Almost Everything I Learned About Growing a Church Was Wrong

A pastor’s journey from platform to presence, and what I found on the other side of church growth

  Paul Dazet, a wounded healer

What if success wasn’t the goal, and healing was?

In 2008, I was a young pastor leading one of the fastest-growing churches in our denomination. We followed the Willow Creek model: sleek branding, powerful worship, relevant sermons, clear pipelines for growth. Metrics mattered, and we were crushing them.

Then cancer came.

I shaved my head before treatments began, preaching that Sunday with courage and a lump in my throat. The next week, around 100 people disappeared. Gone. No goodbye.

One person pulled me aside and whispered, “I know you can’t help it, but your bald head and bloated face… it reminds me of when my mom was dying. I just can’t handle being sad at church.”

Another said, “It’s just not the same anymore. It used to be so energetic. Your illness changed the whole vibe.”

And then a group left altogether to plant a new church.
“It feels like our church is dying,” they said.

I was, too.

The Dissonance That Broke Me

There were loving people who took care of us, who showed up with casseroles and prayers, who became lifelong friends. I’ll never forget them.

But what echoed loudest was the unspoken fear: Our pastor can’t be weak.

I had poured my life into churches built on energy, excellence, and upward mobility. But my illness exposed something we rarely admit in church growth circles:

The attractional model doesn’t know what to do with weakness.

And that’s a problem. Because the gospel is full of weakness, cross-shaped, grace-soaked, suffering-servant weakness. But when your church brand is built on triumph and charisma, you begin to believe that strength is what makes the gospel work. Weakness becomes a liability. Illness becomes a threat. Vulnerability becomes something to stage-manage or avoid.

And when weakness becomes unwelcome, so does lament.

In many contemporary churches, lament has been edited out of the liturgy, if it ever made it in at all. The worship set is all positive praise. The messaging is upbeat. The branding promises transformation, victory, and breakthrough.

But in that framework, there’s no space for sorrow. No room for doubt. No language for struggle.

And when the church becomes a place of toxic positivity, it may grow fast, but it becomes spiritually fragile. And when adversity comes, as it always does, the walls begin to crack.

Is that what we’re seeing?

In the absence of lament, we lose touch with the real Jesus, the one who wept at Lazarus’ tomb, shed tears over Jerusalem, sweated blood in Gethsemane, and cried out on the cross, “My God, my God, why have you forsaken me?”

Instead of forming people in the way of Jesus, we’ve curated experiences that protect us from anything that feels like Good Friday. But when the music stops, and the crowds thin, and the metrics decline, we go searching for a version of Jesus who can save the show, who can stop the bleeding and get us back to being shiny, happy people.

But the real Jesus doesn’t promise success.

He promises resurrection.

And resurrection only comes after death.

Walking Away (and Walking Toward Something Truer)

After remission, I couldn’t go back.
Not because I had lost my faith, but because I was finally beginning to see Jesus more clearly.

And He didn’t look like the one we had platformed.
He didn’t speak with the polished voice of our branding.
He didn’t show up in metrics or strategy decks.

He was quieter. Gentler. More real.

I hadn’t built the machine, but I’d spent years trying to manage it. I played my part, hoping to keep the gears turning. But in the end, I had become just another cog in a system I no longer believed in.

So I stepped away.

I accepted a call to a small congregation back home.

It wasn’t slick.
It wasn’t impressive.
It wasn’t scalable.

But it was real.

And in the quiet presence of that little community, I started to find Jesus again.

The Jesus I Met on the Road

I’ve come to realize: I had been preaching about a Jesus I didn’t fully know.

In the years since, I’ve met so many others who’ve left the church, not because they stopped loving Jesus, but because they couldn’t find Him there anymore.

They were told:

• Jesus wants you rich (Prosperity Jesus)

• Jesus votes red, white, and blue (Nationalistic Jesus)

• Jesus is disappointed in you (Judgmental Jesus)

• Jesus only loves people who look and believe like us (Exclusive Jesus)

• Jesus is here to meet your every need (Consumeristic Jesus)

But when life falls apart, those false versions collapse too.

That’s when the real Jesus begins to appear, not in the spotlight, but on the road of pain, confusion, and unexpected grace.

Deconstructing Isn’t the End
Deconstructing is the Road to Emmaus

When I left the big church system, I didn’t leave Jesus.

I met Him, on the road of confusion and grief.

Like Cleopas on the way to Emmaus, I didn’t recognize Him at first.

But He walked with me. He listened. He taught. He reinterpreted the Scriptures, not through fear or formulas, but through Himself.

“Beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.” - Luke 24:27

From Growth to Healing

For years, I thought church growth was the goal.
More butts in seats.
More giving.
More services.
More momentum.

But I’ve learned that healing is the new growth.

Not numbers.
Not buildings.
But people becoming whole again in Christ.

I don’t know how to grow a church anymore.
And I think that’s the point.

Because Jesus never told us to grow a church.

He told us to follow Him.
To feed His sheep.
To make disciples.
To love one another.
To take up our cross.

I’ve traded clever strategies for quiet faithfulness.
I’ve traded upward mobility for downward love.
I’ve traded performance for presence.

Our Beautiful Mess

Now, many years later, I have experienced the church in her imperfection, and she is beautiful.

Not because she’s polished or perfect, but because of the vulnerability that shares our wounds and finds healing in the realization that we’re all a mess.

I’ve seen people enter into each other’s sorrow and discover that Christ is already there. I’ve watched communities become safe havens, refuges in the storm. Not because they had all the answers, but because they embodied Christ’s love in the way they made space for one another.

The church, when it leans into that vulnerability, becomes a people of hope and healing.

A people who open the door and shout, “Everyone belongs.”

And she is beautiful.
And she is a mess.
This church, our church, is our beautiful mess.

And Love is right in the center of it all.

A Final Word for the Wounded

If you’ve walked away from the church, or if the church has walked away from you, please hear this:

You are not alone.
You are not crazy.
And Jesus hasn’t left you.

Maybe what you’re feeling isn’t failure.
Maybe it’s the Spirit.
Maybe it’s Jesus, walking beside you on the road.

If this resonates, I’d love to hear your story. Or just let me know you’re out there.

We’re all walking this road in our own way, but we don’t have to walk it alone.

