Doctrine and Mission

Author: Pastor4284

  • From Garden to Glory: A Biblical Story of Thanksgiving

    Thanksgiving Day has a way of awakening our senses. The smell of turkey drifting from the oven. The sound of family filling the house. Football humming in the background. Laughter, clattering dishes, old stories retold. The table is full, and for a moment—even if brief—we feel the goodness of receiving.

    But the joy we taste on Thanksgiving doesn’t begin with America, tradition, or even the Pilgrims. The heart of Thanksgiving begins in the opening pages of Scripture, flows through the story of redemption, and stretches all the way into the New Creation, where gratitude will finally be unbroken forever.

    Creation: A World Overflowing With Good Gifts

    The first note of gratitude in Scripture is struck by God Himself. Six times He declares His creation “good,” and the seventh time—after forming humanity—He calls it “very good.” Creation is God’s extravagant generosity on display.

    And God not only makes a good world; He gives it.

    “Behold, I have given you every plant yielding seed… and every tree with seed in its fruit. You shall have them for food.”
    —Genesis 1:29

    The first picture of human life is not of earning, striving, or deserving—it is receiving. Humanity begins with open hands. Adam’s first recorded words (Gen 2:23) are a kind of hymn of gratitude: “At last! Bone of my bones…” He receives God’s gift of a wife with wonder.

    Creation teaches us that thankfulness is not an occasional feeling—it is the original posture of humanity.

    When Thanksgiving Breaks: The Fall and the Ingratitude of Sin

    But thanksgiving doesn’t survive long.

    In Genesis 3, the serpent doesn’t tempt Eve by attacking God’s existence—he attacks God’s goodness. He whispers that God is withholding something, that His gifts aren’t enough, that humanity deserves more.

    The fall begins with discontent.

    It is not hunger, but ingratitude, that leads humanity toward rebellion. Adam and Eve grasp for the one thing not given, believing that the Giver cannot be trusted.

    This theme becomes explicit in the New Testament:

    “For although they knew God, they did not honor Him as God or give thanks, but became futile in their thinking…”
    —Romans 1:21

    Paul puts ingratitude at the root of idolatry. A refusal to thank God is not a small flaw—it is the essence of sin. Sin always begins by seeing God’s gifts as insufficient, His ways as restrictive, His goodness as questionable.

    To be unthankful is to place ourselves at the center of the universe.

    Israel: A People Formed by Thanksgiving

    Even after the fall, God purposes to shape a people marked by gratitude. The Old Testament is full of thanksgiving—because salvation, provision, and covenant are all gifts.

    Thanksgiving in the Psalms

    The Psalms ring with thanksgiving from beginning to end:

    • “Oh give thanks to the LORD, for He is good” (Ps. 107:1).
    • “I will give thanks to the LORD with my whole heart” (Ps. 9:1).
    • “Enter His gates with thanksgiving” (Ps. 100:4).

    Israel’s worship trains their hearts to say, “Everything I have is from God.”

    Daniel: Gratitude in Exile—Thanksgiving as Defiance and Worship

    Among all Old Testament examples, Daniel’s thanksgiving may be the most counterintuitive and powerful.

    Daniel is far from home. His nation has been crushed. The temple—where sacrifices of thanksgiving once rose—has been destroyed. He lives under pagan kings with pagan laws in a pagan land. Yet when a decree forbids prayer to anyone but the king on penalty of death, Daniel doesn’t panic, hide, or negotiate.

    He does what he has always done.

    “He got down on his knees three times a day and prayed and gave thanks before his God.”
    —Daniel 6:10

    Daniel’s gratitude in Babylon shows:

    • Thankfulness is not tied to circumstances. His homeland is gone. His future is uncertain. Yet he gives thanks.
    • Gratitude is a declaration of allegiance. Giving thanks to God is Daniel’s way of saying, “Nebuchadnezzar is not my provider. Darius is not my protector. God is.”
    • Gratitude is spiritual warfare. Daniel knows that everything around him is designed to make him forget God’s goodness. Giving thanks is his resistance.
    • Gratitude is rooted in memory. Daniel remembers God’s faithfulness to Abraham, Joseph, and David. Exile cannot erase the story of God.

    Daniel teaches us that thanksgiving is not merely polite; it is courageous. It is easy to give thanks when the table is full. It is another thing entirely to give thanks in a foreign land, under threat, surrounded by darkness.

    Yet that is exactly where gratitude shines brightest.

    Jesus: Thanksgiving at the Heart of Redemption

    Jesus models the humanity we were created to be—utterly dependent on the Father and perfectly grateful.

    He gives thanks before multiplying the loaves (John 6:11). He gives thanks before raising Lazarus (John 11:41). His life is one long expression of trust in the Father’s provision.

    But nowhere is His gratitude more stunning than at the Last Supper.

    He Gave Thanks Knowing What Was Coming

    Luke tells us:

    “He took a cup, and when He had given thanks… He took bread, and when He had given thanks, He broke it…”
    —Luke 22:17–19

    This is extraordinary.

    Jesus is hours away from betrayal, arrest, abandonment, humiliation, torture, and crucifixion. He knows the wrath of God is coming. He knows He will be crushed for our iniquities.

    And He gives thanks.

    What is He thanking the Father for?

    • The cross itself. Jesus gives thanks because the cross is the Father’s will—and the salvation of His people.
    • The New Covenant. He gives thanks because His broken body and shed blood will open the way to forgiveness, adoption, and eternal life.
    • The joy set before Him. Hebrews 12:2 says Jesus endured the cross for the joy that was coming—the joy of redeeming a people for Himself.

    Thanksgiving shapes redemption from the inside.
    The gospel is not only good news—it is gift. And Jesus receives His mission with gratitude.

    The Lord’s Supper reminds us that every time we take the bread and cup, we are joining Jesus in that same posture of thanksgiving.

    The Early Church: A People of Glad and Grateful Hearts

    The first Christian community in Acts is marked by joy and generosity:

    “They received their food with glad and generous hearts, praising God…”
    —Acts 2:46–47

    Gratitude spills into worship, fellowship, and hospitality. The gospel doesn’t diminish thankfulness—it intensifies it.

    Paul commands the church to keep gratitude at the center of life together:

    • “Sing… with thankfulness in your hearts to God.” (Col. 3:16)
    • “Give thanks in all circumstances.” (1 Thess. 5:18)
    • “Abounding in thanksgiving.” (Col. 2:7)

    Gratitude is not optional—it is the fruit of salvation.

