Empecé a notar que su comprensión deficiente de las Escrituras no necesariamente se debía a la falta de lectura, si bien es cierto que eso también es un gran problema en los EE. UU. De 2021 a 2022, el nivel de involucramiento con la Biblia, medido por indicadores como la frecuencia de uso, el impacto espiritual y la importancia moral en la vida cotidiana, cayó un 21 por ciento entre los usuarios adultos estadounidenses. Fue la caída anual más grande registrada por la Sociedad Bíblica Estadounidense (ABS, por sus siglas en inglés) en su estudio anual sobre el Estado de la Biblia. Y casi 1 de cada 5 feligreses respondieron que nunca leen la Biblia.

Pero en el caso de mis estudiantes, muchos de los cuales leen la Biblia a diario y han optado por asistir a una universidad cristiana, su pobre comprensión y aplicación de las Escrituras parece deberse a la forma en que se acercan a las mismas. Es la forma en que muchos cristianos en Estados Unidos, pero también en otros países, han estado leyendo la Biblia durante décadas: a través de «devocionales diarios» o «tiempos devocionales».

Si consideramos la forma en que se practica habitualmente el tiempo devocional diario en la actualidad, es muy poco probable que dé como resultado la fluidez necesaria para comprender y aplicar la enseñanza bíblica. Es necesario incluir el tiempo devocional dentro de una matriz de hábitos de estudio de las Escrituras a fin de que pueda recuperar su poder para transformar nuestro pensamiento y nuestras comunidades.

¿Cómo pueden mis alumnos leer tanto la Biblia y tener tan poca comprensión de la Torá? ¿Cómo pueden no prestar atención a su enfoque en los nuevos cielos y la nueva tierra? ¿Cómo pueden estar confundidos con conceptos como la salvación y el mal? CT abordó previamente las estadísticas de Lifeway Research que revelan esta tendencia de analfabetismo bíblico entre la población en general. Y parece que su tiempo devocional diario en las Escrituras los aleja de entender partes clave de las mismas.

«En general», escribió Ed Stetzer en 2017, «los estadounidenses, incluidos muchos cristianos, tienen puntos de vista no bíblicos sobre el infierno, el pecado, la salvación, Jesús, la humanidad y la Biblia misma». Al igual que muchos cristianos estadounidenses, mis alumnos no parecían entender los detalles necesarios para comprender todo el alcance de las Escrituras. [Los enlaces de este artículo redirigen a contenidos en inglés].

Cuando pastoreé una iglesia a principios de la década de 2000, estos conceptos teológicos se consideraban asuntos básicos que mis feligreses de 80 años de edad (¡algunos solo habían terminado la educación secundaria!) parecían entender profundamente y ser capaces de aplicarlos en sus vidas y ministerios. Al igual que mis alumnos, estos cristianos nacidos en las primeras décadas del siglo XX y antes de la Gran Depresión también practicaban lecturas devocionales cortas todos los días.

Sin embargo, gracias a diversas formas de estudio realizadas a lo largo del tiempo, a menudo comprendían el contexto del pasaje en el que estaban meditando; es decir, lo que venía antes y después. Es posible que hayan leído un pequeño pasaje todos los días, pero buscaban integrarlo en su comprensión más amplia de las Escrituras obtenida de una relación más sólida con las mismas que iba más allá de la lectura diaria.

Pero aquellos de mis estudiantes que no practican formas más sólidas de acercarse a las Escrituras —tales como el estudio bíblico inductivo, los planes anuales de lectura de la Biblia, el leccionario o la lectio divina— tienen pocas herramientas que puedan ayudarlos a situar una meditación diaria en un versículo como «¿Qué diremos frente a esto? Si Dios está de nuestra parte, ¿quién puede estar en contra nuestra?» (Romanos 8:31, NVI). Tal microdosificación de las Escrituras sin una comprensión del todo puede fácilmente distorsionar nuestras interpretaciones. Las tradiciones probadas por el tiempo de involucramiento extendido con las Escrituras nos exponen y nos familiarizan con los contenidos de las Escrituras.

Es necesario incluir el tiempo devocional dentro de una matriz de hábitos de estudio de las Escrituras a fin de que pueda recuperar su poder para transformar nuestro pensamiento y nuestras comunidades.

Cuando mis estudiantes de primer año describieron sus «tiempos devocionales» diarios, comencé a comprender mejor la desconexión. Carecían de lecturas comunitarias extendidas de las Escrituras, es decir, un espacio donde fuera seguro interrogar el texto y romperse la cabeza sobre su significado.

Para ellos, la lectura de las Escrituras era una responsabilidad individual con un resultado primordial y necesario: que Dios les mostrara algo del pasaje que fuera inmediatamente relevante para sus vidas. Muchos jugaban a la ruleta de la Biblia todas las mañanas, dejando que las Escrituras se abrieran en cualquier página y pidiéndole a Dios que les mostrara lo que debían aprender de los versículos. Algunos de ellos leían solo un versículo al día. Otros leían un pasaje, o tal vez un capítulo.

Incluso cuando esta práctica puede parecerse superficialmente al hábito diario de sus abuelas o bisabuelos, sus efectos pueden ser completamente diferentes. La mayoría de mis alumnos, incluso los que tenían algún tipo de formación bíblica institucional o en la iglesia, se sorprendieron con las preguntas básicas que les hacía sobre la Biblia que tenían en sus manos. Sin contexto y más comprensión, su escaso estudio de las Escrituras con el tiempo solo agravó su ignorancia y malentendidos.

Este fenómeno de leer sin comprender es cada vez más evidente. El Centro de Pensamiento Hebraico [Center for Hebraic Thought], la organización que Celina y yo dirigimos, organizó una conferencia sobre alfabetización bíblica en octubre de 2021, reuniendo a líderes especializados en el involucramiento con las Escrituras y en educación bíblica. Estuvieron representadas casi dos docenas de organizaciones, incluidas la Sociedad Bíblica Estadounidense, The Gospel Coalition [Coalición por el Evangelio], el Council for Christian Colleges & Universities y el Museo de la Biblia, así como profesores de seminarios, YouTubers, diseñadores de software y expertos en currículos bíblicos.

Cuando les conté historias sobre mis devotos estudiantes que malinterpretaron la Torá y los Evangelios, todos coincidieron en que habían visto este mismo fenómeno en sus propios círculos y estaban igualmente preocupados por la aparente ineficacia de los hábitos de lectura devocional de muchos cristianos.

Mis estudiantes no sabían leer la Biblia. Realmente no conocían las historias, los personajes, las ideas y los temas de la Biblia, y mucho menos cómo la literatura en sí encaja y argumenta a favor de una visión particular del mundo. Y como cristianos, debemos apuntar mucho más allá de la alfabetización básica. Esperamos conocer y practicar el pensamiento y la instrucción de las Escrituras con fluidez, extendiendo su sabiduría a todas las áreas de la vida que no aborda directamente.

Por ejemplo, alguien que tenga conocimientos sobre la Biblia sabrá que el sistema de justicia del antiguo Israel, tal como se describe en la Torá, no involucraba encarcelamiento ni policía. Pero alguien que tenga fluidez en la Biblia sabrá que este hecho no significa automáticamente que debemos erradicar todas las cárceles y fuerzas policiales. En cambio, la persona que domina la Biblia podrá discernir los principios subyacentes en la Torá: la guía y los temas estructurales profundos que finalmente nutrieron y dieron forma a nuestro pensamiento sobre el crimen, la policía y el encarcelamiento en la actualidad.

La alfabetización bíblica se enfoca en conocer el vocabulario y la gramática de las Escrituras: qué hay en la Biblia y cómo funciona la literatura. La fluidez es la capacidad de pensar junto con la enseñanza repetida de las Escrituras y extender el pensamiento y prácticas a situaciones modernas, donde todas las variables pueden ser diferentes a las del contexto antiguo, pero los principios son los mismos.

Si la mera alfabetización fuera el objetivo, las personas solo necesitarían saber la mayor parte de lo que contiene la Biblia. Pero el conocimiento básico de los «hechos bíblicos» es insuficiente. La Escritura misma exige que el pueblo de Dios medite y practique sus instrucciones como comunidad para volverse sabio (Deuteronomio 4:10, 30:9-10). Dios le dijo a Israel que su instrucción a través de Moisés era para que todo Israel (hombres, mujeres, extranjeros, nativos, jóvenes y ancianos) se convirtieran en «un pueblo sabio e inteligente» (Deuteronomio 4:6). Jesús afirma que practicar su instrucción hará lo mismo (Mateo 7:24), pero simplemente conocer los textos no lo hará (Lucas 18:18–30).

Si no podemos aplicar con fluidez los principios bíblicos, extendiendo el pensamiento de las Escrituras a asuntos como las criptomonedas, la reforma policial y penitenciaria, la identidad sexual y de género, y todo lo demás que los autores bíblicos no abordaron directamente, entonces no somos las personas sabias y perspicaces que Dios desea que seamos.

Para muchos cristianos, particularmente los evangélicos, el tiempo devocional de la mañana es «quizás la más básica de todas las disciplinas espirituales», escribe David Parker en una edición de 1991 de Evangelical Quarterly. Las «devociones diarias» son tan fundamentales en la concepción que muchos evangélicos tienen de una relación con Dios, que no pueden imaginar el cristianismo fiel sin ellas. Pero su iteración actual, al menos en los EE. UU., surgió apenas hace unos 150 años.

Muchos evangélicos defienden los devocionales diarios citando Mateo 6:6: «Pero tú, cuando te pongas a orar, entra en tu cuarto, cierra la puerta y ora a tu Padre, que está en lo secreto. Así tu Padre, que ve lo que se hace en secreto, te recompensará». Sin embargo, este pasaje no especifica la forma particular que generalmente toma el tiempo devocional.

El tiempo devocional de hoy generalmente implica llevar una Biblia a un lugar privado, «haciéndolo a primera hora de la mañana, sin usar formas de oración escritas y prescritas, [sino] sentarse en silencio con la expectativa de que Dios le hable y le brinde guía concreta para el día», escribe Greg Johnson, pastor principal de la Iglesia Presbiteriana Memorial en St. Louis, en su disertación From Morning Watch to Quiet Time.

Johnson rastrea la práctica moderna del tiempo devocional hasta la década de 1870, cuando los evangélicos estadounidenses fusionaron dos prácticas devocionales puritanas previamente separadas: la oración privada y el estudio bíblico privado. Esta fusión de oración y estudio de la Biblia se transformó en la «vigilia de la mañana», que enfatizaba la oración de intercesión. A partir de ahí se convirtió en un «tiempo devocional», que restó énfasis a la oración de intercesión para centrarse en la escucha y la meditación en silencio. Este nuevo énfasis en que las personas reciban ideas diarias de parte de Dios transformó la naturaleza de la relación con la Biblia que se le enseñó a generaciones de cristianos estadounidenses.

Los devocionales diarios o el tiempo devocional se ha caracterizado por hacerse de forma individual y, por lo general, no implica un estudio riguroso de las Escrituras. Por el contrario, los lectores a menudo se enfocan en un capítulo o incluso en algunos cuantos versículos por sesión, de los cuales pueden esperar recibir la guía de Dios para su vida personal en ese momento. Los devocionales diarios suelen incluir un período de oración para «escuchar» la voz de Dios, que se cree que se manifiesta en los versículos leídos en esa sesión o mediante la comunicación directa a la mente del oyente.

Aunque esta escucha puede ser expectante, es esencialmente pasiva. A menudo se guía por una creencia implícita de que la Palabra de Dios habla y transforma a través de percepciones repentinas dirigidas a lectores individuales, en lugar de por medio de un estudio sostenido y un cuestionamiento activo y comunitario con respecto a lo que se lee.

Este ritual diario privado se benefició enormemente de la publicación de la Biblia de referencia Scofield [en inglés] en 1909, una Biblia de estudio individual accesible y ampliamente vendida en el mercado. La Biblia de Scofield reflejó y promovió la difusión del dispensacionalismo entre los protestantes estadounidenses. El dispensacionalismo tenía un poder animador, nos dijo Greg Johnson en una entrevista, porque brindaba a las personas un marco para leer el Antiguo Testamento e implicaba que los lectores volvieran a involucrarse con las principales ideas bíblicas que los protestantes habían pasado por alto.

El uso de la Biblia Scofield en el movimiento dispensacionalista fomentó un enfoque individualista del estudio de la Biblia. O al menos aumentó la confianza de los lectores en su propia interpretación independiente de las Escrituras. Mark Noll señala en America’s Book: The Rise and Decline of a Bible Civilization, 1794–1911: «A medida que profundizaron su creencia en la capacidad de las personas sencillas para captar el significado sencillo de la Biblia», el populismo del movimiento dispensacionalista basado únicamente en la Biblia en realidad elevó «un cuerpo de élite de maestros que guían a otros paso a paso en la lectura de la Biblia ‘por su cuenta’».

En otras palabras, el sentido de estudio independiente fue apuntalado por el comentario junto con el texto bíblico. Irónicamente, «la Biblia de Scofield guió a los lectores a proclamar que eran independientes y no necesitaban guía alguna», escribe Noll.

En contraste con los sermones y el estudio bíblico en grupo, los devocionales diarios se convirtieron en ejercicios de formación interior e individual, compartiendo tendencias con el modernismo secular de la época. Los defensores de los tiempos devocionales comenzaron a identificar el principal beneficio de los devocionales diarios como «un yo transformado en lugar de un mundo transformado», escribe Johnson en su disertación.

Si bien la formación del carácter personal es esencial, aisladamente se alinea mejor con las tendencias modernistas que con el enfoque bíblico sobre la formación del carácter a través de hábitos, rituales y orientación de la comunidad. Este enfoque interno también puede proyectar la formación de la justicia en comunidades y sistemas, misma que es una preocupación principal de los autores bíblicos, como una adhesión a los principios éticos individualistas.

Algunas de las personas que practicaban los «tiempos devocionales» comenzaron a tratar la Biblia más como una herramienta de meditación que como la enseñanza misma de Dios y su pueblo. Durante el tiempo devocional, la contemplación progresaría hasta la confesión y la meditación bíblica, que culminaría con el registro de cualquier guía divina recibida ese día. La lectura, como observa Johnson, podía ser solo un breve pasaje de la Biblia o un comentario devocional, no un estudio extenso de las Escrituras como un cuerpo unificado de literatura.

Hoy en día, el tiempo devocional diario con frecuencia no involucra las Escrituras en absoluto. Como CT ha señalado en otra parte, en 2023 Lifeway Research reveló que aunque el 65 por ciento de los feligreses protestantes pasan tiempo a solas con Dios todos los días, solo el 39 por ciento lee la Biblia durante ese tiempo. Si, esta estadística significa que los cristianos están cambiando una lectura devocional apresurada y fragmentada por un estudio bíblico integral en grupo, entonces tal vez eso sería mucho mejor. Sin embargo, la caída en el involucramiento general con la Biblia en el estudio de ABS sugiere que más cristianos simplemente no la están leyendo.

A fines del siglo XX, el tiempo devocional diario se había convertido en un elemento fijo de la ortodoxia en algunos sectores del cristianismo. Christy Gates, directora nacional de involucramiento con las Escrituras de InterVarsity Christian Fellowship, afirma que la práctica de «DQT» (tiempo devocional diario, por sus siglas en inglés) en los ministerios universitarios llegó a convertirse en el requerimiento mínimo de la vida espiritual. Preguntar sobre el «caminar con Dios» de alguien pasó a significar «¿Estás haciendo tu tiempo devocional diario?».

Gates enfatizó que incluso cuando los ministros enseñan la práctica del estudio bíblico en grupo junto con DQT, como lo hace InterVarsity, el estudio en grupo por lo general disminuirá mientras que el DQT permanece. ¿Por qué? Ella piensa que el DQT está relacionado con nuestro individualismo religioso que desea que Dios razone con nosotros directamente. En el pasado, la adoración diaria presentaba a una familia o comunidad que le pedía a Dios provisión, pero hoy consiste principalmente en individuos que le piden a Dios que les hable. El peligro es claro: escuchar las ideas de Dios en las Escrituras y en oración sin rendir cuentas a la comunidad puede producir una comprensión tenue del cristianismo.

