The Dangerous Mr. Rogers p. 69

I think that @D_L_Mayfield’s unique sense of vocation/calling toward her neighbors makes her an ideal person to write about Fred Rogers’s life and work. This is a great piece.

@shaunmjex

“The Dangerous Mr. Rogers” was a rather alarming title for the review of the new book on Fred Rogers, but I’m glad that it wasn’t an attempt to besmirch his character or reveal some dirt in his past. With the present political/cultural climate today we need a lot more Mr. Rogers! Thank you for the review.

Daniel Rogers Denver, PA

My Supernatural Shakeup p. 96

Jonathan Tjarks’s article rang true because he integrated biblical truth with science, history, human nature, and his own personal journey. I’ve seen his sports coverage here in Dallas but am touched by his honesty and heart to share his story in a different venue.

Stephen Chock Dallas, TX

Awesome testimony, man. Love the line about how our knowledge of science progresses; I think that’s a wise perspective that few evangelicals seem willing to embrace. Keep up the faith and the great basketball work!

@squalltimore

#WorkingClassGospel

Excerpts from a Christianity Today Twitter chat about the need for a theology of work that is inclusive of the working class.

CT: Growing up, what did your parents and society teach you about the value (or lack thereof) of working-class jobs?

My parents and my working-class neighborhood taught me the importance of core values, gratitude, and what it means to live in “community.” The sense of hard work and “togetherness” are so deeply embedded in the working class.

@KimberlyCredit

CT: Did the church’s message about the working class reinforce or challenge what you heard from family and society?

The church was comprised of working-class people. So the gospel spoke to loving your family, living well, be good stewards, and handling the troubles of the times and seeing the working hand of God.

@Jhoodmartin

CT: What types of blind spots do churches often have when engaging people in the working class?

There is a tendency in our national discourse when we hear the term “working class” to have our minds automatically go only to the white working class. In having this discussion, we should remember how heavily non-white the US working class is, nowhere more so than in the church.

@evanbear20

In the context of theological education, working-class voices are often missing from the texts and perspectives assigned. The intersection of race, gender, and class is often erased.

@pshepp0593

CT: Beyond preaching and teaching, how can the church best support the working class practically?

Put working class folks in positions of authority. From what I’ve seen, college-educated business folks have a monopoly on committees and leadership groups.

@JacobGarrett

CT: What types of blind spots do professionals often have when engaging people in the working class?

There’s a lack of empathy when the working class are told that they can “get out” like others before them with “hard work.” The working class are some of THE hardest workers I know.

@rsession

CT: What does a robust theology of faith and work look like?

A robust theology highlights the fundamental goodness of all kinds of work as an expression of service to God and others.

@vbacote

News

Reading The Jesus Storybook Bible in Iceland

In the world’s most bookish country, evangelicals are taking up the ministry of translation.

catalby / iStock / Getty

In the pitch dark of Christmas Eve in Iceland, after family dinner and unwrapping presents, the lights stay aglow for another special tradition: reading. Not just reciting the Nativity story or The Night Before Christmas; book lovers in the tiny Nordic nation spend the night cracking into the shiny new hardbacks they received as gifts.

Gunnar Ingi Gunnarsson, a pastor in Reykjavík, remembers his father staying awake until 6 a.m. on Christmas, curled up with a box of chocolates and whatever book he’d received that year.

Even in the 21st century, the decades-old read-a-thon carries on. Bolstered by a cultural love for stories (dating back to the Viking sagas that chronicle the island’s history), Iceland now publishes and reads more books per capita each year than almost anywhere else.

Though sales have dipped due to digital options, Iceland’s printing output has remained steady at about 1,500 books a year, according to government statistics. The bulk of the new titles come out in the months leading up to Christmas during Jólabókaflóð, or the “Yule Book Flood,” so they can be given as gifts and read during the holidays.

For years, Gunnarsson has dreamed of his own three kids getting to unwrap one particular book: The Jesus Storybook Bible.

Though the popular children’s Bible has sold 3.2 million copies in 38 languages, Icelandic wasn’t one of them. Few evangelical books at all make it to the overwhelmingly secular island, deemed the “most godless country in Europe.” And just one version of the Bible is available in print in the local language.

But this year, Gunnarsson finally was able to give his kids—and hopefully thousands of others—an Icelandic version of Sally Lloyd-Jones’s colorfully illustrated storybook, crowdfunded by evangelicals in Iceland and supporters abroad.

“The reason we went with The Jesus Storybook Bible for the first [translation project] is that it’s actually a great resource for adults reading it too. They get a holistic view of Scripture as it points to Christ,” said Gunnarsson, who leads Loftstofan Baptistakirkja, the only doctrinally Reformed church in Iceland, and is also the founder of The Iceland Project, a network for church planting and theological training.