    Thanksgiving and Anxiety: The Cure of Philippians 4

    Paul also connects gratitude to emotional renewal:

    “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.”
    —Philippians 4:6

    Thanksgiving is not denial—it is reorientation. When we thank God, we remember His goodness, His sovereignty, His presence—and our anxieties loosen their grip.

    The New Creation: Eternal Thanksgiving in the Presence of God

    The story of thanksgiving does not end with the Church—it ends with the New Heaven and New Earth, where gratitude will finally be unbroken and whole.

    Revelation gives us glimpses:

    • Heavenly beings fall down before God saying,“We give thanks to You, Lord God Almighty…” (Rev. 11:17).
    • The multitude cries out in worship,“Blessing and glory and… thanksgiving… be to our God forever.” (Rev. 7:12)

    The New Creation is a world where:

    • Sin is gone—so ingratitude is gone.
    • Provision is perfect—so thankfulness is full.
    • God dwells with His people—so joy is complete.

    Isaiah foretells a coming feast:

    “The LORD of hosts will make for all peoples a feast of rich food…” (Isa. 25:6)

    Thanksgiving began around a table in Eden.
    It climaxes around a table in glory.

    In the New Earth:

    • No one will grasp for what God has withheld.
    • No one will feel entitled.
    • No one will be anxious.

    Every creature redeemed will overflow with gratitude—not as a discipline, but as delight.

    Thanksgiving will no longer be a holiday.
    It will be the atmosphere of eternity.

  • Redeeming Halloween: Remembering All Hallows’ Eve and Christ’s Triumph Over Death

    All Saints’ Day (November 1st) has been observed since at least the 4th century as a day to honor believers who had passed in faith. The focus has always been on God’s faithfulness, not on veneration of the saints themselves. Scripture encourages such remembrance:

    “Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.”
    — Hebrews 13:7

    The evening before, All Hallows’ Eve, was historically a night of preparation, reflection, and worship. Medieval Christians often:

    • Attended evening prayers or services in the church.
    • Reflected on the lives of the faithful departed.
    • Meditated on mortality, resurrection, and Christ’s victory over death.

    This was a night to confront death with hope, not fear, echoing Paul’s words:

    “O death, where is your victory? O death, where is your sting?”
    — 1 Corinthians 15:55

    Rather than avoiding death or evil, Christians faced them with gospel-centered courage.

    Medieval Practices That Shaped Halloween

    In medieval Europe, All Hallows’ Eve developed folk traditions layered on top of Christian observances. Some practices included:

    • “Souling”: The poor or children would go door to door, offering prayers for the souls of the departed in exchange for “soul cakes.” This was an act of charity and remembrance, rooted in Christian theology.
    • Costumes and Pageantry: People sometimes dressed as saints, angels, or even personifications of death (like the Grim Reaper) to dramatize the triumph of Christ over death. The costumes were not intended to glorify evil—they were teaching tools and reminders of the resurrection.
    • Lighting Candles and Watching Vigilantly: Families and churches would light candles for deceased relatives, preparing spiritually for the Feast of All Saints the following day.

    Over time, secular and folkloric elements—goblins, ghosts, mischief—merged with these traditions. The “trick” part of trick-or-treating emerged from children performing songs or playful acts in exchange for treats, evolving from the earlier Christian practice of souling. By the time it reached America, these customs became the modern Halloween we know today—but without the original focus on worship, reflection, and gospel hope.

    Halloween and the Reformation

    October 31st also holds particular significance for Protestants. On All Hallows’ Eve, 1517, Martin Luther nailed his Ninety-Five Theses to the door of the Castle Church in Wittenberg. And this was not accidental.

    The next morning, All Saints’ Day, thousands of pilgrims would gather to view Frederick the Wise’s collection of relics and participate in church services. Luther strategically chose the eve so that his theses—challenging indulgences and works-based salvation—would reach the largest audience.

    This act reminds us that All Hallows’ Eve can be a night of bold gospel witness. Luther’s Reformation call—Christ alone saves, not relics, indulgences, or human works—fits naturally into the historical purpose of the day: remembering God’s faithful saints and the victory of Christ.

    How Roman Catholic Practices Distorted All Saints’ Day

    While remembering the faithful has always been a biblical and good practice, over time, the Roman Catholic Church attached unbiblical practices to All Saints’ Day. Instead of focusing on thanking God for the faithfulness of believers past, the day became associated with praying to saints as mediators. Rather than reflecting on God’s grace, many came to believe that saints could grant favors or intercede spiritually on their behalf. And instead of celebrating Christ’s victory over death, the emphasis shifted toward relics, indulgences, and human merit.

    Scripture, however, points clearly to one Mediator:

    “For there is one God, and one mediator between God and men, the man Christ Jesus.”
    — 1 Timothy 2:5

    We honor the saints by following their faith and example, not by seeking their intercession.

    Redeeming All Hallows’ Eve Today

    Modern Halloween does not have to be a night Christians fear or avoid. The key is intentionality and focus. Churches and families can reclaim the day as a night of worship, remembrance, and gospel proclamation:

    Family Practices

    • Teach children the history of All Hallows’ Eve and the victory of Christ over death.
    • Read Hebrews 11 together, reflecting on the faith of the “great cloud of witnesses.”
    • Costumes: Choose outfits that point to goodness, courage, or gospel truth. If you allow children to dress as skeletons, ghosts, or other death-related figures, use it as a teaching opportunity: explain that these costumes mock death and point to the resurrection, emphasizing that Christ has conquered the grave. This way, even “spooky” costumes carry a gospel-centered meaning rather than fear or fascination with evil.

    Church & Community Practices

    • Host Trunk-or-Treats or neighborhood events as acts of gospel-centered hospitality. Use the opportunity to provide Scripture readings, candlelight reflection, or stories of faithful believers, turning the event into a teaching moment about Christ’s victory over death.
    • Make the focus spiritual formation, not just fun. Use costumes, games, or candy distribution as a way to illustrate gospel truths and point children and neighbors to Christ.
    • Emphasize hope over fear: whether in sermons, prayers, or conversation, remind your community that death, darkness, and evil have been defeated through Jesus.

    Personal Practices

    • Light candles or hold a small vigil in remembrance of God’s faithfulness.
    • Pray for your children, church, and local community.
    • Share the gospel joyfully when neighbors come to your door.