Los cristianos que enfatizan el DQT como una práctica espiritual necesaria típicamente señalarán los momentos en que Jesús oró de forma aislada como modelo para este ritual: «Muy de madrugada, cuando todavía estaba oscuro, Jesús se levantó, salió de la casa y se fue a un lugar solitario, donde se puso a orar» (Marcos 1:35). Por supuesto, cuando sus discípulos frustrados lo encuentran, Jesús les explica por qué se fue del pueblo: «Vámonos de aquí a otras aldeas cercanas donde también pueda predicar; para eso he venido» (v. 38, énfasis añadido). Lucas también señala el hábito de Jesús: «Él, por su parte, solía retirarse a lugares solitarios para orar» (Lucas 5:16, énfasis añadido). Jesús, como de costumbre, estaba encontrando un respiro de las masas exigentes o moviéndose al siguiente lugar, porque «para eso ha venido».

Es razonable ver la oración privada de Jesús como un ritual que debemos emular. Como mínimo, parece ser una práctica sabia que surge de las Escrituras, incluso si el tiempo de oración en silencio y la lectura de la Biblia nunca se les ordena a los hebreos ni a los primeros seguidores de Jesús.

Pero los expertos contemporáneos en el involucramiento con la Biblia están de acuerdo en que el tiempo devocional diario, que hemos llegado a combinar con la lectura diaria de la Biblia, puede distorsionar nuestra comprensión de las Escrituras. Los líderes de ministerios paraeclesiásticos que entrevistamos ya habían identificado el tiempo devocional diario y la lectura devocional como la única forma de consumo de las Escrituras que podría ser problemática en sus comunidades de ministerio.

Los profesores de Biblia, los administradores de seminarios y los pastores, así como representantes de la Sociedad Bíblica Estadounidense, Our Daily Bread [Nuestro pan diario], Cru e InterVarsity, todos nos dijeron que quieren fomentar la lectura diaria de la Biblia. Pero también tienen como objetivo remodelar este involucramiento para personas como mis estudiantes de primer año: aquellos que microdosifican la Biblia todos los días, pero no entienden lo que están leyendo.

No existe una medida universal para la alfabetización bíblica. Tampoco hay consenso sobre qué grado de conocimiento se traduce como alfabetización. La Sociedad Bíblica Estadounidense mide lo que llama «involucramiento con la Biblia» («involucramiento» entendido como frecuencia de uso, impacto y centralidad en la moralidad) en sus estudios sobre el estado de la Biblia. Pero alguien podría calificar alto en «involucramiento» sin saber mucho sobre la propia teología de las Escrituras o las suposiciones básicas de los autores bíblicos. Además, la evidencia anecdótica sugiere que la alfabetización bíblica ha disminuido cada vez más.

Si la alfabetización bíblica está disminuyendo, incluso para aquellos que leen un devocional todos los días, ¿cuál es el camino a seguir? La mayoría de los ministros paraeclesiásticos con los que hablamos informaron que han estado considerando métodos que brindan una perspectiva más amplia de las Escrituras. Estos incluyen rituales antiguos de lectura de las Escrituras que muchas iglesias evangélicas rara vez han practicado (como la lectio divina, el uso del Libro de Oración Común, etc.). Pero la práctica más mencionada por los líderes del ministerio fue la lectura pública o comunitaria de las Escrituras.

De alguna manera, esta forma de participación bíblica es lo opuesto al tiempo devocional. En lugar de leer, las comunidades escuchan juntos largos tramos de las Escrituras, a veces de 30 minutos a una hora, ya sea usando Biblias en audio o haciendo que las personas lean en voz alta. Los profesores de Biblia han notado durante mucho tiempo que el hábitat natural de las Escrituras está en los oídos de los cristianos reunidos, no en los ojos de los individuos. Los efectos del involucramiento con las Escrituras de formato largo en la alfabetización bíblica son todos anecdóticos en este punto.

Desde Moisés hasta Josías y Nehemías, la lectura comunitaria de la Biblia fue normal en puntos clave de la historia de Israel. La lectura pública de las Escrituras ocurre en el Sinaí (Éxodo 19:7), durante las reformas de Josías (2 Reyes 23:1-2), y para todos los que regresaron a Judá en los días de Esdras (Nehemías 8), entre otros casos. Y la práctica de la sinagoga de leer la Torá y los Profetas cada sábado (Lucas 4:16-17; Hechos 13:14-15) surgió alrededor del siglo III antes de Jesús.

Todas estas lecturas públicas incluyeron explicación y respuesta comunitaria. Como argumenta Brian Wright en su libro Communal Reading in the Time of Jesus, la lectura pública de la literatura que se extendió por el imperio romano también incluía a los cristianos y sus textos sagrados. Para la iglesia primitiva, eso habría incluido no solo escuchar juntos, sino también cuestionar y razonar juntos sobre lo que se escuchaba.

Entonces, cuando Justino Mártir (155 d. C.) informa que los primeros cristianos se reunían los domingos para leer las Escrituras «durante tanto tiempo como fuera posible», debemos imaginar que esas lecturas comunitarias no terminaron simplemente con un amén al unísono. Estas primeras comunidades cristianas judeo-gentiles probablemente batallaron para comprender lo que habían oído, buscando entenderlo como comunidad.

El involucramiento de largo plazo con las Escrituras no es nada nuevo para la iglesia. La secta judía de Jesús del primer siglo comenzó con largas lecturas semanales de la Torá y la Haftará (profetas) junto con el canto de los Salmos. Desde el leccionario medieval de la iglesia católica romana, también utilizado por los reformadores protestantes, hasta el plan anual de lectura de la Biblia completa del siglo XIX de Robert Murray M’Cheyne, la exposición amplia y regular a las Escrituras fue un componente crucial de la alfabetización bíblica generalizada y de bajo nivel en la historia de la iglesia.

Uno podría imaginar cuán extraños serían nuestros devociones diarios no solo para los antiguos israelitas sino también para las antiguas comunidades cristianas y judías. ¿Qué pensarían de un seguidor devoto que lee diariamente algunas frases de la Escritura y luego le pide a Dios que le revele algo «para mí y para hoy»? Este ritual parece aún más extraño cuando el lector no tiene una comprensión integral de las narrativas, los temas, la teología y otros aspectos de la Biblia.

Si muchos evangélicos estadounidenses no pueden imaginar una vida espiritual próspera sin esta lectura bíblica diaria de «tiempo devocional», entonces probablemente no puedan imaginar la vida espiritual de la mayoría de los judíos y cristianos a lo largo de la historia —así como de muchas comunidades cristianas en el mundo de hoy— que han carecido de fácil acceso a una Biblia personal. Debemos repensar nuestra imagen de devoción y nuestras formas de leer las Escrituras y reencontrarnos con los comportamientos esenciales que siempre han caracterizado al pueblo de Dios.

Es posible que necesitemos desplazar el centro de gravedad de la devoción lejos de las prácticas solitarias y dirigirlo hacia las prácticas comunitarias.

Tal vez deberíamos seguir el ejemplo establecido por la iglesia primitiva que describió Justino Mártir, leyendo juntos la Biblia extensamente y discutiendo las preguntas difíciles que plantea, en lugar de escuchar pasivamente o confiar acríticamente en los comentarios teológicos. Podemos dar la bienvenida al desacuerdo amoroso y humilde en aras de una mejor comprensión mutua. Debemos entrenarnos para dejar que nuestras incomodidades y confusiones sobre este texto antiguo salgan a la superficie para que podamos superar las respuestas rápidas y fáciles que a menudo lo único que consiguen es esconder nuestras preguntas más importantes debajo de la alfombra.

Y son precisamente estas preguntas y necesidades las que nos guían hacia una mejor comprensión de la continuidad entre el Antiguo y el Nuevo Testamento, el carácter consistente de Dios y la relevancia de las Escrituras para cada área de la vida, y no estrictamente «para que hablen a mi vida hoy».

Si los rituales comunes de hoy en día de involucramiento bíblico no funcionan, entonces debemos interrumpirlos a favor de prácticas de aprendizaje profundo. Estos nuevos hábitos podrían consistir en la escucha comunitaria, la inmersión profunda en la Biblia, la lectura repetida de libros completos de la Biblia, o alguna otra estrategia. Pero la suposición de que los devocionales diarios por sí solos producirán conocimiento y fluidez en las Escrituras ya no parece sostenible, porque nunca lo fue.

El objetivo no es abandonar el tiempo devocional. A través de este se nos ha dado fácil acceso a toda la instrucción de Dios, y los momentos de oración y reflexión en soledad son parte de una vida cristiana completa. Pero es posible que necesitemos desplazar el centro de gravedad de la devoción lejos de las prácticas solitarias y dirigirlo hacia las prácticas comunitarias.

Esperamos ver a las familias e iglesias cristianas recrear una cultura de involucramiento comunitario vigoroso con las Escrituras que haga que los momentos devocionales se desborden en prácticas que produzcan comunidades justas y pacíficas.

Dru Johnson es profesor de estudios bíblicos y teológicos en The King’s College en la ciudad de Nueva York. Él y Celina Durgin dirigen y editan The Biblical Mind, publicado por el Center for Hebraic Thought.

Traducción por Sergio Salazar.

Edición en español por Livia Giselle Seidel.

The post ¿Es hora de dejar atrás el ‘tiempo devocional’? appeared first on Christianity Today en español | Cristianismo hoy.

Thankfully, I learned as an adult that Dr. Carter G. Woodson chose to designate Negro History Week as the week of Frederick Douglass’ and Abraham Lincoln’s birthdays because of the role these men play in the liberation journey of Black people.

For Woodson, Black history was as much about the retelling of American history in a culturally informed way as about revisiting the past and present accomplishments of Black peoples throughout the US and the African diaspora. Those lessons carry forward into the classroom.

Critical race theory (CRT) is the debate du jour in America, and current efforts are underway in several states to pass bills that ban CRT from school curriculum. Many of these bills restrict lessons on Black history, but some of the bans extend to a broader set of concepts related to racial diversity, equity, and inclusion.

Studies show that teaching Black history in its proper context is beneficial, if not essential, to the success of Black children in school. According to sociologists Brian Wright and Sheretta Butler-Barnes, et al., Black kids excel inside and outside the classroom when they develop a positive view of their own racial-ethnic identity.

Critical Race Theory: What Christians Need to Know

Morgan Lee

Rather than wade into the muddy waters of CRT, however, educators might consider pivoting toward another acronym to address the history of race in America: CRP. That is, culturally relevant or responsive pedagogy, which seeks to connect past sins with present problems to craft future solutions.

According to American pedagogical theorist Gloria Ladson-Billings, CRP rests on three propositions: student learning; student awareness of their own culture, history, and experiences (as well as that of at least one other); and student sociopolitical consciousness, or awareness of how their knowledge applies to real-world problems and the solving of those problems.

CRP is about empowering students to frame for themselves how they can use what they learn to confront injustice in the world and defeat it.

What does CRP look like for Christian teachers in particular? To learn how to treat Black history as American history and to teach it with accuracy and integrity, we need not look any further than the pedagogical example found in the person of Jesus Christ.

The Bible portrays Jesus as a master teacher, dating back to the age of 12 years old when he held court at the synagogue (Luke 2:46–47). But we find the nucleus of Jesus’ teaching methodology in John 13:34: “A new command I give you: Love one another. As I have loved you, so you must love one another.”

In this command, we see three things: Jesus knew his disciples, Jesus loved his disciples, and Jesus was the model for his disciples. His approach to teaching rested on those three premises.

First, Christian teachers must know the audiences that are entrusted to them by being culturally fluent and aware of the experiences of their students.

Second, the teachers must genuinely love their students, such that their needs take priority over whatever discomfort the teachers may have with lessons and conversations about race.

Third, these teachers must serve as models for their students by becoming students of Black history and liberation. You cannot teach what you do not know yourself.

We can further look to Jesus’ teaching style to find three specific strategies Christian teachers can employ during Black History Month.

Jesus often taught by telling stories and parables.

Storytelling is a culturally responsive teaching tool.

National data from the Early Childhood Longitudinal Study program shows that storytelling is particularly important for developing early literacy skills in Black children, stemming in part from the cultural and historic influences that have fostered a preference for orality among African Americans.

When teaching Black history, tell the whole story of the history makers—not only the what or the how but also the why. Cultivating an educational environment of storytelling can make teaching and learning Black history feel more natural.

Jesus’ teaching related to the people of his day.

When Jesus taught in parables, he often used illustrations that were familiar to the experiences and environment of his audience.

In his lessons, Jesus referred to everyday first-century objects and people, like a lamp (Matt. 5:14–16), sewing and garments (Matt. 9:16), farmers (Mark 4:1–20; 12:1–12), servants (Mark 13:34–37) and fishermen (Matt. 13:47–50).

In the same way, Christian teachers must utilize what their students are most familiar with to teach them the skills and competencies they need to know. Christian teachers can imitate Jesus by relating lessons to their students’ backgrounds.

In the case of Black History Month, they can teach and explain the impact of Black history makers on students’ individual lives and on society as a whole.

Jesus taught parables with a higher purpose.

Parables are stories that illustrate a greater biblical or kingdom principle.

For example, the parable of the unforgiving servant (Matt. 18:23–35) was a riveting story that captured his audience’s attention. But the moral of the story was that we must forgive our debtors as God has forgiven our debts (Matt. 6:12) or we risk suffering the same fate as those we chose not to forgive.

Likewise, when teaching Black history, it isn’t nearly enough to simply teach names, places, and events. Christian teachers must integrate their Black history lessons with biblical objectives that acknowledge and defend Black humanity—because if not, the sin of racism threatens to consume us all.

Had I encountered this kind of education as a K–12 student, perhaps I wouldn’t have been tempted to believe that Black history in February was simply a racist conspiracy. For starters, I am not sure whether my grade-school teachers had the wherewithal to prove me wrong.

But perhaps these lessons can benefit the next generation.

This year and every year, Christian teachers have the privilege of incorporating Black history into their lessons throughout the school calendar, not just in February.

Above all, they have the chance to be good models for their students by loving Black people in their personal lives and not just when they stand at the front of their classrooms. The benefits of doing all this are far-reaching—not only for Black children but for all children.

Christian teachers who implement the instructional strategies rooted in Christ’s example can go a long way to support the critical work of Black History Month.

Rann Miller is director of anti-bias and DEI initiatives as well as a high school social studies teacher for a Southern New Jersey school district. He's also a freelance writer and founder of the Urban Education Mixtape, supporting urban educators and parents of students in urban schools.

The CRT Debate Distracts from God’s Justice

Esau McCaulley

The post Teach Black History Better by Learning from Jesus appeared first on Christianity Today.

I began to realize that their poor grasp of Scripture wasn’t necessarily due to a lack of reading, although that’s also a large problem in the US. From 2021 to 2022, Bible engagement—scored on frequency of use, spiritual impact, and moral importance in day-to-day life—fell 21 percent among American adult Bible users. It was the American Bible Society’s largest recorded one-year drop in its annual State of the Bible study. And almost 1 in 5 churchgoers said they never read the Bible.

But for my students, many of whom read the Bible daily and have chosen to attend a Christian college, their poor grasp on and application of Scripture seems to be due to the way they engage with it. It is a way many American Christians have been reading the Bible for decades: through “daily devotions” or “quiet time.”

The way daily quiet time is typically practiced today is unlikely to yield the fluency required to understand and apply biblical teaching. Only when devotional time is situated within a matrix of Scripture study habits can it regain its power to transform our thinking and our communities.

How could my students be reading the Bible so much yet have so little understanding of the Torah, pay almost no attention to its focus on the new heavens and new earth, and be confused over concepts like salvation and evil? CT previously discussed the Lifeway Research statistics that reveal this trend of Bible illiteracy among the wider population. Their daily devotion to Scripture seemed to distance them from understanding key parts of it.

“As a whole,” Ed Stetzer wrote in 2017, “Americans, including many Christians, hold unbiblical views on hell, sin, salvation, Jesus, humanity, and the Bible itself.” Like many American Christians, my students didn’t seem to understand details required to grasp the whole sweep of Scripture.

When I pastored a church in the early 2000s, these theological concepts were considered basic matters that my 80-year-old parishioners (some with only high school diplomas!) seemed to understand deeply and apply to their lives and ministries. Like my students, these Christians from the Greatest Generation also practiced short devotional readings every day.