The project’s supporters covered the roughly $6,000 translation cost plus $20,000 to get the new edition of the kids’ Bible printed in time for the Jólabókaflóð. It’s the first in a series of translations aimed at building Bible-based resources in a country whose Lutheran strongholds, evangelicals say, have given way to cultural Christianity, distorted theology, and unbelief.

Though nearly all Icelanders know English—so much that some fear the language will overtake Icelandic in the coming decades—it’s pricey to get Christian bestsellers shipped and imported from the US to an island in the middle of the ocean: nearly triple the cost of the book itself. Plus, even fluent English speakers in the country are often less familiar with theological terms in English such as transubstantiation, or even grace, Gunnarsson said.

Some form of Christianity has been practiced in Iceland for as long as humans have lived there, but the land of fire and ice has turned increasingly skeptical and secular.

Up until five years ago, anyone born in Iceland was automatically registered as a member of their family’s religious tradition—usually the national church. Two in three Icelanders still belong to the Church of Iceland; however, fewer than 10 percent of the population attend services regularly, and one recent survey found that over half the population doesn’t consider themselves religious.

The Iceland Project hopes to capitalize on the lingering cultural Christianity to introduce neighbors to gospel truth. Since many babies still get baptized in the Lutheran church for the sake of custom, the 3,000 copies of The Jesus Storybook Bible printed this year could also be used as baptism gifts.

“Most of the kids’ Bibles here in Iceland are moralistic,” Gunnarsson said. “They’re about getting you to share your toys and not necessarily about the gospel or your need for a Savior.”

More than a decade ago, as a doubting and disillusioned pastor’s kid, Gunnarsson discovered a new understanding of the Christian faith through American evangelical professors and pastors. He spent his nine-hour shifts working at a grocery store listening to Reformed Theological Seminary classes and audiobooks by John Piper, Tim Keller, Matt Chandler, and David Platt, and eventually became saved right in the aisles.

“I started realizing the importance of healthy doctrine,” he said. Doctrine is now his central concern for Christians, leaders, and churches in Iceland. “Healthy theology should automatically spring to healthy doxology.”

After The Jesus Storybook Bible, the Iceland Project will begin fundraising to publish a newer version of an out-of-print 1981 Icelandic Bible, or Biblía. The only current Icelandic Bible available in print is a 2007 translation updated with gender-inclusive language.

With just 5 percent of the population belonging to Christian traditions outside of the largely ceremonial Evangelical Lutheran Church of Iceland, there’s no significant demand for the kinds of books like those that transformed Gunnarsson’s life. But these theologically rich texts are the ones the Iceland Project set out to translate: Bibles, ecclesiology titles from 9Marks, The Reason for God by Tim Keller.

Gunnarsson isn’t thinking about what Icelanders want now. He’s thinking about the future. “The churches will need tools at their disposal,” he said, describing the project’s vision to see 250 orthodox churches launched in Iceland over the next century. “They will need books and resources. They will need classes. I try to think in the long term.”

In some ways, it’s a very Icelandic mindset. A country so small and insular puts a high emphasis on what gets passed down through the generations. Evangelicals in Iceland want to revive a heritage of faith, one church at a time.

Loftstofan Baptistakirkja—in English, the Upper Room Baptist Church—opened in Reykjavík in 2013 and will welcome its first pair of Southern Baptist church planters next year. Redeemer City will also launch in the capital (nearly two-thirds of Icelanders live in or around Reykjavík), geared toward international residents.

Over the past decade, Loftstofan has grown to about 25 members and usually double that in weekly attendance. Gunnarsson knows those figures seem paltry, but 50 to 60 people in a service would rank them among the top 5 churches in Iceland for attendance.

The entire churchgoing population on the island would be outnumbered by one of America’s larger megachurches.

“I find strength in the Word of God, equipping me for every good work,” he said. “I find strength in the Spirit of God: comforting me, guiding me, strengthening my hands. And in the people of God … these people who walked in strangers and are now your brothers and sisters that you’re sharing this burden with—there’s an amazing encouragement in that.”

Kate Shellnutt is associate online editor for

Christianity Today

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News

Gleanings: December 2018

Important developments in the church and the world (as they appeared in our December issue).