Guest Post ~ ReExamine John 3:16

Trey Ferguson

If the mission of Jesus was (and is) indeed to preach good news to the poor, to heal the brokenhearted, to proclaim liberty to the captives, and to release the bound (as he seems to suggest in Luke 4:18), then people do not need to be presented with the bad news in order to understand the good news. They have experienced bad news. They live it. Bad news frames their reality. It is not a straw man constructed for the sole purpose of tossing an alley-oop to Jesus. The gospel is the message to and for those whose lives travel underneath a cloud of bad news.

If you were to ask me to summarize the gospel in one verse of scripture, I’d probably point you toward John 3:16:

For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.

What a gracious God! A God who would stop at absolutely nothing to show the depths of divine love!

That is the thesis I stand on.

That Good News is sufficient. It requires no negation. Those who have known heartbreak and the cruelty of a world that is short on love can begin to wrestle with the implications of such a remarkable love without being confronted with a rhetorical strategy designed to prime them for a sales pitch. But that hasn’t stopped some people from doing exactly that.

One relatively common framing of this good news begins with the idea that we do not deserve God’s love. Whether the language of “original sin” is explicit or implicit, there is this idea that we are so sinful—so woefully depraved—that we are unworthy recipients of God’s love.

On the surface, I can understand the appeal of such a line of thinking. Grace is an amazing concept. And a god who would spend so lavishly on people who do not deserve it does indeed sound like a remarkably generous god.

But there is a difference between earning something and deserving it.

My kids deserve a present father. There is nothing they can do (or should need to do) to earn my presence.

You deserve to live. There is nothing that you can do (or need to do) to earn the right to life.

It is true that there is nothing that we have done (nor is there anything we can do) to earn God’s love.

But that is entirely irrelevant to whether or not we deserve God’s love. That has nothing to do with whether or not we are worthy of God’s grace.

In an economy where things have value, that value is most often determined (directly or otherwise) by what someone is willing to pay for it.

A seller can set a price, but if no one is willing to pay it, then there is no agreement in value. It is—in essence—priceless. The seller is, of course, allowed to hold fast to that price. There remains the possibility that someone meets that price. In that case, the seller is vindicated. There is agreement in value after all. But value is merely conceptualized by the seller. Value is realized by the buyer.

To suggest that we are unworthy of the love of God is to call God a foolish customer. Even if we fail to provide accurate valuations of ourselves and each other, we should take note of what God thinks we are worth.

And God thinks we are worth a lot.

The problem with using our unworthiness as the antithesis for this Good News is that a good thesis with a bad antithesis will yield a bad synthesis.

We’ll want to make sure that we’re starting from a place that rightly points us to the truth. Our unworthiness is a product of bad fiction.

The problem that we must confront is not that we are unworthy.

The problem is that we do not know how worthy we are

We do not understand how deeply God desires to see us whole and free.

We struggle to see how thoroughly it grieves God to see us violate one another.

The bad news that Jesus addresses has nothing to do with us being undeserving of God’s love.

The bad news is that, in failing to understand how much God values each and every one of us, we have failed to treat one another as we deserve.

We have lived into ways that dishonor the value that God ascribes to us by giving the one and only Son for us out of love.

If we settle for a bad antithesis and end up with a bad synthesis, we end up telling stories about a god whose grace barely glosses over the fact that God can’t stand us. And if we’re dealing with a God who can’t stand us, then—in a roundabout way—we are being godly when we are callous toward our neighbors.

You do not need to be the most informed citizen on the planet in order to see the fruit of such a synthesis. We live in a world that is largely shaped and defined by cruelty. I live in a nation that is currently led by an administration where cruelty is both the point and the policy. And a synthesis that reconciles the tension between a depraved humanity (that is only worthy of contempt, condemnation, and torture) and a loving, gracious God will leave plenty of room for us to be cruel to each other.

But a synthesis that reconciles the tension between people who’ve begun to believe lies about their own collective worth and a God who will stop at nothing to show them how loved they are will yield a people whose only commitment is to communicating and embodying that love at every opportunity.

The gospel remains unchanged.

But the way that we communicate the gospel is just as capable of further obscuring the gravity of the gospel as it is capable of drawing someone more fully into the story of a risen Savior.

The cross serves as an inkblot test. When you envision a humiliated Jesus hanging from the cross as he breathes his last, do you see someone who took on the punishment that you rightfully deserve? Do you see the satisfaction of God’s wrath and the fulfillment of God’s justice? Do you see a moment that brings joy to God?

Or are your eyes opened to the places a broken image of humanity can lead us? Do you see that a people who can find justice in the torture of fellow human beings will mutilate God at the first opportunity? Do you see a God that is so grief stricken that the earth quakes, the sun darkens, and the veil of the temple tears as this God watches a people shaped in the image of God destroy each other?

One of those views will leave us susceptible to the whims of people who behave monstrously.

The other can start us on the road to wholeness.

When it is all said and done, what we believe about God will tell the world more about ourselves than it well tell them about God.

Perhaps it is worth considering if we’ve been fair to God in how we frame the Good News.

ANOTHER John 3:16 Perspective>>>

GUEST-POST: Bill Hull - "Discipleship Is Dangerous"

“Widespread character transformation through wisely disciplined discipleship to Christ can transform our world. It can disarm the structural evils that have always dominated humankind and now threatens to destroy the world.” ^[1] Dallas Willard

Normally, I don’t start my day pondering what Willard calls “structural evils.” Unless, of course, my first appointment is with an IRS agent. And not just your ordinary structural evils, but the ones “that have always dominated humankind and now threatens to destroy the world.” I think of being chased by a ship full of Pirates hanging off the sides, ready to jump on my little dingy and destroy me.

Several structural evils are ready to chop us into tiny little pieces. Child abuse, chattel slavery, oppression of women, abortion, and political tyranny are all horrendous. But they are symptoms, really outcomes of deeper pathologies that fight for dominance in the human soul. The interesting part is that when it comes to the soul, the inner workings of one’s personality, no one can command it to change. Only God can disarm the structural evils and transform the soul of a person and, eventually, of a society.

 How God Shaped the Early Ekklēsia

Update on My Predictions for the 21st Century

By Tal Davis

As we approach the end of the first quarter of 21st Century (yes, I know its hard to believe), perhaps its time to review some predictions I made back in 2017 concerning the rest of this century. In an article I wrote that year, I made five bold predictions (not prophecies - I do not claim to have that spiritual gift) about what intellectual and spiritual trends will transpire this century. That is, of course, if the Lord Jesus does not return, which I believe is always a possibility. However, I will not try to predict when that will take place since Jesus said no one knows the day or the hour (Matthew 24:36; 25:13; Mark 12:32). I am always wary of those who think they have all the biblical prophecies figured out and have it pinned down to a certain era of time.