However, thanks to various forms of study over time, they often understood the context of the passage they were meditating on—what came before and after it. They might have read one small passage every day, but they did so to integrate it into their wider understanding of Scripture gleaned from more robust engagement outside of daily reading.

But my students who do not practice more robust forms of traditional Bible engagement—such as inductive Bible study, yearly Bible reading plans, the lectionary, or lectio divina—have few tools to help situate a daily meditation on a verse such as “What, then, shall we say in response to these things? If God is for us, who can be against us?” (Rom. 8:31). Such microdosing of Scripture without a grasp of the whole can easily distort our interpretations. Time-tested traditions of long-form Scripture engagement expose us to and familiarize us with the contents of Scripture.

Only when devotional time is situated within a matrix of Scripture study habits can it regain its power to transform our thinking and our communities.

When my freshmen described their daily quiet times, I began to understand some of the disconnect. They lacked extended communal readings of Scripture where it was safe to interrogate the text and puzzle over its meaning.

For them, Scripture reading was an individual’s responsibility with a necessary outcome: God showing the reader something from the passage that is immediately relevant to his or her life. Many were playing Bible roulette every morning, letting the Scriptures open to any page and asking God to show them what they should learn from the verses. Some of them would read just one verse a day. Others read a passage, or maybe a chapter.

Even when this practice superficially resembles their grandmother’s or great-grandfather’s daily habit, its effects can be entirely different. Most of my students, even the ones who had some sort of church or institutional Bible training, were caught off-guard by basic questions that I was asking about the Bible in their hands. Without context and more understanding, their thin study of Scripture only compounded their ignorance and misunderstanding over time.

This phenomenon of reading without understanding is becoming more widely apparent. The Center for Hebraic Thought, the organization Celina and I lead, hosted a conference on Bible literacy in October 2021, gathering leaders specializing in Bible engagement and education. Nearly two dozen organizations were represented, including American Bible Society, The Gospel Coalition, Council for Christian Colleges & Universities, and Museum of the Bible, as well as seminary faculty, You-Tubers, software designers, and Bible curriculum experts.

When I told them stories about my devout students who misunderstood the Torah and the Gospels, everyone agreed they had seen this same phenomenon in their own spheres and were equally concerned by the apparent inefficacy of many Christians’ devotional reading habits.

My students were not Bible literate. They didn’t really know the stories, characters, ideas, and themes in the Bible, much less how the literature itself fits together and argues for a particular view of the world. And as Christians, we must aim beyond basic literacy. We hope to know and practice the thinking and instruction of Scripture fluently, extending its wisdom into all the areas of life that it doesn’t directly address.

The State of Quiet Time: Who’s Most Likely to Practice Daily Devotions

Marissa Postell – Lifeway Research

For example, someone who is Bible literate will know that ancient Israel’s justice system as described in the Torah did not involve incarceration or police. But someone who is Bible fluent will know that this fact doesn’t automatically mean that we must eradicate all jails and police forces. Instead, the Bible-fluent person will be able to discern the underlying principles in the Torah—the deep structural themes and guidance that would inform and shape our thinking about crime, policing, and incarceration today.

Literacy focuses on knowing the vocabulary and grammar of Scripture—what is in the Bible and how the literature works. Fluency is the ability to think alongside the repeated teaching of Scripture and extend its thinking and practices into modern situations—where all the variables may be different from those in the ancient context but the principles are the same.

If mere literacy were the goal, people would just need to know most of what the Bible contains. But basic knowledge of “Bible facts” is insufficient. Scripture itself demands that God’s people meditate on and practice its instructions as a community to become wise (Deut 4:10, 30:9–10). God told Israel that his instruction through Moses was so all of Israel—men, women, foreigners, natives, young, and old—would become “a wise and understanding people” (Deut. 4:6). Jesus claims that practicing his instruction will do the same (Matt 7:24) but merely knowing the texts will not (Luke 18:18–30).

If we cannot fluently apply biblical principles, extending the thinking of Scripture into matters of cryptocurrency, police and prison reform, sexual and gender identity, and everything else the biblical authors did not directly address, then we are not the wise and discerning people God desires us to be.

For many Christians, particularly evangelicals, the morning quiet time is “perhaps the most basic of all spiritual disciplines,” writes David Parker in a 1991 issue of Evangelical Quarterly. “Daily devotions” are so fundamental to many evangelicals’ concept of a relationship with God that they can’t imagine faithful Christianity without it. But its current iteration—at least in the US today—is only about 150 years old.

Many evangelicals make the case for daily devotions by citing Matthew 6:6: “Go into your room, close the door and pray to your Father, who is unseen.” But this passage doesn’t account for the particular form quiet time generally takes.

Today’s quiet time typically involves bringing a Bible into a private place, “doing so first thing in the morning, not using prescribed written forms of prayer, [but] sitting quietly, and expecting God to speak to you with concrete guidance for the day,” writes Greg Johnson, lead pastor of Memorial Presbyterian Church in St. Louis, in his dissertation From Morning Watch to Quiet Time.

Johnson traces the modern practice of quiet time to the 1870s, when American evangelicals merged two previously separate Puritan devotional practices: private prayer and private Bible study. This fusion of prayer and Bible study morphed into “morning watch,” which emphasized intercessory prayer. From there it became “quiet time,” which deemphasized intercessory prayer in favor of quiet listening or meditation. This new emphasis on individuals receiving daily insights from God transformed the nature of the Bible engagement taught to generations of American Christians.

Daily devotions have been characteristically solitary and have not usually involved rigorous study of Scripture. Instead, readers often focus on one chapter or even a few verses per session, from which they may expect to receive God’s guidance for their personal life in that moment. Daily devotions typically include a period of prayerful “listening” for God’s voice, which is believed to manifest either in the verses read that session or via direct communication to the mind of the listener.

Though this listening may be expectant, it is essentially passive. It’s often guided by a tacit belief that God’s Word speaks and transforms through sudden insights directed at individual readers, rather than through sustained study and active questioning in community.

This private daily ritual benefited greatly from the publication of the Scofield Reference Bible in 1909, an accessible and widely sold individual study Bible on the market. The Scofield Bible reflected and promoted the spread of dispensationalism among American Protestants. Dispensationalism had animating power, Greg Johnson told us in an interview, because it gave people a framework for reading the Old Testament and implied that readers were reengaging with major biblical ideas that Protestants had overlooked.

The use of the Scofield Bible in the dispensationalist movement encouraged an individualistic approach to Bible study. Or at least it inflated readers’ reliance on their own independent interpretation of Scripture. Mark Noll notes in America’s Book: The Rise and Decline of a Bible Civilization, 1794–1911, “As they deepened their belief in the ability of plain people to grasp the Bible’s plain meaning,” the Bible-only populism of the dispensationalist movement actually upheld “an elite corps of teachers guiding others step by step in reading the Bible ‘on their own.’”

In other words, the sense of independent study was propped up by the commentary alongside the biblical text. Ironically, “Scofield’s bible guided readers by proclaiming their freedom from guidance,” Noll writes.

In contrast to sermons and group Bible study, daily devotions became exercises in inward, individual formation, sharing tendencies with the secular modernism of the era. Quiet-time advocates began identifying the main benefit of daily devotions as “a transformed self rather than a transformed world,” Johnson writes in his dissertation.

While personal character formation is essential, in isolation it aligns better with modernist tendencies than with the biblical focus on character formation through habits, rituals, and guidance from the community. This inward focus can also cast the formation of justice in communities and systems—a primary concern of the biblical authors—as adhering to individualistic ethical principles.

Some quiet-time practitioners began treating the Bible more as a meditation tool than as the authoritative teaching of God and his people. During quiet time, contemplation would progress to confession and biblical meditation, which would culminate in the recording of any divine guidance received that day. The reading, as Johnson observes, might be just a short Bible passage or a devotional commentary—not an extended study of Scripture as a unified body of literature.

Today, daily quiet time often doesn’t involve Scripture at all. As CT has noted elsewhere, 2023 Lifeway Research revealed that although 65 percent of Protestant churchgoers spend time alone with God daily, only 39 percent read the Bible during that time. If this statistic means that Christians are trading hurried and fragmented devotional reading for holistic group Bible study, then perhaps so much the better. But the drop in overall Bible engagement in the ABS study suggests that more Christians simply aren’t reading it.

By the late 20th century, daily quiet time had become a fixture of orthodoxy in some sectors of Christianity. Christy Gates, the national director for Scripture engagement for InterVarsity Christian Fellowship, claims that the practice of “DQT” (daily quiet time) in campus ministries eventually became the low watermark for one’s spiritual life. Asking about someone’s “walk with God” came to mean “Are you doing your daily quiet time?”

Gates emphasized that even when ministries teach the practice of group Bible study alongside DQT, as InterVarsity does, group study will typically drop off while DQT persists. Why? She thinks DQT is related to our religious individualism that desires for God to reason with us directly. In the past, daily worship featured a family or community asking God for provision, but today it primarily consists of individuals asking God to talk to them. The danger is clear: Listening for God’s insights from Scripture and in prayer without communal accountability can produce a tenuous understanding of Christianity.

Christians who emphasize DQT as a necessary spiritual practice will typically point to Jesus’ times of isolated prayer as a model for this ritual: “Very early in the morning … Jesus got up, left the house and went off to a solitary place, where he prayed” (Mark 1:35). Of course, when found by his frustrated disciples, Jesus then explains why he left the village: “Let us go somewhere else—to the nearby villages—so I can preach there also. That is why I have come” (v. 38, emphasis added). Luke also points to Jesus’ habit: “But Jesus often withdrew to lonely places and prayed” (Luke 5:16). Jesus was, as usual, either finding respite from the demanding masses or moving on to the next place, for “that is why I have come.”

It’s reasonable to see Jesus’ private prayer as a ritual that we should emulate. At the very least, it appears to be a wise practice that emerges from Scripture, even if quiet prayer time and Bible reading isn’t ever commanded of the Hebrews or of Jesus’ earliest followers.

But contemporary experts on Bible engagement agree that daily quiet time, which we have come to couple with daily Bible reading, can distort our understanding of Scripture. The parachurch ministry leaders we interviewed had already identified daily quiet time and devotional reading as one’s sole form of Scripture consumption to be potentially problematic in their communities of ministry.

Don’t Expect Instant Gratification from Your ‘Quiet Time’

Jen Wilkin

The Bible professors, seminary administrators, and pastors, as well as those at the American Bible Society, Our Daily Bread, Cru, and InterVarsity, all told us they want to foster daily Bible engagement. But they also aim to reshape this engagement for people like my freshmen, the ones microdosing on the Bible every day but not understanding what they are reading.

There is no universal measurement for Bible literacy. Neither is there consensus about what degree of knowledge constitutes literacy. The ABS measures what it calls “Bible engagement” (“engagement” meaning frequency of use, impact, and centrality in morality) in its State of the Bible studies. But someone could rate high on “engagement” while not actually knowing that much about the Scripture’s own theology or basic assumptions of the biblical authors. Further, the anecdotal evidence suggests that Bible literacy has been on an increasingly steep decline.

If Bible literacy is declining, even for those who read devotionally every day, then what is the way forward? Most of the parachurch ministries we talked to reported that they have been considering methods that provide a wider perspective of Scripture. These include ancient Scripture reading rituals that many evangelical churches have rarely practiced (such as lectio divina, the Daily Office from The Book of Common Prayer, and so on). But the practice most mentioned by ministry leaders was the public, or communal, reading of Scripture.

In some ways, this form of Bible engagement is the opposite of quiet time. Rather than reading, communities listen to long stretches of Scripture together—sometimes 30 minutes to an hour long—either using audio Bibles or having people read aloud. Bible professors have long noted that the natural habitat of Scripture is in the ears of gathered Christians, not the eyes of individuals. The effects of long-form Scripture engagement on Bible literacy are all anecdotal at this point.

From Moses to Josiah to Nehemiah, communal Bible reading was normal at key points of Israel’s history. Public reading of Scripture occurs at Sinai (Ex. 19:7), during Josiah’s reforms (2 Kings 23:1–2), and for all the returnees to Judah in Ezra’s day (Neh. 8), among other instances. And the synagogue practice of reading the Torah and Prophets every Sabbath (Luke 4:16–17; Acts 13:14–15) emerged around the third century prior to Jesus.

All of these public readings included explanation and communal response. As Brian Wright argues in his book Communal Reading in the Time of Jesus, the public reading of literature that swept the Roman empire also included Christians and their sacred texts. For the early church, that would have included not only listening together, but also questioning and reasoning together about what was heard.

So when Justin Martyr (A.D. 155) reports that early Christians gathered on Sundays to read the Scriptures “as long as time permitted,” we are to imagine that those communal readings did not merely end with an amen in unison. These early Jewish-Gentile Christian communities likely wrestled through what they had heard in order to understand it as a community.

Long-form engagement with Scripture is nothing new for the church. The Jewish Jesus sect of the first century was raised on weekly and lengthy Torah and Haftarah (Prophets) readings alongside the singing of Psalms. From the medieval lectionary of the Roman Catholic church, also used by the Protestant Reformers, to Robert Murray M’Cheyne’s 19th-century annual whole-Bible reading plan, broad and regular exposure to Scripture was one crucial component of widespread and low-level Bible literacy in the history of the church.

One could imagine how odd our daily devotions would look not only to ancient Israelites but also to ancient Christian and Jewish communities. What would they make of a devout follower who reads a few sentences of Scripture alone daily and then asks God to reveal something for me and for today? This ritual appears even more bizarre when the reader doesn’t have a holistic grasp of the Bible’s narratives, themes, theology, and more.

If many American evangelicals cannot imagine a thriving spiritual life without this daily devotional-style Bible reading, then they likely cannot imagine the spiritual life of most Jews and Christians throughout history—and of many Christian communities in the world today—who lacked easy access to a personal Bible. We must rethink our image of devotion and our ways of reading Scripture, and reacquaint ourselves with the essential behaviors that have always characterized God’s people.

We may need to shift the devotional center of gravity away from solitary practices and toward communal ones.

Maybe we should follow the example set by the early church that Justin Martyr described, reading the Bible at length together and discussing the difficult questions it raises, rather than passively listening or uncritically relying on theological commentary. We can welcome loving, humble disagreement for the sake of mutual improved understanding. We should train ourselves to let our discomforts and confusions about this ancient text bubble to the surface so we can push past the quick and easy answers that often sweep our biggest questions under the rug.

And it’s precisely these questions and felt needs that guide us toward a better grasp of the continuity between the Old and New Testaments, the consistent character of God, and the relevance of Scripture for every area of life, and not narrowly “for speaking into my life today.”

If today’s common rituals of Bible engagement are not working, then we must disrupt them in favor of deep learning practices. These new habits could consist of communal listening, deep diving, repeated reading of whole books of the Bible, or some other strategy. But the assumption that daily devotions alone will yield scriptural literacy and fluency no longer appears tenable, because it never was.

The goal is not to ditch quiet time. We have been given easy access to the whole of God’s instruction, and times of solitary prayer and reflection are part of a well-rounded Christian life. But we may need to shift the devotional center of gravity away from solitary practices and toward communal ones.

We hope to see Christian families and churches recreate a culture of vigorous communal Scripture engagement that would cause quiet times to overflow into the practices that produce just and peaceful communities.

Dru Johnson is a professor of biblical and theological studies at The King’s College in New York City. He and Celina Durgin direct and edit The Biblical Mind, published by the Center for Hebraic Thought.

The post Is It Time to Quit ‘Quiet Time’? appeared first on Christianity Today.

• Into the Heart of Romans: A Deep Dive into Paul's Greatest Letter by N. T. Wright
• “In Christ Alone”by Keith and Kristyn Getty
• Endpoint and Other Poems by John Updike
• Romans Disarmed: Resisting Empire, Demanding Justice by Sylvia C. Keesmaat and Brian J. Walsh
• Conformed to the Image of His Son: Reconsidering Paul's Theology of Glory in Romans by Haley Goranson Jacob
• After You Believe: Why Christian Character Matters by N.T. Wright
• The Weight of Glory by C. S. Lewis

Do you have a question for Russell Moore? Send it to questions@russellmoore.com. Click here for a trial subscription at Christianity Today. “The Russell Moore Show” is a production of Christianity Today Executive Producers: Erik Petrik, Russell Moore, and Mike Cosper Host: Russell Moore Producer: Ashley Hales Associate Producers: Abby Perry and McKenzie Hill Director of Operations for CT Media: Matt Stevens Audio engineering by Dan Phelps Video producer: Abby Egan Theme Song: “Dusty Delta Day” by Lennon Hutton

The post N.T. Wright on the Bible’s Most Misunderstood Verse appeared first on Christianity Today.