    Conclusion: A Night of Hope, Not Fear

    Halloween does not belong to Satan.
    It belongs to Christ, who conquered death and the grave.
    It belongs to the saints, whose lives testify to God’s faithfulness.
    It belongs to the gospel, reclaimed in the Reformation and proclaimed still today.

    This All Hallows’ Eve, turn your home, your church, and your family into spaces that:

    • Celebrate the lives of faithful believers,
    • Meditate on Christ’s victory over death,
    • Proclaim the gospel boldly, and
    • Welcome neighbors with generosity and light.

    The Light shines in the darkness,
    and the darkness has not overcome it.
    — John 1:5

    All Hallows’ Eve can once again be a night of worship. Let us reclaim it.

  • The First Thanksgiving: A Celebration of God’s Sovereign Providence

    The story of the first Thanksgiving is often retold in modern America as a sentimental tale of friendship, harvest abundance, and shared meals. While those elements are part of the history, they do not capture the true heart of the celebration. For the Pilgrims who gathered in Plymouth in 1621, the event was not merely a harvest festival—it was an act of worship. The Pilgrims were not just adventurers or settlers. They were Calvinist, Puritan believers who left their homeland precisely because they desired to worship God according to Scripture, free from the domination of state-controlled religion. Their lives, and thus the first Thanksgiving, were deeply shaped by a theology rooted in God’s providence, sovereignty, and covenant faithfulness.

    A People Formed by Calvinist Convictions

    The Pilgrims (more properly, the Separatists) were heirs of the Reformation. Their pastors, including William Brewster and others influenced by the writings of John Calvin, believed that Scripture alone must govern worship and all of life. They rejected the idea that the king—or any earthly power—could dictate how God’s people should approach Him. Their journey across the Atlantic was not one of political rebellion or economic opportunism, but one of obedience. In their own writings, they repeatedly referred to themselves as God’s pilgrims, strangers in a foreign land, seeking a place to freely worship their Lord.

    This identity was rooted in the doctrine of God’s sovereignty. They believed that every trial, every blessing, every disappointment, and every deliverance was under the wise rule of the Lord. When storms battered their ship, when disease claimed their loved ones, and when hunger threatened their survival, they did not interpret these things as randomness or fate—but as part of God’s wise and intentional purposes for His people.

    Providence in the New World

    The Pilgrims’ arrival in New England was marked by hardship. Nearly half of them died during the first winter. And yet, their writings are not filled with bitterness, but with expressions of trust. They believed God had led them there.

    One of the clearest signs of providence came through the help of the Wampanoag people, particularly Squanto. Squanto spoke English—something humanly improbable—and taught the Pilgrims how to grow native crops and survive the climate. Governor William Bradford later wrote that Squanto was a gift of God’s mercy, saying he was “a special instrument sent of God for their good.”

    The Pilgrims saw their survival not as the result of ingenuity or luck, but as the gracious care of a sovereign God who provides for His people.

    The First Thanksgiving Was a Worship Gathering

    When the harvest of 1621 came in, the Pilgrims called for a feast—but this was not just a feast. It was a public thanksgiving to God.

    In their Calvinist tradition, a “thanksgiving” was a recognized religious observance, much like a fast day or day of prayer. It involved:

    • Corporate worship
    • Public prayers
    • Psalms sung by the congregation
    • Testimonies of God’s faithfulness
    • And a shared meal rejoicing in His provision

    The first Thanksgiving was, in essence, a worship service with a meal attached—not a meal with worship added.

    As Bradford and Edward Winslow recount, the gathering lasted several days and included prayer, fellowship, hospitality, and mutual exchange of goodwill with the Wampanoag. The Pilgrims were not celebrating simply the harvest—they were celebrating God, who had provided the harvest.

    Thanksgiving as Theological Witness

    The Pilgrims believed what the Apostle Paul teaches:

    “Give thanks in all circumstances; for this is the will of God in Christ Jesus for you.”
    —1 Thessalonians 5:18

    Their thanksgiving was born out of suffering, not comfort. Their gratitude testified to the God who gives and takes away, who disciplines and rescues, who tests and sustains.

    Recovering the True Meaning Today

    Much of modern culture has emptied Thanksgiving of its deepest significance. It has become a holiday of food, family, and football. But the first Thanksgiving calls us to something richer and more enduring:

    • To recognize God as the giver of every good gift
    • To thank Him not only for abundance, but even in adversity
    • To remember that our lives are sustained by His sovereign hand

    The Pilgrims teach us that thanksgiving is not seasonal—it is a posture of the heart rooted in who God is.

    Conclusion

    The first Thanksgiving was not merely a cultural milestone. It was a moment of worship—an acknowledgment of God’s gracious providence. The Pilgrims, shaped by their Calvinist faith, gathered not simply to celebrate a successful harvest, but to honor the God who had guided, preserved, and supplied their needs.

    In remembering this, we are invited to join them—not around a rustic wooden table in the wilderness, but in the same posture of humble and joyful gratitude to the sovereign God who still provides for His people today.

  • Cooperation Without Caricature: Why the SBC Needs Clarity, Not Fear

    The Southern Baptist Convention has always been strongest when we act together for the sake of the gospel. Our Cooperative Program has funded missionaries, equipped seminaries, and strengthened churches for nearly a century. Working together is a gift—not a burden—rooted in our shared confession, our shared mission, and our shared identity as brothers and sisters in Christ.

    That’s why recent remarks from SBC Executive Committee President Jeff Iorg deserve a careful, gracious, and honest response.

    In addressing concerns about selective giving within the SBC, Dr. Iorg suggested that churches who direct their giving to particular SBC entities rather than participating fully in the Cooperative Program are acting from the same cultural impulse that leads children to believe they may choose their own gender—a mindset he labeled “expressive individualism.” His point may have been intended to call Baptists back to unity, but the comparison was not only unhelpful—it was deeply inaccurate.

    I once respected Iorg’s leadership and clarity. But rhetoric of this type harms rather than strengthens cooperation. It fosters suspicion rather than trust. And if this approach becomes characteristic rather than incidental, then the tone—and possibly even the spokesperson—may need to change.

    What Is Expressive Individualism?

    Expressive individualism is a cultural philosophy that teaches that one’s identity comes from within and must be expressed outwardly to be authentic. It elevates feelings over objective truth and self-expression over shared commitments. It is indeed the philosophical root of much of our culture’s confusion about gender, sexuality, autonomy, and identity.

    So Iorg is right that expressive individualism is a real issue.