Anyway, let's review my five predictions and see if I need to revise them or if they still stand.

Prediction #1: No Life Will Be Discovered Anywhere Else in the Solar-system or Galaxy Except on Earth.

Let's face it, there is a whole modern mythology built around the belief that life exists on other planets. Even many scientists are convinced that the universe is just too big for life not to have sprung up randomly somewhere else among all the billions of galaxies and stars now known to exist. In popular culture it is taken for granted especially in science fiction books and movies. We'll explore that more in the second prediction below.

Yes, NASA and other space agencies have sent numerous craft to probe other planets, asteroids, and moons to look for evidence that life has ever existed on any of them. Recently a craft was launched to explore Europa, a moon of Jupiter, which some think could be favorable for life.

In any case. the truth is, and remains, that not one single shred of evidence has ever been found that life of any kind exists, or ever has existed, anywhere else in the universe except on Earth. Furthermore, all the many fine-tuned factors, and there are hundreds of them, necessary to sustain life have never been observed anywhere else in the universe. Our sun and even our Milky Way Galaxy are unique among those known to exist for harboring life, especially advanced forms of life.

The problem also is that the universe is so big that if life does exist anywhere else outside our solar system, we will never know. Even the nearest star systems are too far for us to communicate with or send spacecraft to explore.

Prediction #2: No Interstellar Travel Outside of Our Solar System Will Ever Be Possible.

And that brings us to the second prediction. A big part of the modern space mythology is that spacecraft in the future will fly around the galaxy from star system to star system and planet to planet as easily as jet planes now fly around the world. Anyone who is familiar basic physics and astronomy knows that those scenarios are essentially untenable. Two fundamental facts make this true. One is the enormous distances between star systems in the galaxy. The closest star system to our own is Proxima Centauri. It is 4.24 light-years away. A light-year is 9.44 trillion km, or 5.88 trillion miles. That means if we could travel at the speed of light it would take more than four years to get to Proxima Centauri.

But that is the second fact. According to Einstein's Theory of Relativity, it is physically impossible for anything with mass to attain even close to the speed of light. Einstein showed that as a particle or an object with mass goes faster, its mass increases and its time dilates (slows down). As it approaches the speed of light, which never changes relative to any object (always 186,000 miles per second), greater amounts of energy are required to continue acceleration. According to Einstein's calculations, for it to go the speed of light would require an infinite amount of energy, and its mass would be infinite. Not only that, but its time would stop. "That's impossible!" you say. Exactly.

That's why interstellar space travel is regarded as impossible in the future. Even at realistically fast sub-light speeds, it would take thousands of years to travel from star system to star system. Nonetheless, the time dilation factor would make the time on a space ship go much slower than back on Earth. This is shown even on the relatively slow moving International Space Station. Every few years they have to adjust forward the on-board clocks by a second or so to catch with time on Earth.

Science fiction books, TV shows, and movies ignore those facts by creating "warp-drive," "hyperdrive," and "worm holes" that by-pass space-time physics and distances. But such concepts are no more than technological science fantasies designed to allow for the writers' stories to have existence. There are simply no technological theories to suggest they can ever overcome the physical barriers to interstellar travel.

Prediction #3: Darwinian Evolution Will Be Discredited.

At the end of the 19th century, there were several scientific principles that were regarded as unquestionable in the minds of most, if not all, naturalistic intellectuals. They included Freudian psychology, Marxist economics, Newtonian physics, the eternality of the universe, and Darwinian evolution. All of those ideas have now been essentially discarded by the vast majority in the scientific world except for one: Darwinian evolution. But even that has had to reestablish its basis from simple adaptive natural selection to what is now called Neo-Darwinism. It postulates gradual changes by random positive cellular mutations over long periods of time.

However, in recent decades a growing number of scientists in the life sciences are finding it increasing difficult to accept the Darwinian model for life development. These even include many who are atheists.

For one thing, many do not believe there has been near enough time for that process to have created new and higher levels of species by random chance culminating in humanity. Another problem for some is that scientists have never been able to observe the process taking place on a level beyond microbes. Nor have they been able to reproduce it in a laboratory (which would eliminate the random element completely).

Another key problem with evolutionary biology (which even Darwin admitted) was the origin of life itself. Scientists have never been able to find a viable explanation for how life began on this planet. They used to teach in high school biology classes (and probably still do) about the primordial soup wherein certain chemicals were gathered in a warm pond and were hit by lightning forming biological compounds to make the first living cells. That theory is regarded as no longer viable, and most biologists must admit they simply do not know how life began. Even the simplest form of life has never been synthesized in a laboratory. But even if it were, it would involve massive amounts of purposeful actions by scientists, again completely removing any natural randomness for the process.

That's not even to mention the problems evolutionists have trying to explain the great leaps of complexity found in the geological record. For instance, they are befuddled by the sudden advances in life complexity during what is called the Cambrian Explosion and other strata.

So, my prediction remains the same. I believe that by the end of this century, or even sooner, the Darwinian and Neo-Darwinian theories of life evolution will join those other 19th Century concepts, once held sacred by the scientific community, in the trash heap of intellectual history. 

Prediction #4: Atheism Will Become an Untenable Philosophy.

Perhaps my most daring prediction is that because of the continued knowledge gained by science, particularly in the areas of astronomy and biology, eventually Atheism and Naturalism will no longer be tenable worldviews in the future. The reason I say that is that as biologists discover how incredibly complex life is, even at its simplest forms, it will be come obvious that it could not have happen by random chance and has to have had a Designer. Already we discussed the enormous problems Neo-Darwinian evolutionists are having trying to explain how it could possible operate randomly and how it absolutely fails to explain how life began.

Even more, in the field of astronomy, astronomers now have available amazing new tools to view the universe, such as the Webb Space Telescope. As they peer into the skies they are increasingly amazed how fine-tuned the laws of physics and all the heavenly bodies are in order to allow life to exist on our planet. Each year, they discover new facts that show how razor thin the fine-tuning is so we can live and thrive on Earth. Even a slight deviance in the laws of physics or how the planets and stars are aligned would make life impossible. Consider the following.