This shook the gospel calling of many pastors and eventually left not just ministers but also members wrestling with an empty feeling, a gnawing pain, after the live feed ended. Jesus speaks of the sheep knowing his voice and of knowing the sheep, a process that takes time and presence. That intensely intimate work happens in many ways: hugs and handshakes, Communion and counseling.

In reflecting on the vulnerable, sometimes passionate, stories of pain, three themes emerged: (1) personal pain, (2) pain specifically caused by others in the church (what one person called “friendly fire”) and (3) the pain of the loss of presence.

Based on Chapter 1 of the report, in this episode host Aaron Hill (editor of ChurchSalary) sits down with two researchers from the Arbor Research Group, Jon Swanson and Hope Zeller, to talk about the common experience of pain and loss suffered by pastors during the COVID-19 pandemic. Featuring an in-depth interview with Brian Spahr, former pastor and hospital chaplain, about his experience during the pandemic.

Hosted by Aaron Hill, editor of ChurchSalary

"COVID and the Church" is produced in conjunction with the Arbor Research Group and funded by the Lilly Endowment, Inc., through a grant from the Economic Challenges Facing Pastoral Leaders (ECFPL) initiative.

Executive produced by Aaron Hill, Terry Linhart, and Matt Stevens

Director for CT Media is Matt Stevens

Audio Engineering, Editor, and Composer is Tyler Bradford Wright

Artwork by Ryan Johnson

The post Chapter 1: Pain and Loss (of Presence) appeared first on Christianity Today.

The response was incredible. Inmates would come up to me, eyes wide open, to share how they saw their own lives reflected in these ancient texts. I often heard them say that they wished they had encountered these stories earlier in their lives.

As I pondered the powerful impact these scriptures were having on those behind bars, it struck me: My own children, and countless others, were missing out on these profound yet underappreciated books of the Bible. The Minor Prophets are often relegated to the realm of Christian satire, like the clever jabs from the Babylon Bee, but their messages are rich and relevant.

Consider the vibrant ancient world where Amos calls for repentance and justice or where Micah inspires hope and reverence. Hosea shows us the beauty of fidelity and the warmth of God’s love and Zechariah demonstrates grace and boosts our spirits toward obedience. Each of these lessons adds a unique splash of color to the rich tapestry of faith in our spiritual heritage.

So, inspired by both my ministry work and my family, I felt led to do something that had never been done. Why not create a children’s picture book series on the Minor Prophets? Sure, there are books on Jonah and a few snippets of others in various picture Bibles, but most of these prophets and their messages have largely remained unexplored in children’s literature.

I shared my idea and proposal with a long-time friend and mentor, John Brown, and asked whether he’d like to join me on this groundbreaking project. With his enthusiasm and support, we embarked on this exciting venture with Christian Focus Publications. Our goal? To unfold these ancient stories in a fresh, engaging way that connects with young readers and brings these powerful narratives to life.

As seminary-trained pastors and parents, we crafted this series with a deep commitment to theological depth and accuracy. Each book is carefully designed to convey the core message of a minor prophet while linking it to the larger story of redemption and the gospel woven throughout Scripture.

With titles like Obadiah and the Edomites and Joel and the Locusts, we wanted to capture the essence of each prophet’s message through memorable, child-friendly narratives. One way we tried to make the prophets’ messages stick like glue was to add some catchy rhymes. For instance, at the end of Habakkuk, rather than just saying he composed a song of praise, we crafted a fun rhyming song that still echoes his original message.

We paid close attention to historical accuracy in the illustrations, from Assyrian armies to Babylonian gates, to give children an authentic glimpse into the world of the Minor Prophets. The characters are portrayed realistically to emphasize their historical significance, and the language mirrors the original Hebrew texts, ensuring that the series remains true to Scripture.

By integrating archaeological insights and theological research, we’ve aimed to create a series that stands out in its commitment to accurately represent God’s inspired Word. Our hope is that these books will not only excite children about this often-neglected part of the Bible but also provide parents and teachers with a valuable tool for teaching these important truths.

Courtesy of Christian Focus / Edits by CT

Courtesy of Christian Focus / Edits by CT

Courtesy of Christian Focus / Edits by CT

Courtesy of Christian Focus / Edits by CT

Courtesy of Christian Focus / Edits by CT

Brian J. Wright is the founding pastor of Redeemer Community Church in Pensacola, Florida, and author of more than a dozen books, including The Rhythm of the Christian Life and Communal Reading in the Time of Jesus.

The post Kids Should Learn the Minor Prophets Too appeared first on Christianity Today.

Thankfully, CT’s book of the year, Christopher Watkin’s Biblical Critical Theory: How the Bible’s Unfolding Story Makes Sense of Modern Life and Culture, belongs to the first category. Some might wince at the mention of critical theory, with its perceived reputation for nonsense jargon or radical politics. Critical theory comes in many flavors, of course, some guiltier than others of cramming messy human particulars into ideological straitjackets. But the late Tim Keller, in his foreword, suggests another view, observing that a good theory “make[s] visible the deep structures of a culture in order to expose and change them.”

As Watkin contends, Scripture does this better than anything else. Other critical theories—derived from deep analyses of race, gender, psychology, language, and law—might apply useful lenses to reality. But all are clouded or cracked to some degree, requiring a higher wisdom and a truer story to polish off the smudges and patch together the broken shards. God’s Word, in this sense, does more than explain God to the world. In unsurpassed fashion, it explains the world to itself.

Like Biblical Critical Theory, all of our award winners contain insight and beauty on their own. And like all good books, they are made complete in the greatest Book of all. —Matt Reynolds, senior books editor

Apologetics/Evangelism

Biblical Critical Theory: How the Bible’s Unfolding Story Makes Sense of Modern Life and Culture

Christopher Watkin (Zondervan Academic)

Biblical Critical Theory is an outstanding example of careful scholarship employed for the life of the church. Watkin leads the reader through a comprehensive account of the biblical narrative. At each scene in this narrative, he shows how complex biblical truths are often divided into false dichotomies or watered-down compromises. He argues, in contrast, that biblical teaching cuts across these divides and subverts cultural expectations. Watkin travels with ease from biblical exegesis to intellectual history to contemporary philosophy. Scholars, teachers, and pastors will all benefit from this work. I cannot recommend it highly enough. — Gregory E. Ganssle, professor of philosophy, Biola University

(Read an excerpt from Biblical Critical Theory, as well as an interview with the author.)

Award of Merit

Humble Confidence: A Model for Interfaith Apologetics

Benno van den Toren and Kang-San Tan (IVP Academic)

Humble Confidence offers a fresh integration of evangelism, missiology, and apologetics. With uncommon clarity and grace, the authors bring these insights to bear on the complexities of the modern world, particularly the many religious viewpoints and expressions embedded in innumerable cultural contexts. Crucially, they retain a commitment to rational defense of the Christian faith while resisting the power struggles, logic chopping, and depersonalization that often accompany apologetic efforts. What results is a holistic model of interfaith engagement that honors and respects the bodies, minds, hearts, and souls of all involved. — Marybeth Baggett, professor of English and cultural apologetics, Houston Christian University

Finalists

The Augustine Way: Retrieving a Vision for the Church’s Apologetic Witness

Joshua D. Chatraw and Mark D. Allen (Baker Academic)

The Surprising Rebirth of Belief in God: Why New Atheism Grew Old and Secular Thinkers Are Considering Christianity Again

Justin Brierley (Tyndale Elevate)

(Read CT’s review of The Surprising Rebirth of Belief in God.)

Bible and Devotional

14 Fresh Ways to Enjoy the Bible

James F. Coakley (Moody)

It’s easy to get stuck in our approaches to the Bible—reading it from a certain perspective, asking the same questions of each text, defaulting to familiar ways of interpreting it, or even just getting bored with our old routines. This book offers 14 ways to look at Scripture with fresh eyes, not only revealing meanings and emphases we may have missed but also illuminating the artistry and ingenuity of biblical authors and the Spirit who inspired them. Coakley’s explanations of each concept, as well as examples from biblical and nonbiblical works, will help readers deepen their understanding of Scripture and appreciate its literary beauty. — Chris Tiegreen, author of numerous devotional books and Bible study guides

Award of Merit

The Blessed Life: A 90-Day Devotional through the Teachings and Miracles of Jesus

Kelly Minter (B&H)

Minter provides a contemplative exploration of a short period in Jesus’ earthly life. Readers walk alongside Christ’s disciples, encountering crowds, misfits, and sufferers while hanging on to the Messiah’s every word. With gracefully short and profound chapters, The Blessed Life illustrates the ongoing relevance of Jesus’ teachings and miracles for building and sustaining faith in today’s world. Minter’s powerful writing helps us receive Jesus’ words the way his original audience did—as new, fresh, and brimming with hope. — Eryn Lynum, Bible teacher, author of Rooted in Wonder

Finalists

Hearing the Message of Ecclesiastes: Questioning Faith in a Baffling World

Christopher J. H. Wright (Zondervan)

Lent: The Season of Repentance and Renewal

Esau McCaulley (InterVarsity Press)

(Read an excerpt from Lent.)

Biblical Studies

Jesus the Purifier: John’s Gospel and the Fourth Quest for the Historical Jesus

Craig L. Blomberg (Baker Academic)

Blomberg, a prominent New Testament scholar, gives a thorough account of the scholarship that has characterized four distinct “quests” to understand Jesus as a historical figure. As he highlights significant themes and trajectories, he illustrates why the Gospel of John should play a larger role in this research. Blomberg’s argument centers on the motif of Jesus as purifier, showing how—in both John and the other Gospels—he moves beyond a focus on ritual purity to speak of being cleansed and sanctified by the Holy Spirit. John’s gospel has obvious theological value; Jesus the Purifier helps us appreciate its historical value as well. — May Young, associate professor of biblical studies, Taylor University

Award of Merit

How to Read and Understand the Psalms

Bruce K. Waltke and Fred G. Zaspel (Crossway)

When it comes to works of biblical studies, my ideal is high-level scholarship that connects to pulpits and pews. How to Read and Understand the Psalms is a masterful example, and it now qualifies as my go-to introduction for this section of Scripture. Other introductions are often dry and remote, and even when they accurately dissect specific parts of the Psalms, they can miss the larger point, which is guiding the people of God in speaking to and worshiping God. I have spent a good bit of time working on and thinking about the Psalms, and while reading this book, I was instructed, corrected, and stirred to devotion. — Ray Van Neste, professor of biblical studies, Union University

Finalists

Nobody’s Mother: Artemis of the Ephesians in Antiquity and the New Testament

Sandra Glahn (IVP Academic)

Isaiah

J. Gordon McConville (Baker Academic)

Children

Holy Night and Little Star: A Story for Christmas

Mitali Perkins (WaterBrook)

This original Christmas story is told from the viewpoint of Little Star, a shy yet courageous member of the galaxy, who discovers her purpose in obedience to Maker. On Holy Night, when all the greater stars and planets join with the heavenly host in announcing the Savior’s birth, Little Star learns she has a special part to play as well. Illustrated in muted jewel tones, the brief but lyrical text reads almost like a lullaby. And when Little Star recognizes Maker in the manger, the young reader also learns that “everything was different now, but Maker was the same. Today, tomorrow, forever.” — Pamela Kennedy, children’s author, cocreator of the Otter B series

Award of Merit

The Things God Made: Explore God’s Creation through the Bible, Science, and Art

Andy McGuire (Zonderkidz)

The story of creation is ubiquitous enough that one might wonder if we need yet another children’s book on the topic. But wonder was, in fact, the word that came to mind as I read The Things God Made. Complemented beautifully by breathtaking artwork, the book has captured the staggering awe that the story of our fascinatingly intricate creation deserves. If we have lost our sense of wonder, McGuire aims to rekindle it. Brilliantly infusing expertise with humility, scientific fact with childlike joy, The Things God Made is a delight. I suspect it will lead readers—children and adults alike—one step beyond wonder and straight into worship. — Hannah C. Hall, children’s writer, author of God Bless You and Good Night

Finalists

Good Night, Body: Finding Calm from Head to Toe

Brittany Winn Lee (Tommy Nelson)

Marvel at the Moon: 90 Devotions

Levi Lusko (Tommy Nelson)

Young Adults

This Seat’s Saved

Heather Holleman (Moody)

This Seat’s Saved captures the longing of every teenager in America: belonging. Elita, like so many girls her age, finds herself in a state of friendship adversity. Suddenly, she is excluded from the lunch table by her best friend with the painful statement “This seat’s saved.” Feeling abandoned, she battles fear and loneliness. But in a world that screams at her to fit in, Elita learns that lasting joy comes not from earning the best seat at the lunch table but from receiving the seat God has freely given her next to Christ. — Reese Carlson, youth pastor, author of Church Doesn’t End With Z

Award of Merit

Knowing God’s Truth: An Introduction to Systematic Theology

Jon Nielson (Crossway)

It’s a huge challenge to write a systematic theology book for teens in language they can understand. But Nielson succeeds at this task, helping students grasp deep concepts like eschatology and soteriology. Each chapter contains a Scripture passage that students are encouraged to memorize, as well as pauses where they are invited to pray and reflect on how theological truths can transform their hearts and lives. Nielson does a fine job explaining differing positions on topics like baptism and the end times while leaving space for students to think for themselves. — Jennifer M. Kvamme, student ministries catalyst at Centennial Evangelical Free Church in Forest Lake, Minnesota, author of More to the Story: Deep Answers to Real Questions on Attraction, Identity, and Relationships

Finalists

Do Not Be True to Yourself: Countercultural Advice for the Rest of Your Life

Kevin DeYoung (Crossway)

Hotel Oscar Mike Echo: A Novel

Linda MacKillop (B&H Kids)

Christian Living/Spiritual Formation

A Quiet Mind to Suffer With: Mental Illness, Trauma, and the Death of Christ

John Andrew Bryant (Lexham Press)

I’ve sat for hours with friends with severe mental illnesses, not understanding in the slightest how they feel or what’s going on inside them. This book gave me a small glimpse into their world and the hope that exists in the life and death of Jesus. It is profound and deeply troubling, lovely and heart-wrenching. I’m both grieved and grateful when I think of the suffering Bryant endured to give us something so wise, true, and beautiful. This book sheds conventional genres, somehow combining memoir, poetry, lecture, sermon, and essay all in one. I left wanting to know more of the patient, quiet trust in Jesus that Bryant found in the halls of the psychiatric ward. — Shar Walker, author and speaker, contributor to His Testimonies, My Heritage

Award of Merit

On Getting Out of Bed: The Burden and Gift of Living

Alan Noble (InterVarsity Press)

Noble is unwilling to let us believe the lie that everyone else has it good. Instead, in this short, straightforward book, he affirms that life is hard and full of suffering and that you can’t rely on some technique to fix whatever you’re going through on this side of heaven. To some, such words can feel like a mean, cold shower. But they have the advantage of being refreshingly honest, and they can get the monkey of blame off our backs. Noble encourages readers who struggle to brave each day, reminding them to trust Jesus’ voice above their own emotions. I’m grateful for his reminder that even if we don’t feel right, we have been given the grace to act right. — James Choung, vice president of strategy and innovation, InterVarsity Christian Fellowship USA

(Read Alan Noble’s CT article, “Getting Out of Bed Is an Act of Worship.”)

Finalists

A Longing to Belong: Reflections on Faith, Identity, and Race

Michelle Lee-Barnewall (Zondervan)

(Read CT’s review of A Longing to Belong.)

Made for People: Why We Drift into Loneliness and How to Fight for a Life of Friendship

Justin Whitmel Earley (Zondervan)

(Read CT’s interview with Justin Whitmel Earley.)