    But expressive individualism is not what churches are doing when they evaluate how to steward the resources God has entrusted to them. That is not self-constructed identity. That is responsible ecclesial oversight.

    Churches are not saying:

    “We give to whatever expresses who we are.”

    Rather, churches are often saying:

    “We want to be good stewards and support what we believe is faithful, effective, and transparent.”

    These are not the same. And they should not be equated.

    Why the Gender Comparison Fails

    The comparison between selective giving and gender confusion collapses under even slight examination.

    • Gender identity confusion is about rejecting God’s created design.
    • Evaluating denominational stewardship is about pursuing faithfulness to God’s mission.

    To equate the two does not merely overreach—it confuses categories God has kept clear.

    Gender is a matter of creation ordinance.
    Cooperative giving is a matter of ecclesial prudence.

    One is moral rebellion.
    The other is budget strategy.

    This comparison does not elevate the Cooperative Program—it trivializes the very real cultural battle the SBC does face regarding sexuality and identity.

    This Isn’t Cooperation. It’s Coercion by Shame.

    Cooperation cannot be sustained through pressure, guilt-language, or alarmism. Southern Baptists are not children who need to be scolded into obedience. They are congregations under Christ, who must act under conviction—not coercion.

    Healthy cooperation grows from:

    • Trust
    • Transparency
    • Shared conviction
    • Mutual respect

    Fear-based leadership produces the opposite:

    • Suspicion
    • Defensiveness
    • Withdrawal
    • Division

    Southern Baptists have never followed leaders who tried to frighten them into line. That’s not who we are.

    A Call for Measured, Pastoral Leadership

    This is not a call to abandon the Cooperative Program. Far from it. I believe in the Cooperative Program. I believe in supporting missionaries. I believe in theological education. I believe we really are stronger together.

    But we need leaders who make that case through:

    • clear teaching,
    • consistent accountability,
    • and charitable persuasion—
      not by casting suspicion on faithful churches.

    Dr. Iorg is capable of better leadership than this. Many of us have seen it. But this rhetoric must be corrected. And if this tone of leadership continues rather than changes, then for the sake of the Convention, he may need to step back and allow another voice to lead this stage of our cooperative life.

    We Can—and Must—Do Better Together

    Our identity is not found in individual expression, nor in institutional pressure. It is found in Christ.

    We cooperate not because we are told to,
    but because we want to.

    The Cooperative Program should be an invitation to shared mission—
    not a litmus test of loyalty,
    and certainly not a battleground for making careless cultural analogies.

    The answer to the challenges of cooperation is not sharper rhetoric.
    It is deeper trust.

    And trust grows when we:

    • speak carefully,
    • listen humbly,
    • steward honestly,
    • and lead graciously.

    That is the way forward—for Iorg, for the Executive Committee, and for the Convention we love.

  • The Reformation is Not Over: Why the Church Still Needs Reform Today

    On October 31, 1517, Martin Luther nailed his Ninety-Five Theses to the church door in Wittenberg—not to start a new religion, but to call the church back to the gospel. The Reformation was the recovery of Christ-centered Christianity from a system that had obscured grace behind religious performance, institutional power, and cultural assumptions.

    We celebrate the Reformation historically—but the work of reform is unfinished. Churches drift. Hearts drift. Cultures shift. And every generation must return to the gospel afresh.

    The Reformation was not a moment to be remembered.
    It is a movement that must continue.

    The Five Solas for Today

    The ancient Solas remain true—but to confront today’s distortions, they must be re-articulated for our cultural moment.

    1. Scripture Above Self (Sola Scriptura)

    The original Sola Scriptura asserted that the Bible—not church tradition or papal authority—is the final authority for faith and life. Today, the challenge is different. The rival authority is not Rome; it is the self. We live in a world that teaches us to “live your truth,” “follow your heart,” and treat feelings as ultimate. Many Christians now approach Scripture not to be shaped by it, but to see whether it confirms what they already feel.

    A modern Reformation calls us to place Scripture back above self.
    The Bible critiques our desires, corrects our instincts, and commands our obedience. The church must stop asking, “What do we want Christianity to be?” and start asking, “What has God revealed?”

    Until we surrender personal preference to divine authority, reformation is still needed.

    2. Grace Over Performance (Sola Gratia)

    The Reformers fought a works-based system that told people to earn salvation through religious effort. Today, our works look different—but the impulse is the same. Instead of religious merit, we seek identity, belonging, righteousness, and value through:

    • self-improvement
    • productivity
    • emotional wellness
    • political activism
    • theological correctness
    • ministry success

    We are a culture of achievement-based self-worth. Even in church, people quietly assume, “If I were more disciplined, more bold, more spiritual, God would be more pleased with me.”

    But grace is not God helping us perform better.
    Grace is God loving, rescuing, and restoring sinners who cannot save themselves.

    A modern Reformation must proclaim again:

    Your hope is not your performance for Christ.
    Your hope is Christ’s performance for you.

    Only grace breaks the cycle of religious exhaustion.

    3. Faith, Not Self-Expression (Sola Fide)

    Faith is not merely sincerity, personality, trauma history, or personal authenticity. Our culture has redefined faith as being true to yourself. So Christianity becomes a journey of self-discovery, not self-denial. The cross becomes a symbol of empowerment, not execution of the old self.

    But biblical faith means trusting, obeying, and submitting allegiance to Jesus as Lord.
    Faith does not express who you are—it transforms who you are.
    Faith does not validate your identity—it redefines your identity.

    The church must reject the gospel of authenticity where the highest virtue is “being yourself.” Christ does not affirm our self so much as He crucifies it and raises us into something new.

    To rediscover Sola Fide is to rediscover the call:

    “If anyone would come after me, let him deny himself, take up his cross, and follow Me.”

    4. Christ, Not the Brand (Solus Christus)

    We live in the age of the platformed Christian—celebrity pastors, influencer spirituality, church-as-production, and faith-as-aesthetic. Churches measure success by visibility, personalities, energy, and brand identity. The question is no longer, “Is this faithful?” but “Is this impressive?”

    But Scripture speaks directly to this temptation.

    In Corinth, believers were dividing themselves by which Christian leader they preferred. Some said, “I follow Paul.” Others, “I follow Apollos.” It was the first-century equivalent of denominational tribalism, ministry fandom, and pastor-centric identity.

    Paul responds with a thunderclap:

    “Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?”
    — 1 Corinthians 1:13

    In other words:
    No leader died for you. No pastor rose for you. No teacher can save you.