The Earth is exactly the right size and right distance from the sun, revolving around it every 365 1/4 days. It rotates on an axis that is tilted at precisely the right angle to allow for the seasonal changes. The Moon is exactly the right size and distance from the Earth to regulate the ocean tides necessary for sea life. The Earth's atmosphere contains the precise amounts of gases needed to sustain animal and plant life. The other planets in the solar system are located in exactly the right places to protect the Earth from asteroids and comets. The Earth is surrounded by just the right kind of magnetic field to shield it from deadly cosmic radiation beating down from the sun and space. The Earth is located in just the right spot in one of the Milky Way Galaxy's arms to allow for life to exist – not too close to the center nor too far out. The Milky Way itself is located in a cluster of galaxies that allow it to be the right size and shape for life to exist. The odds of all these, and hundreds of other, fine-tuned factors happening just by chance is beyond measure. It all points to a Grand Designer who put it all together so we can be here at this point in time.

As the century rolls on, more of these factors will be discovered. Atheists will find it increasingly difficult to hold on to their dogmatic naturalistic explanations. That's not to say they will all become Theists or Christians. But they will have to come to terms with what Christian scientist Stephen Meyer calls the "God Hypothesis" as being fully credible!

Prediction #5: Christianity Will Continue to Decline in Europe and North America. However, Evangelicalism Will Grow Vastly in South America and the Far East.

Now all that being said, I continue to be pessimistic about the state of Christianity in the West. The recent trends among mainline denominations in Europe, Canada, and the United States do not bode well for the future of those church bodies. It seems they have completely abandoned any pretense of scriptural authority. In matters of theology and personal morality, the Bible has been relegated far below the popular trends of secular society.

Despite the decline in the old western churches, I do believe Evangelicalism will continue to grow in other parts of the world. It remains the fastest growing religious movement in the world, especially in South America, Africa, and the Far East. Despite the harsh recurrent repression of the Chinese Communist Party, in recent years the growth of Christianity still continues in that land. Some estimate that China may already have the largest Christian population in the world.

So those are my updated predictions for the 21st century. I may need to revise them at some time in the future. They are not prophecies, so don't hold me to the standards of Deuteronomy 18. I very well can be wrong. I hope so about number five, and that there will be a Christian renewal in America. In any case, these are my thoughts and I probably will not live long enough to see how they pan out. Then again, maybe Jesus will return before I die.

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Originally posted in:

“Worldview Made Practical” by MarketFaith Ministries provides Radical Disciple Training to help believers become more knowledgeable of and confident in their Christian faith.

MarketFaith Ministries exists to equip Christians to become more knowledgeable of and confident in their Christian faith by providing worldview training. We have resources to help individuals as well as the ability to train congregations to stand strong for Christ in our rapidly declining society. Contact us today at 850-383-9756 or info@marketfaith.org and let’s discuss how to bring this cutting edge training to you. Also, be sure and check out the free worldview training resources as well as those available for purchase on the MarketFaith Ministries website at www.marketfaith.org.

Every Christian can easily get tuned into the shape of reality’s future. All that is necessary is to understand biblical worldview concepts. Sadly, too many don’t – which is evidenced by how many self-identified Christians don’t faithfully live out the teachings of the Bible. Many who don’t really would like to, but they don’t know how to go about getting started. MarketFaith Ministries is a worldview discipleship ministry that was created to help everyday believers get that very foundation. Our One-Day Seminary for Everyday Believers is just the ticket.

Contact us at info@marketfaith.org or call at 850-383-9756 and let’s explore the possibilities for bringing this cutting edge training to your church or Christian organization.

God bless,

Freddy

ARE YOU A FAKE CHRISTIAN?

These people honor me with their lips, but their hearts are far from me. 

Matthew 15:8

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GUEST POST: Benjamin Cremer on

"Why I don't want a “Christian nation”

isn’t because I’m a “secularist.”

The reason I don’t want a “Christian nation” isn’t because I’m a “secularist.”

It’s because I have studied church history in depth and have seen the tremendous harm caused when the church crawls into bed with the empire and when the empire crawls into bed with the church.

The difference can be seen in the time between the crosses of the martyrs and the swords of the inquisitions.

Church history also reveals the tragic trend of how christians from differing sects and traditions don’t necessarily get along very well, which often spiraled into violence.

This is why the separation of church and state is so crucial in our country as well. It not only allows all Americans to live according to their own religious and non-religious beliefs, but it also allows the church to maintain a prophetic witness unspoiled by the worship of power.

On top of that, there are more than 200 different Christian sects within the U.S. alone, all with their own theological beliefs, ecclesiology, and interpretations of scripture.

As a Protestant, I wouldn't want a Catholic controlled nation, nor would Catholics want a Protestant controlled nation.

As a Wesleyan, I wouldn't want a Calvinist controlled nation, nor would Calvinists want a Wesleyan controlled nation.

Who then gets to determine what kind of "Christianity" the nation upholds?

That simply sounds like a recipe for repeating the same tragic harmful patterns of our past.

When the church crawls into bed with political power, its voice not only becomes one with the state, but its Christian witness becomes a mouthpiece for the empire, rather than the gospel of Jesus and advocacy for the most vulnerable.

The church is at its worst when it seeks power for itself. The church is at its best when it advocates for the poor, the vulnerable, the marginalized, and the oppressed by speaking truth to whomever is in power.

Separation of church and state is best for everyone.

Note: The common response I will get when I post things like this is “so you don’t want Christians to vote according to their beliefs?” This isn’t what I’m saying and I find this response rather odd. Our vote as Christians is an opportunity to be the church and advocate for the poor, the vulnerable, the marginalized, and the oppressed by speaking truth to whomever is in power. I believe our vote is misused when we vote in a way that simply seeks more power for our own religious group alone.

“The purpose of separation of church and state is to keep forever from these shores the ceaseless strife that has soaked the soil of Europe with blood for centuries.” -James Madisona

Missing Half the Gospel

Dennis Wiens

Unconventional Ministry News

More than half of Americans have read little or none of the Bible. Less than a quarter of those who have read the Bible have a systematic plan for reading the Christian scriptures daily. And a third of Americans have yet to pick it up on their own, according to a new study from Nashville-based Lifeway Research.