Church/Pastoral Leadership

Bully Pulpit: Confronting the Problem of Spiritual Abuse in the Church

Michael J. Kruger (Zondervan)

I lament the need for this book, but its timeliness cannot be overstated. The conversation about spiritual abuse in the church is difficult to navigate because it is challenging to define and diagnose. Kruger gives a clear, biblical definition shaped by humility and pastoral wisdom. He raises his voice for wounded sheep and equips those who advocate for them. He also challenges abusive pastors and the leadership cultures that allow them to flourish. He exhorts churches to identify, repent of, and root out the abusive tactics that are tolerated and affirmed in their midst. This book deserves to be read humbly and prayerfully and applied courageously for the sake of Christ’s flock and the glory of his name. — Brian Key, professor of urban ministry, Grimké Seminary

(Read CT’s review of Bully Pulpit.)

Award of Merit

In Church as It Is in Heaven: Cultivating a Multiethnic Kingdom Culture

Jamaal E. Williams and Timothy Paul Jones (InterVarsity Press)

It would be easy to dismiss In Church as It Is in Heaven as just another book on Christianity and race. But its charitable tone and wise counsel make it a must-read for pastors and church leaders. Many books on multiethnic ministry call for repentance, but few provide practical steps to restoration. Williams and Jones augment biblical instruction with personal stories of triumph and failure in a way that is convicting and encouraging. They have guided their own church toward embracing a multiethnic kingdom culture, and their experience provides a blueprint for other churches to follow. — Josh Wredberg, lead pastor at Redeemer Community Church in Fuquay-Varina, North Carolina

(Read an excerpt from In Church as It Is in Heaven.)

Finalists

Pastor, Jesus Is Enough: Hope for the Weary, the Burned Out, and the Broken

Jeremy Writebol (Lexham Press)

The Great Dechurching: Who’s Leaving, Why Are They Going, and What Will It Take to Bring Them Back?

Jim Davis and Michael Graham (Zondervan)

The post Christianity Today’s 2024 Book Awards appeared first on Christianity Today.

First released as a New Testament in 2017, The Passion Translation includes additions that do not appear in the source manuscripts, phrases meant to draw out God’s “tone” and “heart” in each passage.

Translator Brian Simmons—a former missionary linguist and pastor who now leads Passion and Fire Ministries—sees his work in Bible translation as part of a divine calling on his life to bring a word, the Word, to the nations. His translation has been endorsed by a range of apostolic charismatic Christians, including The Call’s Lou Engle, Bethel’s Bill Johnson, and Hillsong’s Bobbie Houston.

TPT’s publisher, BroadStreet Publishing Group, confirmed that Bible Gateway “made the disappointing decision to discontinue their license for The Passion Translation” as of January 2022.

“While no explanation was given, BroadStreet Publishing accepts that Bible Gateway has the right to make decisions as they see fit with the platforms they manage,” BroadStreet said in a statement.

Bible Gateway’s parent company, HarperCollins Christian Publishing, told CT, “We periodically review our content, making changes as necessary, to align with our business goals.” The company declined to offer further details about its reason for the decision. TPT remains available on YouVersion and Logos Bible Software.

Screenshots from Simmons’s social media showed he initially responded to The Passion Translation’s removal from Bible Gateway by saying, “Cancel culture is alive in the church world” and asking followers to request the site restore the version. That February 2 post no longer appears on his Facebook page.

Simmons argues TPT’s additions and context “expand the essential meaning of the original language by highlighting the essence of God’s original message.”

“With The Passion Translation, we have a high goal to being accurate to the text, but accuracy involves the heart behind it,” Simmons said in an interview last month. “We’re trying to discover, communicate, and release God’s heart through the words we choose.”

Translation versus paraphrase

Simmons and his publisher describe TPT as a translation instead of a paraphrase because Simmons and his partners worked to develop the text from Greek, Hebrew, and Aramaic manuscripts rather than taking an existing English translation and putting it into his own words.

Simmons has repeatedly defended the translation label, saying that all Bible translations involve some paraphrase. He puts TPT in the same category as thought-for-thought translations like the New International Version (NIV).

But Bible scholars, including those who translated the NIV, use a more rigorous standard. A new version must closely adhere to the wording, syntax, and structure of its source. Critics of TPT say it doesn’t meet those standards and functions as a paraphrase while presenting itself as a translation. If TPT’s removal from Bible Gateway was related to the concerns over its translation claims, “I think that’s a good thing,” said Andrew Wilson, a Reformed charismatic who pastors at King’s Church London and a columnist for CT. “There are just too many additions to the text that have no basis in the original—which is fine (sort of) if it’s self-consciously a paraphrase, but not if people think it’s a translation.”

Wilson first raised concerns in a 2016 blog post about TPT and continues to get asked about the version from fellow charismatics. He wrote that he doesn’t recommend it, objects to the publisher’s advice to use it from the pulpit, and urges leaders to clarify that it’s not a translation.

Certain passages in TPT are twice as long as in other translations such as the NIV. The Lord’s Prayer in Luke 11, for example, is printed in red as Jesus’ words and reads:

Our heavenly Father, may the glory of your name be the center on which our life turns. May your Holy Spirit come upon us and cleanse us. Manifest your kingdom on earth. And give us our needed bread for the coming day. Forgive our sins as we ourselves release forgiveness to those who have wronged us. And rescue us every time we face tribulations.

A 2018 review in The Gospel Coalition journal Themelios critiqued Simmons’s translation process, specifically his overuse of “double translation,” bringing in multiple meanings of a word even if it wasn’t clear that wordplay was intended. It was written by a scholar on the NIV Committee on Bible Translation, who worried that Simmons’s own theology and favorite themes were driving his word choice.

Mike Winger, a Calvary Chapel–trained pastor who teaches through his online ministry Bible Thinker, has drawn in over one million YouTube views with a series examining The Passion Translation.

“Bible Gateway removing TPT after reviewing the work in more detail is a signal to everyone that the work may have issues,” he said. “When you add that to the growing number of scholars, pastors, and laymen who are raising the red flag about TPT, you have a loud and simple message: ‘TPT has enough issues that it is best to avoid it.’”

Translations and tribalism

Winger recruited evangelical scholars including Darrell Bock, Nijay Gupta, Douglas Moo, and Craig Blomberg to critique specific TPT passages. Gupta repeated some of his reservations to CT, saying, if TPT were to appear on a site alongside established translations “it should have a warning label: ‘One of these is not like the other.’ … non-academics should know that TPT does not have the backing of accredited seminaries and linguistic organizations experienced in translation work.”

Winger has called out Simmons for bringing in “large amounts of material that really have no presence in the Greek or Hebrew … and the words he’s adding are particular words that are part of a hyper-charismatic, signs and wonders movement, words that are about imparting and triggering and unleashing and releasing.”

Mark Ward, editor of Bible Study Magazine, fears a trend of subsets of the church creating Bible translations of and for their own. In his book, Authorized: The Use and Misuse of the King James Bible, he urges against letting translations become tribal boundary markers.

“As Paul said of himself and Peter and Apollos, ‘All are yours.’ I hate seeing the Bible caught in Christian tugs of war,” he told CT. “The reason Luther and Tyndale translated alone is that nooses stood ready nearby. That’s no longer our problem. I think the best way to promote each other’s trust in our good Bible translations is to use—and expect—multi-denominational, committee-based works.”

There is a long history of single-author Bible translations, with Robert Alter, N. T. Wright, and D. B. Hart releasing recent versions. The number of Bible resources is growing, and they’re becoming more accessible to the average reader through digital platforms like Bible Gateway, YouVersion, and Logos.

Peter Gurry, New Testament professor at Phoenix Seminary, said it’s not surprising that any new Bible project would want to position itself as both trustworthy and better than what’s available already.

For Christians cracking open or tapping over to new translations, he suggests they consider the audience of a new resource, look for consistency within its own principles, and see how it lines up with the versions they know already.

“For readers who don’t know the original languages (which is, of course, most of them) … you can start to form a judgment of a new translation by comparing it with those other translations that have gained a trusted readership over the years,” he said. “In the case of evangelicals, this means something like KJV, NIV, ESV, NASB.”

Christians who care about reading reliable and accurate biblical texts have been wary and sometimes critical of paraphrases. Even The Message—among the top 10 best-selling Bible versions in the world—has gotten dinged over the years by pastors and scholars alike for what it adds, misses, or rewords.

But its author, Eugene Peterson, was clear that he was putting the Bible into his voice—describing the project as a paraphrase, not a translation. He even said he felt “uneasy” about its use in worship and personally still preferred the originals in his devotions. (The Message, along with paraphrases such as the J. B. Phillips New Testament and The Living Bible, are available on Bible Gateway.)

Passion and power in the text

“Once you know God’s word through a standard translation, I love how paraphrases can yank you out of your Bible-reading rut and provide fresh insight into Scripture. Single-author translations likewise,” said Ward. “The one thing I have liked the most about TPT were those moments when I felt like I got to read a familiar phrase again for the first time, because Simmons just put it a little differently.”

For dedicated TPT readers, the new phrasing and the emotive power of the text are major draws.

On Instagram, Jenn Johnson, known for her Bethel music hits like “Goodness of God,” regularly posts pictures of her daily reading from The Passion Translation, with whole passages underlined and phrases like “I spoke in faith” and “no wonder we never give up” (2 Corinthians 4) circled in pen.

Bill Johnson at Bethel Church still uses the New American Standard Bible (NASB) in most of his writing and preaching due to familiarity, he said in a clip from last year titled, “Is The Passion Translation Heresy?” He uses TPT for devotional reading, as he did with paraphrases before it. He believes they are particularly helpful for new believers, too, and Bethel sells a branded TPT in its bookstore.

“For inspiration, I love The Passion Translation,” the Bethel founder said. “Every time he (Simmons) deviates from what would be a traditional approach to a verse, he explains it so powerfully that even if you don’t agree with him, you at least understand where he’s coming from.”

Simmons is deliberate about making TPT passionate and readable. In a promotional video, he calls it “a dynamic new version of the Bible that is easy to read, unlocking the mystery of God’s heart, the passions he has for you, deep emotions that will evoke an overwhelming response of love as he unfolds the Scriptures before your very eyes.”

He describes how he has “uncovered” what he sees as “the love language of God that has been missing from many translations.”

“God’s love language is not hidden, or missing,” Wilson wrote as part of his critique from 2015. “It is in plain sight in the many excellent translations we have available.”

TPT translation continues

While serving as missionaries in the 1980s, Simmons and his wife helped develop a new Bible translation for an unreached people group in Central America. After returning to the US, planting a church, and leading their Bible-teaching ministry, he began to work on The Passion Translation using the skills he honed on the mission field.

The Passion Translation contrasts this approach—where translations are done by necessity by individuals or small teams, whose main goal is to transfer the essential meaning of the text—with traditional translation work, which involves a broader committee of experts.

Simmons is used to facing questions about his credentials. During a recent interview with Life Today Live, he said, “I get asked that a lot. People say, ‘Do you feel qualified?’ I say, ‘Who in the world is?’ … My qualifications are that I was told to do this from the Lord. Whatever he tells you to do, he will meet the need you have to finish it.”

While Simmons serves as lead translator, TPT lists seven scholars who oversee and review his work. They are currently working on the remaining books of the Old Testament and moving forward with plans to release a full Bible edition around 2027.

“An exhaustive and thorough review and update of the entire Bible will be undertaken ahead of its release in the next 5-6 years,” BroadStreet said in a statement. “The review of the text by our team of theologians and industry professionals will continue to address feedback, as has been our approach to-date.”

“We believe The Passion Translation will become one of the most widely read and beloved translations in the market for years to come,” the publisher said. “We hope this translation will help bring the Bible to life for this generation and through it, people will encounter Jesus and his love for them in new and exciting ways.”

Neither Bible Gateway nor YouVersion offered figures on its popularity; five years into publication, TPT does not currently rank among the top 25 best-selling Bibles in print.

The post Bible Gateway Removes The Passion Translation appeared first on Christianity Today.

El instituto de estudios bíblicos y seminario Bethlehem College and Seminary (en adelante el BCS), el cual pasó de ser el instituto de formación de laicos de la iglesia a un programa acreditado, también tiene motivos para celebrar. Este otoño, la escuela recibirá a su segundo presidente, diez años después de la graduación de su primera promoción.

Sin embargo, antes de llegar a los festejos conmemorativos, la comunidad se encuentra en medio de lo que los líderes actuales han llamado «un tiempo confuso y desafiante» y «una temporada dura y difícil en la vida de nuestra iglesia». En los últimos meses, tres pastores y un miembro del personal dimitieron del Campus Centro de la Iglesia Bethlehem, junto con docenas de miembros laicos. Otros cuatro profesores y miembros del personal dejaron el seminario en el último año.

Algunos de los rostros que aparecen en el video conmemorativo 150 años de la gracia de Dios en Bethlehem ya no pertenecen a la iglesia multicampus de las ciudades gemelas de Minnesota, entre los cuales resalta Jason Meyer, sucesor de Piper y pastor de Predicación y Visión de Bethlehem. Los miembros que pasaron 10, 20 e incluso 30 años adorando y sirviendo allí, y que esperaban ser parte de esa iglesia por el resto de sus vidas, se despidieron de su hogar espiritual.

«Permanecer en Bethlehem era nuestro plan hasta que el día en que fuéramos a estar en los brazos de Jesús. No podemos ni pensar en lo que sigue», dijo Debby Pickering, cuya familia dejó la congregación cuando su marido, Bryan, renunció a su puesto como pastor. Mientras él luchaba tratando de resolver el problema, ella no sabía a dónde ir con su propia frustración y ansiedad. «Nada en la clase para esposas que imparte el seminario te prepara para esto».

Dejan atrás una comunidad relativamente grande (2400 miembros, repartidos en tres campus), cuyos líderes también están decepcionados y apenados, tanto como para que la iglesia haya decidido posponer hasta noviembre la celebración de su 150.º aniversario, el cual estaba previsto para mediados de agosto.

A diferencia de otros escándalos evangélicos de gran repercusión en los titulares, la historia de Bethlehem no es tan clara. En una carta enviada por correo electrónico a su congregación, el pastor de uno de los tres campus de Bethlehem se refirió a «cuestiones matizadas y complejas en juego» cuando se refirió a la dimisión de Meyer el mes pasado. Incluso las personas que se han marchado frustradas coinciden en que no hay una única causa o persona detrás del conflicto.

Los que se van y los que se quedan reconocen algunas de las cuestiones que han dividido a Bethlehem, muchas de las cuales también están causando tensión en otras iglesias conservadoras: la justicia racial y la teoría crítica de la raza (CRT, por sus siglas en inglés); el movimiento #MeToo y el llamado a creer en las mujeres; y la naturaleza del trauma y el abuso.

Sin embargo, debajo de esta constelación de temas candentes, también hay un desacuerdo filosófico más profundo sobre cómo abordar los diversos conflictos en sí. En el fondo, se cuestiona si, cuándo y cómo los cristianos pueden desafiar a quienes dicen estar sufriendo, y cómo equilibrar el llamado a mostrar compasión, la búsqueda de la verdad y el arrepentimiento del pecado en tales situaciones.

«Si simplemente renuncio y finjo que creo que todo en Bethlehem está bien, sería deshonesto», escribió Meyer, quien dejó la iglesia el 1 de agosto. «Más bien, creo que nuestra cultura de liderazgo ha dado un giro en una dirección poco saludable mientras tratamos de navegar por el conflicto y la división».

Particularmente desde la presidencia de Donald Trump, ha habido una profundización de las divisiones entre los evangélicos estadounidenses, exponiendo grandes desacuerdos, no en la teología per se, sino en cómo los cristianos ven sus mayores prioridades y temores en la sociedad. Esto se ha visto acelerado por la polarización política, el ajuste de cuentas racial y el estrés causado por la pandemia.

Los comentaristas han tratado de analizar las líneas de falla, y los propios evangélicos —incluido el presidente y editor jefe de Christianity Today, Tim Dalrymple [enlace en español]— han generado sus propias categorías sobre cómo las personas que comparten una fe en común pueden encontrarse en desacuerdo.

En su carta de dimisión [enlaces en inglés], Meyer hizo referencia a la «fractura del evangelicalismo» descrita en un reciente artículo de Mere Orthodoxy, que detalla cómo ciertos grupos experimentarán «diferencias significativas en la filosofía del ministerio sobre cómo contextualizar el evangelio en la encrucijada que nuestra cultura está atravesando en este momento». Mientras se arremolinaban las acusaciones de cierta «deriva liberal» bajo su liderazgo, Meyer más bien observó a su congregación moverse en la otra dirección y sugirió que un pastor de la categoría «neofundamentalista» encajaría mejor en el puesto.