    Paul then explains that Christian ministers are simply servants, not stars:

    “What then is Apollos? What is Paul? Servants through whom you believed…
    I planted, Apollos watered, but God gave the growth.”
    — 1 Corinthians 3:5–6

    The church does not exist to elevate gifted personalities.
    It does not gather to admire Christian leaders.
    It gathers to worship Christ alone.

    A modern Reformation must dethrone our idols of charisma, influence, branding, tribal loyalty, and spiritual consumerism—and enthrone Christ alone as the head, center, message, authority, and meaning of the church.

    No pastor is the point.
    No platform is the mission.
    No personality is the glory.
    Only Christ.

    5. God’s Glory, Not Our Platform (Soli Deo Gloria)

    The glory of God was the heartbeat of the Reformation—and it is the truth most lost in our time. We live in an era of self-display, self-promotion, and self-exaltation. Even spiritual things can be leveraged to build a platform—sermons crafted for applause, ministries built for clout, good deeds performed for recognition, churches measured by optics.

    But the church does not exist to make us impressive.
    It exists to make Christ known.

    When the glory of God fades, something else always rises to take its place: the pastor’s ego, the church’s brand, the identity group’s agenda, the political movement’s mission, the individual’s comfort.

    A modern Reformation calls us back to kneeling posture:
    We must decrease. Christ must increase.

    The Reformation Continues

    We celebrate the Reformation not as nostalgia, but as a reminder:

    The church is always tempted to drift.
    The gospel is always worth recovering.
    And Christ is always worth reforming for.

    Reformation is not rebellion against the church—it is love for the church.
    It is not innovation—it is restoration.
    It is not going forward—it is returning.

    Ecclesia semper reformanda.
    The church must always be reforming.

    Not to become something new.
    But to become once again what Christ intended her to be.

    Always returning.
    Always repenting.
    Always reforming.
    Always Christ.

  • When Salvation was For Sale:

    How the Reformation Exposed the Costly Error of Indulgences and Reclaimed the Gospel of Grace

    In the early 16th century, the church in Western Europe was in crisis—not from outside enemies, but from within. The gospel of Jesus Christ, once proclaimed as the free gift of salvation to all who believe, had become entangled in a system of works, payments, and spiritual debt. The very message that “by grace you have been saved through faith” (Ephesians 2:8–9) had been overshadowed by a practice that suggested forgiveness could be purchased. That practice was the sale of indulgences.

    The Protestant Reformation was not born from political ambition or personal rebellion—it arose because the truth of salvation had been obscured. And if the gospel is obscured, everything is lost.

    The Rise of Indulgences: A Financial Crisis in Rome

    In the early 1500s, the Roman Church faced a massive architectural project: the rebuilding of St. Peter’s Basilica in Rome—one of the largest and grandest churches in the world. The project was expensive, and the church needed funds. The solution devised was to expand the system of indulgences.

    An indulgence was originally framed as a church-declared remission of the temporal punishment due to sin (distinct from forgiveness itself). But in practice, indulgences became something much worse: a spiritual transaction. With the purchase of an indulgence, one could supposedly reduce time spent in purgatory—a place the Church taught was a temporary state of purification before entering heaven.

    And the sale was not just for the living. People were told they could buy indulgences for deceased loved ones—reducing their suffering and hastening their entry into heaven.

    This culminated in the infamous fundraising campaign led by Johan Tetzel, who advertised indulgences with slogans like:

    “As soon as the coin in the coffer rings, the soul from purgatory springs.”

    It was an offer that tugged on fear and affection—what loving child wouldn’t want to ease their parents’ suffering?

    But what Tetzel was selling was not hope—it was a lie.

    The Unbiblical Nature of Purgatory

    The entire indulgence system depends on the existence of purgatory, yet purgatory itself has no foundation in Scripture. The Bible teaches two—and only two—eternal destinies:

    “It is appointed for a man to die once, and after that comes judgment.”
    —Hebrews 9:27

    Jesus told the thief on the cross:

    “Today you will be with me in Paradise.”
    —Luke 23:43

    Not after centuries of cleansing. Not after purification by fire. Today.

    The Bible presents heaven and hell as final and eternal states (Matthew 25:46). There is no middle place. There is no second chance. There is no postmortem purification process.

    And there is no price—no payment, no gift, no offering—that can shorten or avoid judgment.

    Martin Luther and the Spark of Reformation

    When Martin Luther, a German monk and professor, saw indulgences being sold as spiritual escape tickets, he recognized the danger. In 1517, he wrote the 95 Theses and nailed them to the door of the Wittenberg Church—not to start a revolution, but to call for honest debate.

    His central argument was simple:

    Salvation cannot be bought. Forgiveness cannot be sold. Christ alone saves.

    The gospel had been replaced by a marketplace. Grace had been replaced by greed. The Church had entered the business of selling what God offered freely.

    The Reformation was born not because Luther wanted to tear the church apart, but because he wanted to restore the gospel.

    The True Gospel: Salvation by Grace Through Faith

    The Bible declares without hesitation:

    “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”
    —Ephesians 2:8–9

    Grace is not earned.
    Faith is not purchased.
    Salvation is not for sale.

    Christ paid the full price—once for all—at the cross:

    “It is finished.” (John 19:30)

    There is no leftover debt.
    No remaining punishment.
    No divine invoice waiting for payment.

    When the Gospel Is Sold, Christ Is Diminished

    The sale of indulgences was not just a theological error—it was a denial of the sufficiency of Christ’s sacrifice. To suggest that money could reduce punishment is to say that the blood of Jesus was not enough.

    And that is a lie no Christian can accept.

    The Legacy of the Reformation

    The Reformation recovered five essential truths:

    1. Scripture Alone — The Bible is the final authority.
    2. Christ Alone — Christ is the only mediator.
    3. Grace Alone — Salvation is God’s gift.
    4. Faith Alone — We receive salvation through trusting Christ.
    5. To the Glory of God Alone — Salvation is for God’s praise, not human power or profit.

    These were not new doctrines—they were the original teachings of Christ and the Apostles, rediscovered and reclaimed.

    Conclusion: Salvation Cannot Be Bought

    The gospel is the best news the world has ever heard:

    God saves sinners—not because they earn it, deserve it, or buy it—but because He is gracious.

    Poverty cannot bar someone from heaven.
    Wealth cannot purchase a single moment of salvation.

    Heaven is not a marketplace.
    Grace is not a transaction.
    Christ is not for sale.