KTS Design / Science Photo Library / Getty

Democratic Republic of the Congo: Christian doctor awarded Nobel Peace Prize

Congolese gynecologist Denis Mukwege was named a co-recipient of the Nobel Peace Prize for his work bringing physical and spiritual healing to tens of thousands of women raped by militants in the country’s civil war and ongoing conflict. At the Pentecostal-run Panzi Hospital in Bukavu, he provides holistic care for women, starting with a specialized procedure to address fistulas and other injuries from rape. Mukwege has led a crusade against sexual and gender-based violence, saying to fellow Christians, “It is up to us … through God’s Word, to exorcise all the macho demons possessing the world so that women who are victims of male barbarity can experience the reign of God.”

Northern Ireland: Christian bakers win gay cake case

The highest court in the United Kingdom ruled that the evangelical owners of Ashers Baking Company in Belfast could not be compelled to decorate a cake to say “Support Gay Marriage” in violation of their own beliefs. The five UK Supreme Court justices unanimously agreed with the bakers that declining a cake based on a message is different from discriminating against a client because of their LGBT identity or stance. The case was similar to Jack Phillips’s recent Masterpiece Cakeshop win before the US Supreme Court but resulted in a much broader victory for free speech protections.

Nigeria: Boko Haram keeps Leah Sharibu as a slave

The teen celebrated across West African churches as an inspiration will be kept as a “slave for life” by Boko Haram rather than executed. The Nigerian terrorist group’s ISIS-affiliated faction had earlier threatened her with death. Leah Sharibu, kidnapped in February along with 100 classmates in the northeastern village of Dapchi, refused to recant her faith and thus became the only one not released. The 15-year-old’s conviction has inspired Nigerian Christians, who joined her parents in advocating their government to intervene for her release. The terror group killed a pair of kidnapped female aid workers this fall for “abandoning Islam” and said it would keep a third kidnapped worker—Alice Ngaddah, a Christian UNICEF worker and mother of two—and Sharibu as slaves.

Iraq: US pledges $300M to Nineveh Christians

The 40,000-some Christians who have returned to northern Iraq after being forced out by ISIS will have a new wave of support from the United States as they rebuild. USAID doubled its assistance pledged to minority faiths in the vulnerable Nineveh Plains to a total of $300 million and sent new personnel to the region to prevent the kinds of bureaucratic holdups that previously slowed the funds. Religious freedom advocates celebrated the efforts, which follow up on Vice President Mike Pence’s promise to provide direct support to Christians, Yazidis, and other persecuted faiths.

Moody, Gordon-Conwell name new presidents

Moody Bible Institute has appointed Mark Jobe, lead pastor of multisite Chicago megachurch New Life Community, as its next president. Jobe takes the helm at the 133-year-old Bible college in January, a year after its top leaders resigned amid concerns over its financial and theological direction. Gordon-Conwell Theological Seminary’s new president, Scott W. Sunquist—dean of Fuller Theological Seminary’s School of Intercultural Studies—is slated to begin his tenure this coming summer. He will become the third missiologist to lead a major American seminary.

Ex-Christian Post publisher indicted in $10M fraud

Former Christian Post publisher and Christian Media Corporation (CMC) CEO William C. Anderson faces fraud and conspiracy charges after investigators with the Manhattan district attorney’s office discovered what they say was a scheme to obtain millions in loans under false pretenses. Anderson was indicted along with the CEO of IBT Media, which used to run Newsweek magazine. They have denied the charges. CMC and IBT have ties to controversial Korean pastor David Jang and the university he founded, Olivet, which is also under investigation by the Manhattan DA.

News

If You Give a Tsunami Survivor a Crayon

Ministries in Sulawesi, Indonesia, engage kids in a crucial first step in trauma healing: play.

Jon Krause

In a church in the bayside city of Palu, Indonesia, volunteers smile wide as they lead dozens of children in sing-alongs with hand motions. They pass around coloring pages with packs of crayons and colored pencils. The group sits cross-legged on the white tile floor, hands folded in their laps, to pray together.

It looks like a typical day at Sunday School—and that’s the point. Because outside of the walls of GPID Manunggal Palu, these kids’ world is a disaster zone.

A 7.5-magnitude earthquake struck nearby in late September, causing a massive tsunami, aftershocks, and mudslides that killed more than 2,000 of their neighbors—including hundreds of students at a Bible camp. Their streets are unrecognizable, with crumbled buildings and buckled roads. They’ve lost homes, electricity—and normalcy.

“The kids miss their normal routine,” said Priscilla Christin, spokesperson for World Vision Indonesia. “Routines like school are especially important when children have experienced a scary event.”

Days after the earthquake, ministries rushed to provide safe spaces and trauma recovery programs specifically for kids, who often can’t process what has happened or what they’re feeling as readily as adults. “They lack both the language and life experience to understand what they’re going through,” said Jamie Aten, founder and executive director of the Humanitarian Disaster Institute (HDI) at Wheaton College.