Varios líderes actuales de Bethlehem, así como el nuevo presidente del BCS, Joe Rigney, señalaron una taxonomía similar descrita por Kevin DeYoung en el sitio en inglés de The Gospel Coalition.

«Parte de lo que ha sucedido, especialmente en los últimos cinco años, es que han surgido líneas de fractura entre personas con principios teológicos razonablemente similares», dijo Rigney en una entrevista con CT. Al mismo tiempo, «se ha producido una escalada, una inflación del lenguaje, de tal manera que cuando una determinada cuestión se convierte en la prueba de fuego, cuando se convierte en “o estás con nosotros o estás contra nosotros”, —en lugar de ser considerado simplemente un instinto o una tendencia diferente dentro de un principio teológico compartido— es cuando hay verdaderos problemas, y se vuelve muy difícil trabajar juntos».

Rigney se ha dado a conocer por plantear su preocupación por el «pecado de la empatía», un tema sobre el que ha escrito en Desiring God y del que ha hablado en una serie de videos presentada por Doug Wilson. Sus preocupaciones se centran en lo que él ve como expectativas contemporáneas de que la gente se una a otros que están sufriendo en su dolor. Este tipo de sensibilidades, teme, puede amenazar la relación de los cristianos con la verdad.

«Dios nos manda ser compasivos. Nos manda mostrar simpatía, pero la gente exige esa empatía, y consideran una especie de traición si te niegas a unirte a ellos en su dolor o en su queja», dice en la serie con Wilson. En este contexto de «empatía desconectada de la realidad», argumenta, «se pierde la capacidad de emitir un juicio independiente sobre cualquier cosa que digan o hagan. En otras palabras, se pierde el contacto con la verdad».

Rigney reconoce que hacer una «crítica de la empatía» suena provocador, y se ha esforzado por explicar y defender su posición en internet. Pero su opinión también ha resonado. Más de 25 personas hablaron ampliamente con CT sobre sus experiencias en el conflicto dentro de Bethlehem para este artículo. Muchos mencionaron el concepto de «empatía desconectada de la realidad» como un factor que, en su opinión, determinó las respuestas de los líderes cuando se enfrentaron a acusaciones de acoso, protección institucional y abuso espiritual.

Tres pastores «empáticos»

La salida de Meyer el mes pasado siguió a la de otros dos en el Campus Centro de Bethlehem: Ming-Jinn Tong, pastor de Ministerio en el Vecindario, anunció su dimisión en mayo; y Bryan Pickering, pastor de Atención y Asesoramiento, en junio. Los tres habían entrado en conflicto de manera intermitente con el consejo de ancianos de Bethlehem, compuesto por más de 40 miembros, y finalmente vieron que sus propios ministerios y el enfoque de la iglesia iban en direcciones diferentes.

Uno de los puntos de tensión fue un proceso que duró meses en el que se evaluaron las quejas presentadas contra un anciano de Bethlehem y profesor del BCS, Andy Naselli, al que, tras haber expresado sus comentarios en una reunión de la iglesia, se le acusó de no ser «rápido para oír, lento para hablar y lento para la ira» y, por tanto, de no ser apto para sus cargos. El consejo de ancianos concluyó en abril que las acusaciones contra Naselli no eran ciertas, pero los pastores [antes mencionados] fueron tres de los cuatro ancianos que disintieron con la esperanza de que se llevara a cabo una nueva investigación.

Se sintieron presionados por no estar de acuerdo con el resto del consejo de ancianos, hasta el punto de que algunos ancianos dijeron que consideraban «insostenible» que Tong y Pickering se quedaran dado su desacuerdo.

Pero no era solo la situación en torno a Naselli. Durante una reunión celebrada en mayo, los pastores del Campus Centro se enfrentaron a más desafíos por parte de algunos miembros del consejo. «Otro anciano en la reunión dijo del pastor Jason, del pastor Ming-Jinn y de mí que cuando predicamos u oramos públicamente, o nos comunicamos públicamente con la congregación, estamos subordinando el evangelio a otras cosas», dijo Pickering a CT.

Screengrab / Bethlehem Baptist Church

Mientras Meyer se encontraba en mayo en un periodo sabático, Pickering y Tong fueron retirados del programa de oración y predicación de los domingos. No tardaron en dimitir.

Meyer, cuya participación en Bethlehem se remonta a 1999, regresó de su periodo sabático con lo que, según él, fue un claro llamado de que era el momento de irse también. Describió las razones de su dimisión en una carta de renuncia de 3100 palabras que se filtró recientemente, casi un mes después de que la iglesia anunciara su salida en un breve correo electrónico.

Dice que las acusaciones contra él eran «(1) que he subordinado el evangelio, (2) que he dado poder a las víctimas (he sido llamado “mimador”), y (3) que he permitido que la compasión por los demás dirija y dicte la dirección de mi liderazgo».

«En un clima de sospecha, la compasión puede parecer un “mimo”», escribió Meyer.

Un miembro laico, que asistió a Bethlehem durante más de una década y pidió que no se publicara su nombre a fin de preservar las relaciones ministeriales, dijo a CT que tenía sentido que Meyer, Pickering y Tong fueran los que se fueran, ya que eran vistos como los «empáticos». Para algunos, la disposición de estos tres pastores a escuchar y defender a los feligreses, sus enseñanzas sobre la raza y el abuso, y su liderazgo en el Campus Centro eran particularmente valiosos para Bethlehem.

«He escuchado a varias personas que han dicho cosas como que cuando escuchaban a Jason predicar, o a Ming-Jinn predicar, o a mí orar públicamente, o cuando publicaba ciertas cosas en las redes sociales, se sentían cuidados, vistos, o se sentían en sintonía con nosotros», dijo Pickering, quien dirigió la iglesia en oración los domingos siguientes a la insurrección del Capitolio, la inauguración presidencial, los tiroteos en el spa de Atlanta y el asesinato de Daunte Wright. «Y si digo que ya no es un lugar donde uno pueda decir esas cosas públicamente y mantenerse a salvo, [muchos] están pensando: “Entonces tampoco es un lugar para nosotros”».

Pero para otros, el hecho de que los pastores se centraran en cuestiones de raza y abuso reflejaba una filosofía distinta acerca del ministerio.

«Creo que la cuestión no es si debemos o no mostrar compasión (debemos hacerlo), sino si nuestra compasión estará arraigada en el evangelio, desplegada con discernimiento y con la voluntad de proporcionar corrección o reprensión (Tito 1:13)», escribió Steven Lee, pastor del Campus Norte de Bethlehem, en una respuesta a la carta de renuncia de Meyer.

«Me preocupaba cada vez más que la compasión que carece de discernimiento terminaría por socavar sutilmente la sana doctrina. Observé patrones de liderazgo que buscaban ayudar a las personas que sufrían, pero que dejaban a esas mismas personas aún más frustradas y decepcionadas».

Repercusiones de Man Rampant

Piper ha acogido y defendido al pastor y autor Doug Wilson a lo largo de los años, incluso cuando se ha convertido en una figura cada vez más polémica en el evangelicalismo por sus enseñanzas sobre la esclavitud, las mujeres y otros temas. Rigney estudió en el instituto New Saint Andrews College, fundado por la iglesia de Wilson, Christ Church, en Moscú, Idaho, y ha mantenido vínculos con él.

La entrevista sobre el «pecado de empatía» de Rigney en la serie de Wilson, llamada Man Rampant [El hombre rampante], se estrenó en octubre de 2019 como su episodio debut. Un año después, Piper, en su papel de rector de la institución, anunció que Rigney, quien había enseñado teología y literatura en el BCS desde 2007, había sido nombrado el segundo presidente del centro de estudios. Aunque Rigney sirve como pastor en una iglesia plantada por Bethlehem en St. Paul llamada Cities Church, es el primer titular del BCS que no pertenece directamente a la propia Iglesia Bautista Bethlehem.

El centro de estudios teológicos Bethlehem College and Seminary surgió como una evolución del centro de formación interno de la iglesia Bethlehem, el cual se remonta a décadas atrás. Pasó por un periodo de transición como un programa de grado formal, y finalmente recibió acreditación en 2015. La institución sigue teniendo su sede en el Campus Centro de Bethlehem y, aunque el BCS tiene su propio consejo de administración, hay un importante empalme en el liderazgo de ambos.

«Nuestro decano académico es un anciano de la iglesia. Cinco de nuestros profesores son ancianos; cuatro de nuestros administradores son ancianos», dijo Rigney. «En términos de liderazgo de la escuela, encontramos a los mismos individuos. Son los mismos individuos los que están sentados en ambos lugares. Ahora bien, evidentemente, yo soy pastor de una iglesia distinta, pero esa iglesia tiene el mismo compromiso doctrinal que Bethlehem».

Screengrab / Canon Press on YouTube

Cuando se anunció que Rigney dirigiría el instituto y el seminario, algunos temían que sus puntos de vista teológicos y sus afiliaciones se confundirían con los de Bethlehem, en particular sus preocupaciones sobre la empatía, presentados en la entrevista de una hora de duración con Wilson (que ahora está en YouTube).

Janette y Steve Takata, quienes han asistido y servido en Bethlehem desde 2003 y 1990, respectivamente, estaban preocupados [al respecto], y Janette presentó una moción en la reunión trimestral de la iglesia en enero. Pidió que, antes de que Rigney tomara posesión de su cargo, los ancianos hicieran una declaración para «separar» las opiniones presentadas por Rigney en el episodio acerca de «las opiniones y enseñanzas de la Iglesia Bautista Bethlehem».

Janette Takata señaló que Rigney había sido identificado como «de Bethlehem» en el video, y que un profesor del BCS y anciano de Bethlehem había publicado una crítica otorgando cinco estrellas al episodio. Preguntó cómo el mensaje, en el que Rigney y Wilson hablaban de ejemplos de mujeres que utilizan la manipulación emocional o que alegan falsamente haber sufrido abusos, encajaría con el propio ministerio de la iglesia de cuidar de las víctimas.

Naselli, profesor adjunto de teología y Nuevo Testamento en el BCS, alzó la voz para identificarse como el autor de la crítica de cinco estrellas y dijo que si la moción se aprobaba, renunciaría. La amenaza cerró efectivamente el debate. Los Takata se sintieron sorprendidos por la respuesta. En las semanas siguientes, mientras la iglesia intentaba hacer las paces entre ellos y Naselli, la pareja se sintió difamada en el proceso, ya que el profesor llegó a calificar su moción de divisiva e irrespetuosa.

La preocupación de los Takata no se limitó a la moción, sino que presentaron una queja en la que ponían en tela de juicio si Naselli cumplía con los requerimientos para ser anciano de la iglesia. Su disputa trajo a la luz cuestiones subyacentes y diferencias filosóficas, incluso sobre el tema de las propias observaciones de Rigney.

«La actitud que sustenta la moción se ofende o hiere con demasiada facilidad, y convierte esa herida u ofensa en una cruzada», escribió Naselli en un correo electrónico a sus compañeros ancianos en febrero, refiriéndose a la moción como una forma de «cultura de la cancelación».

Naselli declaró que reaccionó en la reunión porque le preocupaba desacreditar a Rigney antes de su presidencia, toda vez que el BCS ya había pasado por un cuidadoso y escrutador proceso de selección para elegirlo. Pero también vio el debate como una representación de las otras cuestiones que se agitaban en torno a Bethlehem.

Le dijo a los ancianos:

En los últimos años he tenido una gran carga por nuestra iglesia en lo que respecta a la forma en que abordamos la armonía étnica y otras cuestiones conexas en nuestra cultura, incluida la política partidista, la teoría crítica, la teoría crítica de la raza, la interseccionalidad, el movimiento Black Lives Matter, etc.

Siento que hemos enfrentado oleada tras oleada, y que en un esfuerzo de buena fe por mantener la paz y alguna forma de unidad, no hemos hablado con suficiente claridad sobre lo que es verdadero y lo que es falso y, en cambio, hemos intentado apaciguar a la gente que se orienta hacia una ideología de izquierda, los cuales son prácticamente inapaciguables…

Cuando los Takata se reunieron finalmente con Naselli y otros líderes de la iglesia, observaron que «aquí se están formando más líneas divisorias de las que esperábamos», dijo Janette a CT. Insistieron en que pecó contra ellos «al explicar y negar», en lugar de buscar el entendimiento. Declararon: «Nos acusó falsamente de insubordinación con un pastor y actuó de una manera intencionadamente divisoria».

Pero Naselli, según las transcripciones de los Takata, habló de la diferencia entre la intención y el impacto y, en última instancia, no consideró que su respuesta fuera pecaminosa. «Me siento terrible de saber que los he herido, y lo asumo y lo lamento, y lo siento mucho», dijo. «No estoy convencido de haber pecado contra ustedes. No tenía ninguna mala intención contra ustedes».

Más tarde se disculpó por no haber sido «pronto para oír» en el momento, así como en discusiones posteriores sobre el incidente, si bien en abril los ancianos consideraron infundados los agravios contra él. Naselli no respondió a las múltiples peticiones de CT para que ofreciera comentarios para esta historia.

El discurso directo de Andy Naselli

Las noticias de las quejas oficiales contra Naselli, uno de los profesores más conocidos del instituto BCS, llegaron a los oídos de sus más de 400 graduados. Él es muy respetado por sus conocimientos y su rigor, y obtuvo dos doctorados (de la Bob Jones y de la Trinity Evangelical Divinity School, respectivamente) antes de cumplir treinta años de edad. Escribe para The Gospel Coalition y trabajó durante mucho tiempo como asistente de investigación de D. A. Carson.

Naselli solía comenzar el semestre con una explicación de la terminología del discurso directo frente al discurso mitigado de Malcolm Gladwell: directo es las órdenes que das cuando un avión está a punto de estrellarse, y mitigado es las sutilezas que utilizas por cuestiones de cortesía. La conclusión estaba clara: él no iba a adornar esa clase con dulzura.

Incluso con esa advertencia, había momentos en los que el tono y la conducta en la clase se intensificaban en contraste con otras asignaturas en el BCS. Cuatro estudiantes recordaban los intensos debates que se dieron en su curso de 2019 sobre ética cristiana y apologética. En una de las clases, Naselli discutió con los que no estaban de acuerdo con él en si el mal era creado, hasta el punto de que él apretó los puños, gruñó y dijo que la posición contraria era «casi una herejía». Acusó al estudiante de «diluir la Biblia con su propia percepción del mal y su existencia», según Brax Carvette.

«Esto me resultó incomprensible. Habíamos aprendido la doctrina de San Agustín en clase», dijo Carvette. «Fue una conversación muy acalorada. Y muy decepcionante. Hasta ese momento pensaba que él era un tipo bastante agradable y autoritario en sus enseñanzas».

Cuando el debate escaló y se llegó a los insultos, Jeffrey Hall se unió al grupo de estudiantes que defendían la posición agustiniana del mal como privación, o el mal como ausencia del bien. Su experiencia en aquella clase lo llevó a escuchar a otras personas que habían sido desafiadas por Naselli, y recogió testimonios de preocupaciones de una docena de estudiantes y los presentó ante los líderes de la iglesia en el BCS el año siguiente.

El BCS es una escuela confesional en la que los profesores enseñan a partir de su confesión de fe de 52 páginas, pero pueden asistir estudiantes de otras tradiciones. La mayoría, no obstante, provienen del movimiento Young, Restless, and Reformed [Jóvenes, Inquietos y Reformados]. Se sienten atraídos por la teología reformada y el hedonismo cristiano de Piper, que se refleja en el lema de la institución: «La educación es un gozo serio».

«En una clase llena de hombres que darían su vida por el evangelio, escuchar a alguien, que supuestamente te está formando para el ministerio, dudar de tu compromiso con ese evangelio porque no estás convencido de que él tiene la razón es algo muy difícil con lo que lidiar», dijo Karl Grant, quien tuvo como profesor a Naselli en el seminario, cuando era el único luterano del programa. «Él tenía poder para aplastarme sin más. Yo solía preguntarme si yo era demasiado blando. Ahora me pregunto por qué él fue tan duro».