    Salvation is the free gift of God, secured by Christ, received by faith, and guaranteed by the promise of God Himself.

  • Sola Scriptura and the Problem with Apostolic Succession

    One of the central tenets of the Protestant Reformation was sola scriptura: the principle that Scripture alone is the final authority for faith and practice. This principle emerged in direct opposition to the Roman Catholic emphasis on apostolic succession and the authority of church tradition. While Catholicism argues that the Pope and bishops inherit an unbroken line of authority from the apostles, a careful biblical and theological examination shows why this claim is both unnecessary and ultimately unbiblical.

    Apostolic Succession in Catholic Thought

    Catholics defend apostolic succession by asserting that Christ established the apostles as the authoritative leaders of the church, with Peter as the “rock” (Matthew 16:18-19) and the rest of the apostles commissioned to teach, govern, and safeguard doctrine. From this, they argue that bishops, as successors of the apostles, inherit their authority, and that the Pope, as the successor of Peter, possesses supreme teaching authority.

    Catholic apologists often appeal to passages like 2 Thessalonians 2:15—“So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter”—claiming that oral tradition, preserved and interpreted by the church, carries divine authority alongside Scripture.

    The Biblical Problem with Apostolic Succession

    Several key issues arise when comparing this model with Scripture:

    1. Authority is rooted in Christ, not men. While apostles were indeed authoritative, their authority came from Christ Himself. Acts 1:15-26 and 1 Corinthians 9:1-2 emphasize that their legitimacy came from Christ’s calling and commissioning, not from a humanly traceable succession. Once the apostles completed their work—teaching, writing Scripture, establishing churches—the basis for claiming special authority through lineage vanishes.
    2. The apostles themselves foresaw the completion of their teaching in Scripture. Paul repeatedly instructed churches to test all teaching against what he and other apostles wrote (Galatians 1:6-9; 1 Thessalonians 5:21). The New Testament repeatedly stresses the sufficiency of apostolic teaching, implying that no later bishops or popes can add to it.
    3. Tradition is inherently unstable. Unlike Scripture, human tradition is mutable. Popes and councils have historically disagreed, sometimes drastically, on doctrine. Even the claim of “progressive revelation” within tradition is theologically problematic because God Himself does not progress in truth. His character, His commands, and His moral law do not evolve (Malachi 3:6; Hebrews 13:8). If Scripture reveals God’s eternal truth fully and finally, then any claim that tradition can develop new doctrine risks contradicting that truth.
    4. Scripture warns against elevating human authority. Jesus warned against those who would place human traditions above God’s Word (Mark 7:7-9). Paul rebuked the Galatians for turning from the gospel to human instructions (Galatians 1:6-9). The implicit critique of apostolic succession is clear: no lineage of men can stand above or replace the authority of God’s revealed Word.

    The Misconception of “Progressive Tradition”

    Some Catholic apologists respond by arguing that the Church grows in understanding over time, refining doctrines like the nature of the Trinity, Mary’s role, or moral theology. But there’s a critical distinction: understanding Scripture more deeply is not the same as Scripture itself progressing. God’s truth does not change; His commands are eternal. What the Church discovers in reflection must always be measured against the fixed truth of Scripture. Any claim that papal authority or tradition can create new moral imperatives risks putting the Church above Christ.

    For example, God’s teaching on marriage (Matthew 19:4-6) has not evolved, despite centuries of differing papal interpretations or disciplinary accommodations. To suggest that truth progresses as “tradition develops” undermines the very notion of divine immutability.

    Conclusion

    Sola Scriptura is not a denial of church authority or history; it is a safeguard against the instability and mutability of human traditions. Apostolic succession, when taken as a claim to infallible authority, contradicts the clear teaching of Scripture: authority rests in Christ, His Word is complete, and human intermediaries cannot add to or redefine divine truth.

    Churches may honor the historical apostles and the faithful men who followed, but Christ’s Word alone is sufficient to guide, correct, and preserve the church for all generations. In this light, Scripture is the final court of appeal—not bishops, not popes, and not tradition.

  • The Nicene Creed: A Historic Anchor, not a Complete Compass

    In recent years, discussions within the Southern Baptist Convention (SBC) have reignited interest in the Nicene Creed, particularly following a 2024 proposal to add it to the Baptist Faith and Message (BF&M). While the Creed serves as a valuable historical anchor for Christian orthodoxy, it is crucial to recognize its limitations and the ongoing need to define and defend the gospel.

    The Nicene Creed and Its Limits

    The Nicene Creed, formulated in 325 A.D. and expanded in 381 A.D., was designed to combat heresies that denied the full divinity of Christ and clarify the doctrine of the Trinity. It remains one of the most universally recognized statements of Christian faith, embraced by Roman Catholics, Orthodox Christians, and many Protestants alike.

    However, affirming the Creed does not guarantee fidelity to the gospel. Roman Catholicism, for instance, embraces the Nicene Creed but has historically distorted the gospel by adding human works, sacramental merit, and ecclesiastical authority as conditions for salvation. The Creed alone establishes orthodoxy in the what of God’s nature but does not protect against distortions of the how of salvation—grace alone through faith in Christ alone.

    This is precisely why Reformation theology insisted on returning to Scripture to define and defend the gospel: the church must not only confess Christ’s divinity but also uphold the biblical means of salvation. Even today, Christians must continue to clarify the gospel, ensuring that historic truths are neither diluted nor misapplied.

    Southern Baptists and the Call to Nicene Unity

    The 2024 proposal to include the Nicene Creed in the BF&M reflects a desire among some Southern Baptists to reaffirm historic orthodoxy. While the Creed provides a helpful framework for uniting around shared beliefs about God, it cannot replace careful attention to gospel clarity. Affirming Nicene orthodoxy must go hand-in-hand with affirming Reformation truths: salvation by grace alone, through faith alone, in Christ alone.

    Importantly, the very existence of the Baptist Faith and Message demonstrates the ongoing need to develop and defend truth. The BF&M was created not merely to summarize Christian belief, but to articulate and clarify doctrine in response to theological error. Its history shows that Christianity is not static; as heresies and distortions arise, the church must continually define and uphold truth. Nicene unity can be a part of that effort, but it cannot substitute for the careful, ongoing work of defending the gospel in the life of the church.