 GUEST POST: #ReimagineHEAVEN...when the curtain is drawn back

September 2024

I have worked my way through the Gospel of Matthew over the last six weeks. Now I am doing the same with the Gospel of Mark. Several things have encouraged this daily Gospel reading and prayer. First, I have a profound sense that I did not pay enough attention to the four Gospels over the course of my long life. (In my background we didn't even know what a lectionary was so we rarely read a Gospel text each Lord’s Day. (However, for the last eighteen years I have experienced this discipline by being part of a good Lutheran church.) I truly wish someone had told me that reading and contemplating the person and events in the life of the Messiah was central to a robust life of faith and prayer. It was through my journey to ecumenical practice and theology that I saw how central this practice really was to the whole story of the church itself. 

My companion is this present reading has been N.T. Wright. In his seventeen-volume series, The Bible for Everyone, Wright unpacks the material of the New Testament in ways that reveal the depth of the text but always in a manner that is for “everyone.” He believes, as I do, that this material is for every Christian, not just scholars. While these readings are quite simple they often reveal the obvious more clearly. 

Over the Labor Day weekend I read the first chapter of Mark. In Mark 1:9-13 the Gospel writer tells the reader of the baptism of Jesus. When Jesus is baptized by John a voice from heaven says “You are my wonderful son; you make me very glad” (Wright’s translation). Then Wright makes a simple but startling point: “The whole Christian gospel can be summed up in this point: that the living God looks at us, every baptized and believing Christian, he says to us what he said to Jesus on that day. He sees us, not as we are in ourselves, but as we are in Jesus Christ. It sometimes seems impossible, especially to people who have never had that kind of support from their earthly parents, but it’s true: God looks at us, and says, ‘You are my dear, dear child; I’m delighted with you.’”

Mark says Jesus “saw the heavens open, and the Spirit coming down like a dove.” We often miss this because we have so many wrong notions about the word heaven. “Heaven, in the Bible often means God’s dimension beyond the ordinary reality.” Heaven here is more like a curtain being drawn back so that instead of seeing trees and flowers, or in Jesus’ case the river . .  we are standing in the presence of a different reality altogether.”

Many Christians, perhaps most, have a wrong idea about this word heaven. In the Bible heaven is God’s dimension of the created order, whereas earth is the world of space, time  and matter. Sometimes heaven stands for God ( as in “the kingdom of heaven,” in Matthew). This means heaven in the New Testament is not where we go when we die. “Entering the kingdom of heaven does not mean ‘going to heaven after death,’ but rather belonging in the present to the people who presently steer their life’s course by the standards of God. (Consider Mathew 6:10, “on earth as in heaven” which means we steer our earthly life by the standards and purposes of heaven itself, or God’s reign. We live in this heaven right now when we experience the Spirit working in us. 

If you ask me what happens at death I answer, “We go to be with Jesus in paradise.” Heaven finally comes when the new heavens and new earth come ofter the return of Jesus. Try thinking this way and then speak this way regularly. I promise this will powerfully impact your life. 

In the love of Jesus Christ alone,

John

Countercultural, but Not Counter Culture

Jesus was countercultural but not counter culture.  His teachings flipped the script on all that society values – rich is poor, strong is weak, and greatest is least.  His priorities contradicted everything the world craves – popularity, power, and prosperity.  Christ chose homelessness, loved enemies, defended the oppressed, marched undaunted toward persecution, remained silent when accused, and forgave His murderers.  No one has ever spoken or lived more counterculturally.  Yet no one has ever shown more care and concern for the people He encountered.

Jesus’ words and actions, if conveyed literally and imitated fearlessly, would be considered just as radical in America today as they were in Israel then.  However, surveys show most see Christians and churches not as countercultural but counter culture.  Americans find it difficult to distinguish between their Christian and non-Christian neighbors, at least not in ways that intrigue or endear.  Scripture calls us to be transformed in our thinking but not conformed in our behaviors.  Yet believers seem less radical in their lifestyles and more vocal in their personal opinions than Jesus.  He did and said only what He heard from the Father.  Can the same be said of the typical Christ-follower today?

Our culture demands conformance to its ideals – tolerance and acceptance of each person’s unmitigated pursuit of happiness.  We have an unprecedented opportunity to contrast that myopic, self-centered world view with the enduring hope of Christ-centered living.  Imagine the shock and awe of watching millions of countercultural “rebels” walk away from popularity, power, and prosperity – choosing compassion over condemnation.  There may be no better opportunity in our lifetimes than this divisive Presidential election season to shine the brightest light when our culture appears darkest.

How would the public perception of Christians change if we practiced what Jesus modeled?  The Gospel offends, but we don’t need to be offensive.  We shouldn’t counter culture by attempting to impose God’s moral standards, particularly if we don’t live by them.  Until they believe in the Lawgiver, we shouldn’t expect them to follow His laws.  What would be more effective is countercultural prayer, care and share to illuminate the shallowness of living for the dot (now), not the line (eternity).

Biblical Counterculturalism

True disciples follow in the footsteps of Jesus.  To diagnose the illness (being counter culture) and prescribe a cure (being countercultural) for churches and Christians, we look to Jesus.  He understood but broke from cultural norms and told His disciples to do likewise:

• He loves those who hate Him
• He serves, expecting nothing in return
• He associates Himself, a King, with the poor
• He said those suffering (for His sake) are fortunate
• He sees humility and mercy as signs of strength
• He said heaven isn’t for the “mature”, but for those with the faith of a child
• He ranks servants at the top of the social structure
• He said feelings for our families should pale by comparison to our love for God
• He views confessing crimes as the path to freedom (from spiritual prison)
• He said when we leave everything behind (to follow Jesus) we gain everything
• He pursues “sinners”, not the self-proclaimed “righteous” or “religious”
• He said wealth can be a curse rather than evidence of God’s blessing
• He loves Hs children unconditionally, but demands unconditional obedience

Biblical shouldn’t equate to radical.  However, taking those principles seriously would be culture shock for a post-Christian America that long ago passed the Ages of Commerce, Affluence, and Intellect that mark the evolution and fall of empires – and has entered the Age of Decadence.