La queja de Hall fue una de las quejas oficiales presentadas contra Naselli el año pasado. Tabb y otros líderes del BCS llevaron a cabo la investigación de las quejas de los exalumnos, que concluyó en agosto de este año. Algunos de los estudiantes actuales del seminario dicen que están satisfechos con el resultado y que han visto arrepentimiento por parte de su profesor tras la investigación.

Aunque el proceso se llevó a cabo con la aprobación de los pastores de Bethlehem y la junta de ancianos, algunos querían que la iglesia realizara su propia investigación acerca de Naselli el último año. Antes incluso de la selección de Rigney y de la investigación a Naselli en el BCS, los líderes de la iglesia habían comenzado a reconsiderar lo que significaba para el instituto y el seminario ser una escuela «con base en la iglesia» cuando ahora esta tenía tres campus en vez de uno. Kenny Stokes, pastor y anciano en Bethlehem, y profesor adjunto y administrador del BCS, contó a CT que actualmente están debatiendo cómo clarificar protocolos y políticas entre las dos instituciones.

El año pasado, Pickering y Meyer renunciaron a sus puestos como profesores en el BCS, y Pickering citó las «ofensivas» quejas de un estudiante contra un «profesor y anciano» entre sus razones primordiales. También se opuso a la elección de Rigney como presidente por cómo complicaba la relación del BCS con la iglesia y por su afiliación con Wilson. Meyer también había dimitido de la junta de administradores del BCS.

Cuando Christina Boyum, graduada del BCS, comentó lo que había ocurrido en clase de Naselli con un compañero de iglesia en Bethlehem, este le dijo: «Que un estudiante se sienta herido no significa que se haya pecado contra él. No está mal sentirse agraviado».

La antigua alumna del BCS dijo que esa persona continuó diciendo: «Venimos de una generación para la que es completamente normal lo que enseña Naselli sobre filosofía—y Don Carson. Ellos están tratando de fortalecerte. Estás aprendiendo a no dejarte llevar por las emociones. Esta generación —de gente joven— no está preparada para sobrevivir en el mundo con el que se van a enfrentar».

Esta idea ha surgido en la conversación cultural con términos más capciosos y a menudo menos teológicos: la excesiva sensibilidad de la «generación copo de nieve», el debate sobre los avisos de contenido y el éxito de ventas de 2018 The Coddling of the American Mind [Los mimos de la mente estadounidense].

En Bethlehem, Rigney dijo: «Queremos dejar de consentir la mente estadounidense, o al menos la mente cristiana. No queremos que esté en juego esa clase de escalada, de inflación y fragilidad. Esto es parte de todo nuestro enfoque educativo». (Declinó hacer comentarios sobre Naselli o cualquier miembro específico de la facultad).

Boyum dijo que sentía que debía expresar sus quejas debido a su formación en Bethlehem. Después de todo, sus profesores y pastores «sirvieron de modelo de un modo de compromiso con el mundo no desde el miedo y la sospecha, sino con apertura y pensamiento crítico».

«Amo muchas cosas de Bethlehem. Francamente, mis preocupaciones vienen precisamente por haberme graduado en su programa. Creo que hay aspectos de la cultura del BCS que son inconsistentes con la misión y la visión que he llegado a amar», dijo ella. Hace referencia a los seis hábitos que dan forma a la educación del BCS: observar, comprender, evaluar, sentir, aplicar y expresar. «Cuando hablamos acerca de los seis hábitos del corazón y la mente [tenemos que] hacerlo de verdad».

Rigney dijo que, como cristianos hedonistas, sentir se convierte en un distintivo educativo en el BCS. «Ponemos en alta estima que la educación sea un gozo serio, y por lo tanto pensamos que las emociones son importantes», dijo él. «La clave, de muchas maneras —quizá ahora yo siento esto de manera más directa—, está en el modo en que nuestras respuestas emocionales a la realidad necesitan estar en concordancia con la realidad».

Rigney reconoce el abuso espiritual como algo que ocurre en contextos cristianos, pero también cuestiona lo que ha visto como la posibilidad de que la crítica o la corrección desde una posición de autoridad sea «exagerada» y calificada como abuso. Del mismo modo, el pastor Lee, en el Campus Norte de Bethlehem, se refirió a la acusación de abuso espiritual contra Naselli como el resultado de una «escalada de conceptos», y sugiere que el significado del abuso y de la calidad de víctima se han expandido demasiado.

Armonía étnica

El año pasado, cuando el decano académico del BCS Brian Tabb revisaba las acusaciones de los estudiantes contra Naselli, la escuela también se sometió a una investigación por separado en respuesta a un grupo de antiguos y actuales empleados que expresaron su gran preocupación por el liderazgo y la cultura laboral, incluyendo la posición de las mujeres y de las minorías en la escuela. La investigación descubrió que las políticas del BCS no violaban las leyes laborales. La escuela también contrató este año a su única profesora, Betsy Howard.

Al concluir ambas investigaciones, Johnathon Bowers —quien ha dado clases durante una década en el BCS— no se sintió mejor por las crecientes reservas que ha tenido con respecto a su posición en la institución. «No hay un único factor que me haya conducido a salir de esta escuela. Han sido muchos los factores que han influido con el paso del tiempo», escribió en su carta de renuncia el año pasado.

Bowers era un profesor que esperaba con ansias el primer día de clases cada año y al que le encantaba interactuar con los estudiantes. Tabb, en un correo electrónico de octubre de 2020 que anunciaba los últimos días de Bower en el BCS, le describe como «estimado por los estudiantes y colegas por su excelente enseñanza, el buen humor, la compasión por los marginados y una amistad leal».

Le ha costado mucho dejar atrás las clases. Dijo que sentía la convicción de que no podía seguir en el BCS en buena conciencia y a finales de 2020 su familia también dejó Bethlehem.

Entre sus preocupaciones, el antiguo profesor adjunto de Teología y Filosofía escribió que los líderes usaban «las Escrituras o el vocabulario cristiano para despreciar las quejas de los empleados y los estudiantes», y que se sintió presionado a «pasar de puntillas» por el tema del progreso racial. Bowers dijo que en el BCS «el movimiento de “Black lives matter” se percibe más como amenaza que el racismo mismo, que ha hecho esa frase necesaria».

También expresó sus recelos por cómo se trataba a las mujeres, cosa que él aseguraba que era el resultado de actitudes que iban más allá de las convicciones complementaristas, así como por los vínculos de Rigney con Wilson.

Piper respondió al relato de Bowers en un correo electrónico a la comunidad universitaria, diciéndoles que su descripción no se alineaba con la que él tenía en su calidad de rector.

«Si descubren con el tiempo que las percepciones de Johnathon son ciertas, será justo que busquen otro lugar en el que estudiar o trabajar. Y, en tal caso, será justo que la escuela se marchite y muera. Como debería ser», escribió. «Pero si ustedes ven lo que yo veo, y si experimentan esta comunidad (el liderazgo, la facultad y los estudiantes) como cariñosa, comprensiva y justa, y si ustedes comparten mi entusiasmo acerca del futuro con el liderazgo de Joe Rigney y bajo la providencia misericordiosa de Dios, entonces creo que juntos caminaremos en verdad y amor, y tendremos un gran impacto para la gloria de Cristo».

La sensibilidad por el movimiento Black Lives Matter y los diferentes enfoques hacia las cuestiones raciales contemporáneas golpean de manera particularmente dura a la comunidad de Bethlehem. Muchos en el BCS, incluyendo al mismo Bowers, se sintieron influidos por el libro de Piper de 2011 Bloodlines, la confesión de su propio racismo y su deseo de diversidad.

La conversación cristiana acerca del racismo ha recorrido un largo camino en estos últimos diez años desde la publicación de Bloodlines, y ha tomado más peso tras la reciente serie de asesinatos de alto perfil por parte de policías, de las cuales tres ocurrieron solo en el área de Minneapolis: Philando Castille, George Floyd y Daunte Wright. Al mismo tiempo, ha llegado al máximo la preocupación de que el pensamiento secular invalide los enfoques bíblicos de la raza, particularmente en lo relativo a la teoría crítica de la raza.

«No empecé a experimentar conflictos regulares hasta que comencé a defender cuestiones de justicia racial», le contó Bowers a CT.

Los tres pastores que se han marchado de Bethlehem vivían a pocos kilómetros de donde George Floyd murió en 2020. Tong lideró los esfuerzos de la iglesia para ayudar a la comunidad en la inquietud y el duelo que siguieron a la muerte de Floyd, e incluso ayudaron a montar tiendas de comestibles improvisadas.

Screengrab / Bethlehem Baptist Church

Tong, taiwanés estadounidense, también llevó el atuendo tradicional chino cuando predicó el domingo siguiente al tiroteo en el salón de masajes de Atlanta. Pickering y él, que leyeron los nombres de las víctimas en oración esa semana, recibieron críticas de uno de los ancianos por poner sobre la mesa el tema de la raza como uno de los componentes del incidente.

Los estudiantes también vieron los efectos, ya que los profesores cada vez estaban menos dispuestos a darle mérito a conceptos que se habían asociado con la teoría crítica de la raza, como el prejuicio institucional. «Cada vez van un poco más lejos», dijo Josh Panos, alumno de BCS. «Hay cosas que los profesores habrían admitido en clase cuando comencé que ahora no estarían dispuestos a admitir».

Bethlehem usa la expresión «armonía étnica», creyendo que la etnicidad refleja mejor las categorías culturales que se describen en la Biblia que la palabra raza, que es algo principalmente biológico o físico. La iglesia conformó un equipo de trabajo para la armonía étnica en 2019 para revisar cuestiones como la representación y la diversidad dentro de la iglesia y el liderazgo.

El grupo enfrentó rechazo de parte de los ancianos y pastores, a quienes les preocupaba que su enfoque se centrara solo en los aspectos en los que Bethlehem no se estaba esforzando lo suficiente en cuestiones raciales. Después, lo que se descubrió no fue presentado a la iglesia en su totalidad sino hasta un año y medio después de que se le haya entregado el informe a los ancianos. Al final, siete de los diecisiete miembros originales del grupo de trabajo acabaron dejando Bethlehem, cosa que los ancianos vieron como una confirmación de que sus recelos acerca del grupo estaban justificados.

En febrero de 2021 la iglesia publicó una declaración sobre la armonía étnica que afirma el amor al prójimo de los cristianos más allá de las líneas étnicas, pero niega que «la diversidad étnica deba ser un fin en sí mismo» y rechaza «todos los sistemas de pensamiento que ven las relaciones en primer lugar a través del cristal del poder; es decir, que aquellos con más poder son inherentemente opresores, y aquellos con menos poder son inherentemente oprimidos».

Como ocurre en muchas iglesias evangélicas que son de mayoría blanca, algunos miembros de la congregación creen que la iglesia estaba esforzándose muy poco en abordar la armonía y la justicia étnicas, mientras que otros sentían que se le estaba prestando demasiado atención al tema.

El Campus Centro era el más diverso de los tres, en el cual las personas de color representaban el 21 por ciento de los asistentes. Meyer dijo a su congregación que esperaba que se siguiera hablando de la raza desde el púlpito. El domingo siguiente al asesinato de George Floyd, él predicó sobre el racismo y el llamado a sentarse en solidaridad con aquellos que están sufriendo. Meyer dijo: «Si a ustedes como iglesia no les gusta lo que he dicho hoy, tendrán que conseguir otro pastor, porque yo creo en esto con todo mi ser».

Repensar el abuso

La cuestión del abuso también tiene una resonancia particular en Bethlehem. En los años posteriores a que Piper se marchara en 2013, Bethlehem tuvo que reconocer el maltrato doméstico en matrimonios complementaristas. Meyer predicó en 2015 contra los peligros del «hiperliderazgo» y defendió que no hacer nada cuando uno se enfrenta a un caso de maltrato es como ponerse del lado del abusador. La iglesia continuó revisando sus posturas sobre el divorcio y comenzó un equipo ministerial de respuesta para cuidar de las víctimas.

Echando la vista atrás, Pickering, como consejero, desea que la iglesia hubiera establecido un entendimiento del abuso sistémico antes de centrarse en el maltrato doméstico en 2015.

Habría sido más sencillo, dijo, partir de entender el abuso dentro de las instituciones y los sistemas, como puede ser el caso con el abuso espiritual y el racismo, para llegar al modo en que el abuso se manifiesta en las relaciones matrimoniales. Pero es más difícil cambiar la manera de pensar de las personas del otro modo, aunque cada vez hay más recursos —libros como Something’s Not Right: Decoding the Hidden Tactics of Abuse [Algo no está bien: Descodificando las tácticas ocultas del abuso] y Freeing Yourself from Its Power [Libérese de su poder] de Wade Mullen y A Church Called Tov: Forming a Goodness Culture That Resists Abuses of Power and Promotes Healing [Una iglesia llamada buena: Formar una cultura de la bondad que resista los abusos de poder y promueva la sanación] de Laura Barringer y Scot McKnight— que están cambiando el modo en que la gente ve el abuso dentro de la iglesia.

Los líderes de la comunidad de Bethlehem, sin embargo, dijeron que a ellos les preocupaba que estas nuevas sensibilidades estuvieran dañando su capacidad para liderar y pastorear a aquellos que estaban bajo su cuidado. Rigney, en el BCS, se lamentó de lo complicado que resulta responder «si una palabra dura inmediatamente se convierte en abuso». Al pastor Lee, en el Campus Norte, le preocupa que incluso una crítica amable y de buen corazón esté en riesgo de ser ignorada. «¿Hay alguna manera de hacer cualquier clase de reprensión o amonestación cuando alguien está herido?», se preguntaba.

Sarah Brima y su marido eran miembros de Bethlehem y de la iglesia Cities Church de Rigney, pero se marcharon en parte debido a la afiliación de este con Wilson. Ella describió lo difícil que resultó dejar una iglesia que habían ayudado a plantar, incluso cuando surgieron desacuerdos acerca de la raza y el género. «Con estas iglesias tan centradas en la teología, consideramos nuestra teología en tan alta estima que cuando nos marchamos sentimos como si estuviéramos dejando la ortodoxia al dejar nuestra iglesia», le contó a CT. «Si así es como te sientes, probablemente haya un problema».

Brima, que es blanca, y cuyo marido es negro, dijo que vio que la idea del «pecado de la empatía» se usaba para protegerse de la crítica y cree que puede hacer «un daño único» a las mujeres y a las minorías, minimizando aparentemente sus sentimientos y experiencias. «Cuando nos encontramos con cuestiones que afectan al núcleo de la identidad de una persona, es natural tener respuestas viscerales», tuiteó ella. «Esta respuesta, por supuesto, se etiqueta como inmadura, manipuladora y reactiva».

El pasado domingo, los diferentes campus de Bethlehem comenzaron a reunirse para discutir la carta de Meyer y las razones para su renuncia. Las salidas afectan más directamente al Campus Centro, donde Stokes, pastor de plantación de iglesias de Bethlehem, ha asumido algunas de las tareas de Meyer a corto plazo.

Durante los difíciles momentos de los últimos meses, se ha acordado del versículo de Santiago 3:17: «En cambio, la sabiduría que desciende del cielo es ante todo pura, y además pacífica, bondadosa, dócil, llena de compasión y de buenos frutos, imparcial y sincera». Mientras el Campus Centro se duele por la pérdida de los líderes y amigos que llevaban tanto tiempo allí, Stokes dice que continúa respondiendo preguntas, pero tiene la sensación de que casi todos los miembros que quedan están comprometidos a quedarse.

En el Campus Norte, Lee le contó a CT que su congregación, el campus más grande de Bethlehem, se ha visto incentivada por la franqueza de la discusión y está preparada para avanzar. Animó a su rebaño a considerar su propia experiencia a la luz de las afirmaciones de Meyer de que ha habido un giro hacia el «neofundamentalismo» y la «unidad cultural».

«Tenemos espacio para crecer, aunque sé que los ancianos de aquí en el Campus Norte han buscado pastorear no por obligación, sino voluntariamente, no por ambición de dinero, sino con entusiasmo, y no tratando de dominar a los demás sino con afán de servir como ejemplos para el rebaño (1 Pedro 5:2-3)», escribió Lee en su correo.

Abigail Dodds, que asiste al Campus Norte, dijo que la mayoría sigue confiando en el liderazgo de la iglesia —no por lealtad ciega, sino basándose en el conocimiento personal de su carácter— y que ella ha visto una «unidad renovada alrededor de la Palabra de Dios y una esperanza más profunda en Cristo entre nuestros miembros» en las últimas semanas.