    Defending Truth in a Fragmented Church

    If truth must be continually defended, defined, and clarified, what does unity look like in a fragmented church landscape? Christianity today is divided not only across broad streams—Baptist, Presbyterian, Pentecostal, Catholic—but also within those streams, with dozens or even hundreds of denominations, conferences, and independent groups.

    Here are a few guiding principles for maintaining unity without compromising truth:

    1. Focus on the Essentials: Unity is possible around the core doctrines of Christianity—who God is, who Christ is, and how salvation is accomplished. These essentials can form a foundation for cooperation, dialogue, and mutual respect, even amid secondary differences.
    2. Maintain Clarity in the Gospel: While cooperation and fellowship are important, they must never come at the cost of compromising the gospel. Defending and defining truth is a precondition for meaningful unity.
    3. Draw Appropriate Boundaries: Unity does not mean agreeing on everything. It is appropriate to recognize when someone is not a Christian or to divide denominationally over significant theological issues, such as baptism or the Lord’s Supper. At the same time, Christians should exercise charity on lesser truths, avoiding unnecessary division over secondary matters like worship style or minor doctrinal interpretations.
    4. Practice Charity and Patience: Recognizing diversity within the body of Christ requires humility. Christians can agree to disagree on non-essential matters while celebrating the shared confession of Christ’s work.
    5. Promote Reformation Principles: Across denominations, a commitment to Scripture as the final authority, and salvation by grace alone through faith alone, provides a unifying framework that transcends cultural and denominational divisions.

    Unity in the church is therefore both possible and necessary, but it is grounded in truth, not merely in shared rituals or creeds. The Nicene Creed is a helpful historical anchor, but it must be paired with a living, robust commitment to the gospel as revealed in Scripture. Only then can Christians maintain both fidelity to truth and meaningful fellowship across a fragmented church landscape.

    Conclusion: Unity Rooted in Truth

    The Nicene Creed remains an invaluable tool for affirming the historic faith, but it cannot substitute for a living, faithful commitment to the gospel. Roman Catholics and others may affirm the Creed while distorting salvation, reminding us that unity around words is not enough. Southern Baptists’ discussions about adding the Creed to the BF&M highlight the ongoing need to define and defend truth clearly, guarding against error while fostering unity.

    True Christian unity is not uniformity, but a shared commitment to the essentials of the faith, careful defense of the gospel, and wise boundaries where necessary. In a fragmented church, we can stand together around Christ, proclaim the gospel boldly, and still navigate diversity with charity. The Creed is a compass, but the gospel is the path—and that path must always lead to grace alone through faith in Christ alone.

  • Why I am Still Protestant: Reformation Day and the need for a new reformation.

    A Hammer, a Door, and a Reformation

    On October 31, 1517, a German monk named Martin Luther walked up to the Castle Church door in Wittenberg and nailed a list of 95 Theses—statements meant to spark theological debate. He wasn’t seeking fame or revolution. He wanted renewal.

    What troubled Luther was the corruption of the gospel. The Church had traded the free grace of Christ for a system of indulgences and works. It had buried Scripture under layers of tradition and elevated papal authority above the Word of God. Luther’s protest was not against the Church per se, but against the Church’s departure from the gospel.

    That hammer strike in Wittenberg echoed through Europe—and through time. It gave birth to what we now call the Protestant Reformation, a movement grounded in five great truths that continue to define biblical Christianity:

    Scripture alone, faith alone, grace alone, Christ alone, to the glory of God alone.

    The Modern Drift Back to Rome

    Five centuries later, many thoughtful evangelicals are looking back toward Rome. They are disillusioned with a fragmented, shallow, entertainment-driven evangelical culture.

    They see denominations multiplying endlessly, churches dividing over minor doctrinal or political issues, and worship services that feel more like concerts than encounters with the holy God. They long for depth, beauty, and unity—things they believe they can find in the Catholic Church.

    And truthfully, their concerns are not wrong. Modern evangelicalism is in desperate need of theological depth, historical awareness, and reverent worship. The evangelical church has often traded substance for style, discipleship for decisions, and reverence for relevance.

    But while I understand the attraction, I cannot follow them back to Rome. The problems in evangelicalism are real—but the solution is not retreat, it is reformation.

    Why I’m Still Protestant

    1. Scripture Alone

    The Reformers taught that God’s Word is the final authority in all matters of faith and practice—not popes, councils, or traditions.
    Rome still teaches that Scripture and Tradition are equal sources of divine revelation, interpreted by the Magisterium. But when anything rivals Scripture, Scripture soon becomes secondary.

    I remain Protestant because the Word of God is sufficient. The Bible needs no supplement, no human interpreter standing above it. It is clear, authoritative, and alive.

    “All Scripture is breathed out by God and profitable for teaching…” (2 Timothy 3:16)

    2. Faith Alone

    The Reformers rediscovered that justification is by faith alone—a free and final declaration that sinners are righteous in Christ.
    Rome still teaches justification as a process that includes human cooperation and sacramental participation.

    But Scripture is clear: we are justified not by what we do, but by what Christ has done.

    “For we hold that one is justified by faith apart from works of the law.” (Romans 3:28)

    I remain Protestant because the gospel of faith alone leaves no room for boasting and no fear of condemnation.

    3. Grace Alone

    Grace is not a divine boost to help us earn heaven. It is the free and sovereign favor of God toward the undeserving.
    To mix grace with merit is to destroy grace entirely.

    “If it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.” (Romans 11:6)

    I remain Protestant because grace is not a wage—it is a gift.

    4. Christ Alone

    Rome’s veneration of Mary and the saints, and its teaching on priestly mediation, obscure the sufficiency of Christ.
    The Reformers proclaimed what Scripture declares:

    “There is one mediator between God and men, the man Christ Jesus.” (1 Timothy 2:5)

    I remain Protestant because Christ’s work is finished, His intercession complete, His sacrifice once for all. There is no other name under heaven by which we must be saved.

    5. To the Glory of God Alone

    Salvation—from beginning to end—is for the glory of God, not the exaltation of man or of the Church.
    The Reformers sought to pull down every idol that distracted from the glory of God, whether human authority, relic, or ritual.

    “From him and through him and to him are all things. To him be glory forever.” (Romans 11:36)

    I remain Protestant because all of life, salvation included, must point upward—to the glory of God alone.

    Where the Church Still Needs Reformation

    While I remain Protestant, I must also confess: the Protestant Church needs reform again.
    The Reformation was not meant to create endless division or shallow consumer Christianity. It was meant to restore the Church to biblical faithfulness and spiritual vitality.