Relief charities like World Vision and Samaritan’s Purse have seen on the ground what researchers like Aten have concluded: Even basic care—like a safe location, kids to play with, and someone to talk to—can go a long way toward reducing long-term trauma.

“If you’re meeting the physical needs of a child, know—according to the research that we’ve done—you’re also attending to that child’s emotional well-being and their spiritual well-being and even social well-being,” said Aten, who studied children’s responses to disasters such as the San Francisco earthquake and Hurricane Katrina.

“All of those parts of who we are, that make us human, are all interconnected. When we’re able to intervene in one area, it starts to minister to other parts of that person.”

Across Indonesia’s Central Sulawesi province, nearly a half-million children were affected by the disaster. More than 2,700 school buildings were reported destroyed, so churches and ministries opened their doors to offer kids a place to go beside the makeshift tents their families now live in.

Within three weeks after the disaster, more than 1,000 kids—Muslim and Christian alike—were regularly showing up at World Vision sites across the province. At these “child-friendly spaces,” they could play, sing, draw, and socialize, with the help and direction of trained facilitators. “When we ask them how they feel, some of the children would remain silent, staring at a blank space,” Christin said.

In crisis mode, many little kids have the same big questions as their parents: What will we do next? Why did this happen to us? Where was God?

“Giving them a safe space to play, to learn, to be a child, helps reconstitute themselves, to build confidence. You want to give them opportunities to express themselves, to talk,” said Ken Isaacs, vice president of programs and government relations at Samaritan’s Purse.

In addition to the basic necessities, children need “psycho-social activities, an encouragement, a hug,” he said. “They need to know there’s going to be a tomorrow.”

Unable to deploy teams on the ground due to government restrictions, Samaritan’s Purse coordinated relief efforts in Central Sulawesi through its local church partners in the world’s most populous Muslim country. Christians make up about 10 percent of the population in Palu but up to 60 percent in some surrounding villages, Isaacs said.

The Indonesian Protestant Church in Donggala (GPID), the biggest Protestant denomination in the province, suffered major losses. A GPID Bible camp outside Palu moved nearly a kilometer in a mudslide, burying more than 200 high school students in the mud and rubble.

Aid workers with World Help searched for survivors in surrounding villages, spotting baby strollers in front of collapsed wooden houses and pulling tiny bodies out from the mud.

GPID focused its trauma counseling programs on children, while also reaching out to visit members who lost loved ones or homes, said board member and pastor Yance Darmawan.

The magnitude of loss also weighed on workers and volunteers. David Soetedjo with Indonesian Care, an urban ministry partnering in the relief efforts, asked for prayers for God to continue to enable the workers tasked with providing psychological and spiritual assistance.

“God has suffered with survivors.” ~ Yuberlian Padele, Tentena Theological Seminary

Even worship itself can be a vehicle for routine and normalcy for families after disaster, HDI research indicates.

In Central Sulawesi, Christians began the healing process in worship services, one song and sermon at a time. Some gathered in the grounds where their sanctuaries once stood or held impromptu services at evacuation sites. Congregants tried to balance their sense of trauma with hope that God would bring restoration and renewal, Darmawan said.

In church buildings that withstood the devastation, the tragedy lingered. At Bethany Fresh Anointing, an evangelical church in Palu, the worship band’s keyboardist played in the church’s first gathering since the disaster, even though his home had been destroyed and his wife and son were still missing. On the church’s Facebook page, church members commemorated the dead in comment threads, praying that the youngest victims among them are now in the arms of Jesus.

At Immanuel Church, another evangelical congregation in Palu, the empty pews serve as stark reminders of the friends and neighbors who were trapped or fled after the earthquake. Attendance has dropped from 2,000 to just 300, and church leaders wonder how they will maintain their ministries without the community to fund and support them.

“The church is very instrumental in maintaining the faith of the people,” said Yuberlian Padele, rector of Tentena Theological Seminary and former general chairperson of the Central Sulawesi Christian Church (GKST), a major Reformed denomination in Indonesia.

Several Salvation Army congregations in Central Sulawesi immediately organized open kitchens and temporary schools and reached out to serve their Muslim neighbors. “We are the same victims of the tsunami,” said Major Santi White. At churches, she said, you can tell that the Christian community “is very close to God” in the midst of the recovery. “They feel fear of the Lord.”

As they look to the future of the faith they hope to pass down to the next generation, local Christians have to reconcile the physical destruction with eternal hope. “The vast majority of very mature Christians accept the reality of the loss and destruction,” Padele said. “God has suffered with survivors; God will always defend them in starting a new life. God has prepared the best life now and in the future.”

Kate Shellnutt is associate online editor for Christianity Today.

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