Conventional Culture

Life doesn’t work without Jesus.  As countercultural and irrational as His words and example may appear, the alternative eventually leads to hopelessness and chaos:

• Preserving the freedom of one group (e.g. non-believers) unavoidably decimates the rights of other groups (e.g. Christians)
• Ignoring and denying life after death is convenient until disaster strikes
• Teaching kids they’re cosmic accidents produces exactly the response we would expect and now observe with our youth today
• Believing mankind is inherently good leads to disappointment because the sinfulness of human nature inevitably prevails
• Inventing personal “truth” ends in disillusionment when those fallacies prove untrue
• Being “my authentic self” has no foundation, morphing to align with cultural norms because our intended identity is as a child of God
• That identity crisis results in projecting façades on social media and escaping reality via VR, avatars, and substance abuse
• Secular humanism touts mankind’s wisdom yet rejects science to justify immorality (e.g. gender designations by doctors, heartbeats of preborn infants)
• Tolerance, secular society’s highest virtue, is intolerant of those who don’t share progressive views
• Advertisers promise their products will bring fulfillment when their ulterior motive is money
• Politicians pledge to protect the oppressed but know the path to ultimate power lies in dividing citizens to control both “oppressors” and “oppressed”
• Government positions itself as savior to direct attention away from our Savior, offering financial and medical life-preservers to foster dependence

Society draws wrong conclusions by passing decisions through a filter based on faulty assumptions.  No logical outcomes can emerge from a belief that there’s no God or He’s not good (or that mankind is god or good).  Those who don’t know where they came from or where they’re going aren’t sure how to get there.  Only Christians know the end of the story because we’ve read the last chapter of the Book.

Are We More Countercultural or Counter Culture?

Are churches and Christians conforming to conventional culture or biblical counterculturalism?  In other words, are we influencing culture more than we’re influenced by it?  Obeying Jesus’ command to drop the stone, in today’s context, means:

• Rendering to Caesar what is Caesar’s, not politicizing to the point of polarizing
• Spending time with those who don’t know Jesus, not just like-minded people
• Loving those across the political aisle unconditionally, as our Father loves us
• Serving the (materially) poor in ways that actually alleviate poverty
• Being blessed to be a blessing to others, not to hoard or withhold
• Giving generously to help millions of persecuted brothers and sisters overseas
• Building disciples (to equip and send) not just churches (to attract and retain)
• Producing childlike faith in adults, not entertaining children to engage adults
• Confronting sin in the church, not judging those outside as Paul commanded
• Bringing up repentance, surrender, sanctification, and dying to self on Sundays
• Cultivating the fruits of the Spirit rather than checking spiritual boxes
• Winning the culture war through a ground campaign of compassion, not an air assault dropping verbal bombs
• Leaning on Scripture, not the world’s instruction, as the blueprint for living
• Forgiving those who offend us because Jesus graciously forgave our offenses
• Being different without being distant, seeing our “enemies” as God sees them

Countercultural, but not counter culture, means awakening society to the truth of Jesus through humility, love, evangelism, and compassion – not accusations and condemnation.  Non-believers will recognize their sin and need for forgiveness when we shine the bright light of Christ’s righteousness.  Churches and Christians dim that light, revealing our hypocrisy and not His holiness, when we compromise to look more like the world and less like Jesus.  The 2024 Presidential election is the perfect chance to Drop The Stone, providing a glimmer of authentic hope to those (mis)placing their hope in parties, politicians, and policies.

It’s Your Turn…

Visit Drop The Stone’s website and Facebook page.  Perform an act of kindness for someone across the political aisle.  Then post your story on your favorite social media channel with the hashtag #DropMyStone and challenge 5 friends to pay your kindness forward.

The post Countercultural, but Not Counter Culture appeared first on Meet the Need Blog.

GUEST  POST: Your Cultural Identity Influences AND Infects Your Theology

When Cultural Identity Becomes Sacred

by BRAD VAUGHN

In contemporary American society, a striking phenomenon has emerged: the sacralization of culture and cultural identity. To put it more directly, culture has become a religion. Cultural identity has become a religious identity.

Cultural and ethnic identities have ascended to positions of reverence and unassailable authority in the lives of many individuals. This shift is emblematic of a broader social transformation, where culture has, in some respects, supplanted traditional religion in its role as a moral and ethical compass. This post delves into this dynamic, shedding light on how culture has become a new creed and why it has gained a status that is beyond challenge.

Culture as the New Creed

The decline of traditional religious adherence in many Western societies has left a vacuum that has been filled by the rise of culture as a source of meaning. Cultural or ethnic identity has become the primary source of meaning, ethics, and community for many individuals—roles traditionally played by religion.

This transition is not merely about rediscovering or reconnecting with cultural roots; it is about elevating those roots to a status that is beyond reproach or challenge, where cultural practices, norms, and values are viewed with a reverence akin to religious dogma.

Religion, for centuries, has provided frameworks for understanding the world, moral codes, and a sense of belonging. As the grip of organized religion loosens, these alternative frameworks are increasingly drawn from cultural narratives. The stories, traditions, and collective memories of culture provide a scaffolding for individuals to construct their identities and moral understanding of the world.

This reverence for culture has reached a point where it has become a creed— a set of beliefs and practices that command the ultimate loyalty and devotion.

Unchallengeable Authority

The sacralization of culture is marked by the idea that cultural identity and its related practices are beyond criticism. To question cultural norms and values is to risk being labeled as an offender of cultural sanctity. Such social “sinners” are deemed “bigots,” “colonialists,” “racists,” “close-minded,” and some flavor of -phobic.

Much like how religious dogma has historically been protected from scrutiny, the challenge to cultural norms is often met with vehement opposition. In public discourse, this dynamic plays out in debates where the criticism of cultural practices or perspectives is met with severe backlash, often framed as a defense against cultural insensitivity or appropriation. “Cancelling” is one of the most common mechanisms used recently.

In this context, cultural identity is not only a source of personal meaning but also a form of authority that dictates social interactions, political discourse, and personal relationships. The perceived inerrancy of cultural norms can be so ingrained that it assumes an almost canonical status, guiding behavior and thought in a way that parallels religious texts.

Cultural Identity and Personal Meaning

The sacralization of culture (i.e., making culture sacred) addresses a need left by the decline of traditional religious structures by providing personal meaning and identity. In a society characterized increasingly by secularism and individualism, cultural identity offers a sense of belonging and a connection to a larger narrative. This need for connection and meaning is a fundamental aspect of human nature, and as traditional religious observances wane, the rituals, symbols, and collective memories of a cultural identity step in to fill the void.

For many, their cultural heritage is not just a backdrop for their life story but the very essence of their being. This heritage provides a link to ancestral history, communal values, and a sense of continuity in a rapidly changing world.