    Today, our danger is not indulgences but indulgence—a self-centered, entertainment-saturated spirituality that seeks experiences more than truth, and personal feelings more than reverent worship.

    If Luther’s generation needed reformation from papal abuse, ours needs reformation from evangelical apathy.

    Here is where we must reform again:

    1. Unity Over Tribalism

    Evangelicalism has splintered into thousands of tribes—each convinced they are the faithful remnant. We divide over secondary doctrines, worship styles, and political affiliations.
    But Jesus prayed for His people to be one (John 17). True gospel unity does not require uniformity—it requires humility.
    We need a reformation of charity, where conviction and kindness coexist, and where we unite around the gospel rather than fracture over preferences.

    2. Reverence Over Entertainment

    The Church was never meant to compete with the world for attention but to display a different kind of beauty—the beauty of holiness.
    Worship that is loud but empty, emotional but shallow, is no improvement over ritualistic formality. We need worship that is word-centered, sacramental, participatory, and reverent—not a performance to consume but a sacred encounter to share.

    The answer is not to imitate Rome’s pageantry, but to recover biblical liturgy: Scripture read, sung, prayed, and preached. We must rediscover the awe of approaching a holy God.

    3. Formation Over Consumerism

    The Reformers gave us catechisms, confessions, and habits of discipleship. Many evangelicals have traded those for branding, programs, and slogans.
    We need a return to doctrinal depth and spiritual discipline—training believers to think theologically, pray biblically, and live missionally.

    Reformation must begin in the pulpit, but it must continue in the home and the heart.

    Reformation Day Is Still Relevant

    Reformation Day is not about nostalgia—it’s about renewal. We don’t celebrate division; we celebrate the rediscovery of the gospel.
    Yes, the Church today is flawed, fractured, and often shallow. But the solution is not to go back to Rome—it is to go back to Scripture, to grace, and to Christ.

    Luther once declared,

    “My conscience is captive to the Word of God. To go against conscience is neither right nor safe. Here I stand; I can do no other.”

    Five hundred years later, I stand there too—not to defend Protestant pride, but to defend gospel truth. And I pray for a new Reformation—one that revives the Church, reforms our worship, unites our hearts, and restores all glory to God alone.

    Soli Deo Gloria.

  • Planning for the Unplanned: A Biblical Case for Pastors and Life Insurance

    Life is unpredictable. Even for pastors, who spend their days shepherding others and walking in faith, the future often holds uncertainties we cannot foresee. Yet Scripture reminds us that while God is sovereign—knowing all things and orchestrating His purposes—we are called to act faithfully within our responsibilities. One area where faithful action often gets overlooked is financial planning, particularly planning for the care of our families in the event of death or incapacity.

    A Sobering Reminder: The Passing of Voddie Baucham

    The recent and sudden death of Dr. Voddie Baucham Jr. serves as a poignant reminder of life’s unpredictability. On September 25, 2025, Dr. Baucham passed away after suffering an emergency medical incident. Known for his strong emphasis on loving and leading one’s family, his sudden passing left his wife and nine children facing significant challenges. Founders Ministries, led by Dr. Tom Ascol, initiated a fundraising campaign to support the Baucham family, with a goal of raising $2 million.

    The Biblical Mandate: Providing for One’s Household

    Scripture is clear about the responsibility of providing for one’s family. In 1 Timothy 5:8, Paul writes, “Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever.” This passage underscores that providing for one’s household is both a spiritual and practical responsibility.

    We want to be clear: we are not saying that Dr. Baucham is “worse than an unbeliever.” Rather, his situation illustrates the reality that even pastors who faithfully teach biblical family leadership may not always plan practically for the unexpected. It is a cautionary lesson for all of us to combine faith with foresight.

    Proverbs 27:12 also reminds us, “The prudent see danger and take refuge, but the simple keep going and suffer for it.”Faithful planning is not a lack of trust in God; it is an act of wisdom and prudence.

    Life Insurance: A Tool for Faithful Stewardship

    Proverbs 13:22 says, “A good person leaves an inheritance for their children’s children.” Life insurance is a practical tool that allows pastors to fulfill this biblical mandate, ensuring that loved ones are cared for financially if tragedy strikes. It is an act of love, stewardship, and foresight—a way to act responsibly within God’s providence.

    Long-Term Care Insurance and Family Responsibility

    Scripture also makes clear that families are the first line of care for widows. 1 Timothy 5:16 states, “If any believing woman has relatives who are widows, let her care for them. Let the church not be burdened, so that it may care for those who are truly widows.” This principle provides a case for long-term care insurance: it allows a family to provide for aging or incapacitated relatives without placing the financial burden on the church. Planning for long-term care is not a lack of faith; it is a way to honor God, care for your family, and enable the church to fulfill its biblical role as a secondary line of support.

    Financial Planning as a Reflection of God’s Sovereignty

    Acknowledging God’s sovereignty does not remove the need for prudence. Proverbs 21:5 says, “The plans of the diligent lead surely to abundance, but everyone who is hasty comes only to poverty.” By planning ahead, pastors demonstrate trust in God’s provision while exercising the wisdom and diligence Scripture commends.

    The Church’s Role: Supporting, Not Replacing, the Family

    Acts 6 provides a biblical example of the church organizing care for widows: the apostles appointed seven men to ensure widows were provided for. The principle is clear—the church has a responsibility to care for those in need. But notice Paul’s instruction in 1 Timothy 5:16: the church steps in only when families are unable to provide. Families are the first line of defense, and only those who are truly widows should be placed on the church’s care list.

    This doesn’t minimize the church’s role; it frames it correctly. One of the most impactful ways deacons and church leaders can care for the congregation today is by helping members understand the importance of careful planning and provision. Encouraging life insurance, long-term care planning, and biblical financial stewardship equips families to fulfill their responsibilities and ensures the church can serve those in genuine need.

    Conclusion: A Call to Action

    The sudden passing of Dr. Voddie Baucham serves as a sobering reminder that life is unpredictable. Planning for the unplanned—through life insurance, long-term care coverage, and prudent financial stewardship—is not a lack of faith but an act of obedience to Scripture. Pastors are called to love, lead, and provide for their families, ensuring that in times of crisis, their loved ones are protected and the church is not unduly burdened.

    By acting wisely today, pastors honor God, care faithfully for their households, and model stewardship and foresight to their congregations. Deacons and church leaders can further this mission by equipping members to plan, leaving the church free to care for those truly in need.