The deep connection to cultural identity infuses everyday practices and traditions with sacred significance, turning cultural festivals into solemn celebrations and traditional costumes into ceremonial garb. Virtue signaling is an act of devotion. Cultural narratives become not just stories of the past but moral lessons and guiding principles for the present and future.

The Veneration of Cultural Identity

The sacralization of cultural identity also manifests in the elevation of symbols and figures that represent cultural heritage to a status of veneration. Icons of cultural history are treated with a reverence that mirrors the respect given to religious saints and prophets. Murals, statues, and other representations become sacred relics that embody the collective spirit and pride of a people.

To deface or disrespect these symbols is to commit an act tantamount to sacrilege, provoking a defensive response that is both visceral and intense. In some cases, one must be born into a culture to participate in the pseudo-religious rites, lest one be accused of “cultural appropriation,” a type of social sacrilege.

The Role of Media and Education

In this climate of cultural sacralization, the role of media and education becomes ever more critical. They are the main channels through which cultural narratives are disseminated and reinforced. Through film, literature, and the arts, cultural stories are told and retold, each time reinforcing their sanctity and central role in the community’s moral fabric.

With evangelistic fervor, media and schools are primary engines for spreading propaganda.

Education systems have the responsibility of imparting knowledge about cultural heritage, but with the added challenge of doing so in a way that respects the sanctified status of culture while still encouraging critical thought and individual interpretation.

Challenges to Integration and Cohesion

While the sacralization of culture can strengthen communal bonds within cultural groups, it also presents challenges to social integration and cohesion. When cultural identities are held as sacrosanct, they can become barriers to cross-cultural understanding and interaction.

The reluctance to challenge or critically engage with different cultural practices can lead to a form of cultural isolationism, where communities become echo chambers that reinforce their own sanctity while being resistant to external influences.

Conclusion

Sacralizing (“making sacred”) culture and cultural identity in American society represents a fundamental shift in how individuals find meaning and a sense of belonging in the modern world. It is a testament to the power of culture to provide a moral compass and a communal identity in the absence of traditional religious structures.

However, this elevation of culture to a sacred status also brings with it challenges that must be navigated with sensitivity and openness. As America continues to grapple with its diverse cultural landscape, the dialogue around the sacralization of culture will remain a pivotal part of its ongoing narrative.

MORE>>>

Originally posted @ Patheos.com

GUEST POST: Discipleship + Mentoring ---> Evangelism

Ripple Effect of Mentoring Evangelists

GUEST POST: Reassess the Church Growth Movement

Karl Vaters works hard to be fair minded in giving his accurate assessment of the Church Growth Movement (CGM). He knows it well, and I believe it's own proponents and practitioners would appreciate his descriptions.

Undoubtedly, they will disagree with his disagreements, but he is not backing down. He believes in de-sizing the church. Which does not mean he is a proponent of small churches, but he believes a fundamental issue about the church growth movement has reshaped the church in the last 50 years. We are looking again at his new book, De-Sizing the Church: How Church Growth Became a Science, Then an Obsession, and What’s Next.

Photo by Al Elmes on Unsplash

In a later chapter, Vaters discusses three phases through which the church has gone through in his life. These resonated with me. The three are revivalism of the 50s-70s, strategizing at the end of the 20th century, and social activism – the rest of this paragraph is all mine – which formed into antagonistic poles from the days of Ronald Reagan on. Progressives sometimes complain that conservatives are overly politicized. But conservatives complained about progressives being involved in political activism well before the days of Ronald Reagan. A new book, which I have not read or seen, argues that Christian nationalism is a reaction to the progressivism of Protestant mainline churches. I believe there is enough blame to go in both directions.

The church growth movement, as practiced, emerged in his “strategizing” phase of the late 20^th Century. The author does not say this but the church growth movement is incompatible with the activism phases at work in the church today.

I want to sketch in my own terms briefly where he thinks the church growth movement went sideways. Then we will turn to what he thinks is critical to develop if the church is going to right its course.

To begin with, the fundamental movement sideways was measuring success on the basis of numbers. The bigger the number, the more successful. Furthermore, from the business world discussions of strategy, mission statements, and vision statements entered the church through the church growth movement’s major practitioners. Increasingly, fewer and fewer pastors had theological and biblical expertise and became entrepreneurs and leaders who could fill the seats.

Another fundamental problem that the author finds in the church growth movement was an obsession with methodology, which is the current vogue term for method. Pushing back against old fashioned stale methods led to preoccupation with better methods, which tail began to wag the dog. In other words, get the right method and the right results will follow.

One element of the church growth movement, but by this I mean especially the megachurches that I have been connected to, experienced, read about, or heard about, was what the author calls “toxic positivity.” Negative talk about anything seems to be verboten. Which was one of the reasons when scandals became news that so many in many of these churches did all they could not only to silence the critics but to preserve the reputation of the church. A church that does not recognize the importance of confession and honesty may give way to a positivity that prevents confession when confession is needed.

Of course, we have all recognized that the church growth movement, as it was going sideways, and this sideways action was often done by specific practitioners of the church growth movement’s ideas, was to platform pastors with proven success when success was measured by numbers. So conferences developed at megachurches to reveal to wannabe megachurch pastors how they did the job.

Vaters is aware of the significance of the suburban nature of the church growth movement. He is also aware that the suburban nature of these churches led to ethnocentrism and what I want to call “econo-centrism.” The sideways movement of the church growth movement was planted in suburbs and flourished for only a certain demographic. [SMcK: White folks, middle and upper class. Which is also why that demographic was fertile for a specific kind of political partisanship.]

My experience with pastors in the United States is that the church growth movement, combined as it was with these massive conferences at mostly suburban megachurches, diminished small churches, degraded small church pastors, and led to arrogance on the one side and shame on the other. A number of pastors have told me they quit attending the conferences because they knew in their community the ideas could never be implemented. They were looking for conferences by pastors who pastored people, regardless of the size of the church.

Vaters pleads for “integrity as the new competence.” Integrity, of course, is not really a new version of competence but the alternative, which leads to an entirely different church and culture. He compares the Bigness-Integrity Gap alone these categories.

Bigness: efficiency, leadership, success, hustle, increase, growth, excitement, effectiveness, passion.

Integrity, and here he punts to the fruit of the Spirit, which all OK by me: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.

For me, bigness measures numbers with reproducible methods while integrity points at Christoformity. Here’s how Vaters describes integrity:

We need to: 1. Do the right thing, 2. Every time, 3. For a long time, 4. With no agenda.

That’s wise. That’s virtue ethics in a simple formula; his idea of integrity is about character and culture formation.

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GUEST POST ~ #ReimagineLEADERSHIP…Less Methods & Meetings; More Counsel & Coaching

Shifting from Leadership to Fatherhood 

Glenn Bleakney

In a day and age when the presence of paternal influence is notably lacking, apostolic leaders face an undeniable and urgent need to transcend their conventional roles as mere leaders. Now, more than ever, they must fully embrace their true calling as spiritual fathers, offering guidance, nurturing, and unwavering care that can only be provided by those who embody the essence of a spiritual father. 

This generation yearns for a profound and intimate connection, as well as compassionate support that can only be fostered through the presence of spiritual fathers. As spiritual orphans wander, desperately seeking purpose and identity, it becomes imperative for apostolic leaders to wholeheartedly embrace the role of a father, guiding others to experience a deep, personal encounter with God the Father and embracing their true identity as cherished children of the Divine. 

Here are ten strategic shifts for apostolic leaders to become influential spiritual fathers, catalyzing transformative change in the lives of those they father. 

1. Embodying Christ-Centered Character: 

As spiritual fathers, apostolic leaders must embody the very essence of Christ-like character in every facet of their lives. In the same way that Paul implored others to imitate his example as he imitated Christ (1 Corinthians 11:1), leaders who embody the virtues of Christ become living testimonies of His transformative power. Through their embodiment of Christ-like character, these spiritual fathers inspire and influence those under their fatherly care. 

2. Cultivating Intimacy with God the Father:

Spiritual fathers must prioritize the cultivation of a deep, intimate relationship with God, serving as models of a life deeply rooted in prayer, worship, and devotion. The letters of the apostle Paul radiate with evidence of his profound intimacy with the Divine, serving as a compelling example for all spiritual fathers. By nurturing their own connection with God, these spiritual fathers create a sacred pathway for others to experience the boundless love of the Father and discover their true identity as cherished children of the Divine. 

3. Building Authentic and Meaningful Relationships:

At the very heart of spiritual fatherhood lies the importance of authentic relationships. The letters of Paul reveal his deep yearning for genuine connections with others. Spiritual fathers must invest their time and effort in building authentic relationships, characterized by vulnerability, transparency, and a genuine willingness to journey alongside others through both moments of joy and struggle. By fostering an environment of trust and authenticity, these spiritual fathers create fertile ground for transformative growth in the lives of those under their fatherly guidance. 

4. Equipping and Empowering the Next Generation:

Apostolic leaders are called to equip and empower the next generation of leaders, following the example set by Paul with Timothy and Titus. The mentorship of these young leaders beautifully exemplifies this crucial principle. In the same way that Paul entrusted them with responsibilities and encouraged them to fulfill their God-given potential, spiritual fathers invest tirelessly in the development of others, creating a legacy of multiplication that extends far beyond their immediate sphere of influence. 

5. Imparting Sound Doctrine and Unyielding Truth: 

Paul placed profound emphasis on the importance of imparting sound doctrine in his teachings. Spiritual fathers must ensure that they impart biblical truth and stand unwavering against the waves of false teachings. By grounding their spiritual children in the unchanging Word of God, these spiritual fathers equip them with the discernment needed to distinguish truth from falsehood, establishing a rock-solid foundation for their faith. Sound doctrine becomes an unwavering compass that guides and shapes the lives of those under their spiritual care. 

6. Correcting with Love, Grace, and Compassion: 

Approaching correction with a heart overflowing with love, grace, and compassion is a vital aspect of spiritual fatherhood. This mirrors the tone of Paul's letters, which were filled with corrective instructions delivered with immense compassion. Humility, discernment, and a genuine desire to witness transformation are crucial components in offering corrective guidance. When rooted in love and grace, correction becomes a catalyst for profound spiritual growth and maturity. 

7. Fostering a Culture of Honor and Affirmation:

Apostolic leaders should strive to cultivate a culture of honor within their communities, following Paul's example of honoring and affirming others (Romans 16:1-16). In doing so, spiritual fathers recognize and celebrate the unique gifts and contributions of those under their care. This cultivation of honor creates an environment of mutual respect, encouragement, and empowerment, enabling individuals to thrive and fulfill their God-given potential. 

8. Providing Unwavering Spiritual Covering and Protection: 

Just as Paul provided spiritual covering and protection to the churches he founded, spiritual fathers offer steadfast guidance, support, and accountability to those entrusted to their care. This covering acts as a shield and guide, enabling spiritual children to navigate challenges and grow in their faith. Spiritual fathers become a source of strength and stability, 

9. Modeling Servant Leadership: 

Spiritual fathers exemplify the essence of servant leadership, mirroring the selfless nature of Jesus Christ himself. They lead not by exerting authority or seeking personal gain, but by humbly serving and sacrificing for the well-being and growth of those under their care. This sacrificial love and servant-heartedness inspire others to follow their example, creating a culture of servanthood within the community. 

10. Nurturing Emotional and Spiritual Healing:

Spiritual fathers understand the importance of addressing emotional and spiritual wounds that hinder growth and wholeness. Just as Paul demonstrated deep care and concern for the emotional well-being of his spiritual children, these spiritual fathers provide a safe space for healing, restoration, and inner transformation. Through compassionate listening, wise counsel, and prayer, they guide individuals towards healing and freedom, enabling them to embrace their true identity in Christ. 

Spiritual fathers have the incredible opportunity to leave a lasting legacy by impacting not just one generation, but multiple generations of spiritual children. Through their guidance, wisdom, and mentorship, they have the power to shape the lives of their spiritual children and equip them to become spiritual fathers and mothers themselves. This ripple effect creates a lineage of spiritual growth and transformation that extends beyond their own lifetime, reaching future generations who will carry on the legacy of faith and mentorship. Spiritual fathers truly have the privilege of nurturing and empowering spiritual children who will, in turn, become spiritual parents to the generations that follow.

Enjoy this teaching? Please consider partnering with us. Sign up to become a monthly partner of any amount or give a on-time donation at our website AwakeNations.org/donate 

For the Kingdom,

Glenn Bleakney

AwakeNations.org

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