«Bethlehem está en buenas manos», dijo ella. «Él no nos necesita, pero por su gracia, y a través de su Hijo, le pertenecemos. Continuaremos encomendándonos a Él en cada circunstancia».

Discernir la verdad

Las iglesias e instituciones evangélicas de todo el país están intentando salir adelante en medio de sus propias divisiones, pero el proceso puede ser doloroso. Stokes dijo que, incluso sin acusaciones de herejía o de un falso evangelio, por las meras diferencias de enfoque «la discusión puede parecer muy personal. Los desacuerdos en esta área pueden parecer ataques personales o ataques doctrinales, cuando no son ni una cosa ni la otra».

La situación en Bethlehem destaca no solo ciertos problemas que se están debatiendo, sino también las filosofías en conflicto que dan forma a las respuestas de los cristianos: ¿estamos dando tanta cabida a los sentimientos que estamos señalando un «pecado» donde no hay pecado? ¿Nos estamos preocupando lo suficiente por nuestra responsabilidad de llorar con los que lloran? ¿Y hay personas en ambos lados echando en cara del otro la verdad y la gracia, y distorsionando el camino de Jesús?

En Bethlehem, la mayor fuente de frustración y disgusto, en muchos casos, no viene de las mismas quejas, sino de la resistencia y las actitudes a las que las personas dicen que se enfrentan cuando intentan presentar esas quejas.

Ann Mekala y su marido, que estuvo en el grupo de trabajo de la armonía étnica, dejaron la iglesia hace un par de años. Ella también dejó su trabajo en el campus de Bethlehem después de informar de lo que ella vio como una conducta dominante y sexista de parte de un compañero de trabajo, y encontrarse con que los líderes echaban la culpa del conflicto a la personalidad y a las ambiciones de ella. Ella llamó a lo que ocurrió «un doble abuso».

Los Takata, al igual que el grupo de los antiguos estudiantes de Naselli, sentían como si también hubieran pasado por un complejo proceso de orar, informar, documentar, planear, reunirse y trabajar para resolverlo, solo para terminar el proceso sin la convicción de que se hubieran comprendido del todo sus preocupaciones y con la sensación de que nada cambiaría como resultado.

Mientras tanto, los ancianos de la iglesia y los administradores del BCS llegaron a la conclusión de que los procesos funcionaron, en gran medida, como se esperaba, pero llegaron a conclusiones diferentes que los acusadores. Para ellos, no siempre están justificadas las afirmaciones de conducta inapropiada o abuso. Los sentimientos heridos no siempre son una señal de que se ha pecado contra alguien. Ellos también estaban disgustados, puesto que su búsqueda de la verdad y la evidencia se había percibido como que no creían a las víctimas o no mostraban compasión.

«Una de las cosas que sale a flote en la conversación sobre el abuso es que los abusadores y sus comunidades hacen luz de gas y minimizan lo que han hecho», dijo Rigney. «Vas a tener a personas a ambos lados diciendo que están haciendo montañas de un grano de arena y después a otras personas además diciendo que tú estás haciendo granos de arena de montañas. Parte de lo que quiero decir es que realmente hay una respuesta a esa pregunta».

Las dos partes de un conflicto quieren llegar al fondo de lo que realmente ha ocurrido; como cristianos, están dispuestos a trabajar en busca de justicia y reconciliación donde les sea posible. Pero en los contextos en los que los creyentes ya están de acuerdo en tener la Verdad con mayúsculas, hay incluso más efectos secundarios cuando no consiguen ponerse de acuerdo con las muchas verdades con minúsculas de una situación.

Traducción por Noa Alarcón y Livia Giselle Seidel

Edición en español por Livia Giselle Seidel

La fragmentación del alma evangélica

Timothy Dalrymple

La iglesia estadounidense es un desastre, pero todavía tengo esperanza

Tish Harrison Warren

Por qué definir el chisme es importante en la respuesta de la Iglesia contra el abuso

Kate Shellnutt

The post Líderes bautistas de la iglesia Bethlehem se enfrentan por «mimos» y «cultura de la cancelación» appeared first on Christianity Today en español | Cristianismo hoy.

Bethlehem College and Seminary (BCS)—which grew from the church’s lay training institute to an accredited program—also has reason to celebrate. This fall, the school will inaugurate its second president, 10 years after its first graduating class.

Ahead of the commemorations, though, the community finds itself in the midst of what current leaders have called “a confusing and challenging time” and “a hard and difficult season in the life of our church.” Three pastors and a staff member resigned from the downtown campus of Bethlehem Baptist Church in recent months, alongside dozens of lay members. Another four faculty and staff left the college and seminary in the past year.

Some of the faces that appear in the compilation video of “150 God’s Grace at Bethlehem” no longer belong to the multisite Twin Cities church—most prominently Jason Meyer, Piper’s successor and Bethlehem’s pastor for preaching and vision. Members who spent 10, 20, or even 30 years worshiping and serving there, who expected they would be part of Bethlehem for the rest of their lives, said goodbye to their spiritual home.

“Bethlehem was the plan until we were going to be in Jesus’ arms. We can’t even think about what’s next,” said Debby Pickering, whose family left when her husband, Bryan, resigned his position as pastor. While he was trying to work for resolution, she didn’t know where to go with her own frustration and anxiety. “Nothing in seminary wife class prepares you for this.”

They leave behind a sizable community—2,400 members, spread across three campuses—whose leaders are also disappointed and grieved, enough that the church decided to postpone its 150th anniversary event scheduled for this weekend to November.

Unlike other high-profile evangelical scandals and shakeups in the headlines, the story at Bethlehem is not so clear-cut. In a letter emailed to his congregation, the pastor of one of the three Bethlehem campuses referenced “nuanced and complex issues at play” in Meyer’s resignation last month. Even people who’ve left in frustration agree there’s no single cause or person beneath the conflict.

Those leaving and those staying recognize some of the issues that have divided Bethlehem, many of which are straining other conservative churches: racial justice and critical race theory (CRT); the #MeToo movement and the call to believe women; and the nature of trauma and abuse.

Beneath this constellation of hot topics, though, there’s also a deeper philosophical disagreement over how to approach the various conflicts themselves. At its heart are questions over whether, when, and how Christians might challenge those who say they are hurting—and how they balance calls to show compassion, seek out truth, and repent of sin in such situations.

“If I just resign and pretend that I think everything at Bethlehem is fine, I would be dishonest,” wrote Meyer, who left August 1. “Rather, I believe our leadership culture has taken a turn in an unhealthy direction as we try to navigate conflict and division.”

Particularly since Donald Trump’s presidency, there’s been a deepening of divisions among American evangelicals, exposing disagreements not in theology per se but in how they as Christians see their greatest priorities and fears in society. It’s been accelerated by political polarization, racial reckoning, and pandemic stress.

Commentators have tried to parse the fault lines, and evangelicals themselves—including CT’s president and editor in chief Tim Dalrymple—have generated their own categories for how people of common faith can find themselves at odds.

In his resignation letter, Meyer referenced the “fracturing of evangelicalism” described in a recent Mere Orthodoxy article, which details how certain groups will experience “significant philosophy of ministry differences in how to contextualize the gospel in this cultural moment.” While accusations swirled of liberal drift under his leadership, Meyer instead saw the congregation moving in the other direction and suggested a pastor in the “neo-fundamentalist” category would be a better fit.

Several current leaders at Bethlehem as well as BCS’s new president, Joe Rigney, pointed to a similar taxonomy laid out by The Gospel Coalition’s Kevin DeYoung.

“Part of what’s happened, in the last five years plus especially, is emerging fault lines among people with sensibly shared theological commitments,” Rigney said in an interview with CT. At the same time, “There’s been an escalation of language and inflation of language such that when a certain issue rises to where it becomes the litmus test, where it becomes, ‘You’re either with us or against us’—as opposed to simply a different instinct or tendency within a same shared theological commitment—that’s when there’s real problems, and it’s hard to work together.”

Rigney has become known for raising concerns about the “sin of empathy,” a topic he’s written about on Desiring God and discussed in a video series hosted by Doug Wilson. His worries center on what he sees as contemporary expectations that people join others who are hurting in their pain. Such sensitivities, he fears, can threaten Christians’ relationship with the truth.

“God commands us to be compassionate. He commands us to show sympathy, but people demand empathy, and they regard it as a kind of betrayal if you refuse to join them in their pain, in their grievance,” he says in the series with Wilson. In this context of untethered empathy, he argues, “you lose the ability to actually make an independent judgment about anything that they’re saying or doing. In other words, you lose contact with truth.”

Rigney acknowledges that a criticism of empathy sounds provocative, and he’s made efforts to explain and defend his position online. But his take has also resonated. More than 25 people spoke to CT at length about their experiences navigating conflict at Bethlehem for this article. Many brought up the “untethered empathy” concept as a factor that they believe shaped leaders’ responses when confronted with claims of bullying, institutional protection, and spiritual abuse.

Three ‘empathetic’ pastors

Meyer’s exit last month followed two others’ at Bethlehem’s downtown campus. Ming-Jinn Tong, pastor for neighborhood outreach, announced his resignation in May; and Bryan Pickering, pastor for care and counseling, in June. All three had conflicted at times with Bethlehem’s 40-plus-member elder council, and they eventually saw their own ministries and the focus of the church going in different directions.

One point of tension was a months-long process evaluating grievances made against a Bethlehem elder and a BCS professor, Andy Naselli, who was accused of failing to be “quick to hear, slow to speak, slow to anger,” and thereby unfit for his positions, after his remarks at a church meeting. The elder council concluded in April that the charges against Naselli were not true, but the pastors were three of four elders who dissented in hopes that further investigation could take place.

They felt pressure for not going along with the rest of the elder council, to the point where some elders said they considered it “untenable” for Tong and Pickering to stay given their disagreement.

But it wasn’t just the situation around Naselli. During a meeting in May, the downtown pastors faced further challenges from some of the council. “Another elder in the meeting said of Pastor Jason, of Pastor Ming-Jinn, and of me that when we preach or pray publicly, or publicly communicate to the congregation, we are subordinating the gospel to other things,” Pickering told CT.

Screengrab / Bethlehem Baptist Church

While Meyer was on sabbatical in May, Pickering and Tong were removed from the Sunday prayer and preaching schedule. They resigned not long after.

Meyer, whose involvement at Bethlehem dates back to 1999, returned from his sabbatical with what he says was a clear calling that it was time for him to go too. He described his reasons for leaving in a 3,100-word resignation letter that was recently leaked, nearly a month after the church announced his departure in a brief email.

He says the accusations against him were “(1) that I have subordinated the gospel, (2) that I empowered victims (‘coddler’), and (3) that I allowed compassion for others to steer and dictate my leadership direction.”

“In a climate of suspicion, compassion can look like coddling,” Meyer wrote.

A lay member, who attended Bethlehem for over a decade and asked not to be named to preserve ministry relationships, told CT it made sense that Meyer, Pickering, and Tong were the ones to go since they were seen as the “empathetic” ones. For some, these three pastors’ willingness to listen to and advocate for congregants, their teachings on race and abuse, and their leadership at the downtown campus were particular assets to Bethlehem.

“I’ve heard from various people who have said things like when they heard Jason preach or Ming-Jinn preach or me pray publicly, or things that I would post on social media, they would feel like they were very cared for, seen, or felt alignment with us,” said Pickering, who led the church in prayer the Sundays following the Capitol insurrection, the presidential inauguration, the Atlanta spa shootings, and the killing of Daunte Wright. “And if I’m saying it’s no longer a place to be able to say those things publicly and remain safe, they’re thinking, ‘That’s not a place for us then either.’”

But for others, the pastors’ focus on race and abuse issues reflected a differing philosophy of ministry.

“I believe that the issue isn’t whether or not we should show compassion (we should), but whether our compassion will be rooted in the gospel—deployed with discernment and with a willingness to provide correction or rebuke (Titus 1:13),” Steven Lee, pastor of Bethlehem’s North Campus, wrote in a response to Meyer’s resignation letter.

“I had a growing concern that compassion that lacks discernment would ultimately and subtly undermine sound doctrine. I observed leadership patterns that sought to help hurting people but left those same people even more frustrated and disappointed.”

‘Man Rampant’ fallout

Piper has hosted and defended pastor and author Doug Wilson over the years, even as he’s become an increasingly contentious figure in evangelicalism for his teachings on slavery, women, and other issues. Rigney has a degree from New Saint Andrews College, founded by Wilson’s Christ Church in Moscow, Idaho, and has maintained ties with him.

Rigney’s “sin of empathy” interview in Wilson’s series, called Man Rampant, released in October 2019 as the debut episode. A year later, Rigney, who had taught theology and literature at BCS since 2007, was named the school’s second president in an announcement by Piper as chancellor. Though Rigney serves as a pastor at a Bethlehem church plant in St. Paul, Cities Church, he is the first head of BCS who doesn’t belong to Bethlehem Baptist Church itself.

Bethlehem College and Seminary grew out of the church-run training center that dates back decades. It transitioned to a formal degree program that eventually became accredited in 2015. It remains based at Bethlehem’s downtown campus, and though BCS has its own board of trustees, there’s significant overlap in leadership.

“Our academic dean is an elder at the church. Five of our professors are elders; four of our trustees are elders,” said Rigney. “In terms of the leadership of the school, it’s the same guys. It’s the same individuals who are sitting in both places. Now, obviously I’m a pastor at a separate church, but that church has the same doctrinal commitment as Bethlehem does.”

Screengrab / Canon Press on YouTube

With Rigney slated to lead the college and seminary, some worried that his theological views and his affiliations would become conflated with Bethlehem’s—specifically his concerns on empathy discussed in the hour-long Wilson interview (which is now on YouTube).

Janette and Steve Takata, who have attended and served at Bethlehem since 2003 and 1990, respectively, were concerned enough that Janette made a motion at the churchwide quarterly meeting in January. She requested that, prior to Rigney taking office, the elders make a statement to “separate” Rigney’s views in the episode from “the views and teachings of Bethlehem Baptist Church.”

Janette Takata pointed out that Rigney was identified as being from “Bethlehem” in the video and that a BCS professor and Bethlehem elder posted a five-star review of the episode. She asked how the message, with Rigney and Wilson discussing examples of women using emotional manipulation or falsely claiming abuse, would square with the church’s own ministry to care for victims.

Naselli, associate professor of theology and New Testament at BCS, spoke up to identify himself as the five-star reviewer and said that if the motion passed, he’d quit. The threat effectively shut down discussion. The Takatas were jarred by the response. In the following weeks, as the church attempted to make peace between them and Naselli, the couple felt maligned in the process, as the professor went on to characterize their motion as divisive and disrespectful.

The Takatas’ concerns quickly became about more than the motion, and they filed grievances challenging Naselli’s qualifications as an elder. Their dispute stirred underlying issues and philosophical differences, including over the subject of Rigney’s remarks themselves.

“The attitude undergirding the motion is too easily offended or hurt, and it turns that woundedness or offense into a crusade,” Naselli wrote in an email to fellow elders in February, referring to the move as a form of “cancel culture.”

Naselli stated that he reacted in the meeting because he worried about discrediting Rigney prior to his presidency, after BCS had undergone a careful, scrutinizing selection process to choose him. But he also saw the debate as a proxy for the other issues stirring around Bethlehem.

He told the elders:

I have been majorly burdened for our church for the past several years regarding how we approach ethnic harmony and related issues in our culture, including partisan politics, Critical Theory, Critical Race Theory, intersectionality, Black Lives Matter, etc.

I feel like we have encountered wave after wave after wave, and that in a good-faith effort to keep the peace and maintain some form of unity, we have not spoken with sufficient clarity about what is true and what is false and instead have attempted to appease left-leaning folks who are virtually unappeasable …

By the time the Takatas eventually met with Naselli and church leaders, they saw that “there are more dividing lines being formed here than we expected,” Janette told CT. They insisted he sinned against them “by explaining and denying” instead of seeking to understand. They said he “falsely accused us of insubordination to a pastor and acting in a manner that is intentionally divisive.”

But Naselli, according to the Takatas’ transcripts, spoke up about the difference between intent and impact and ultimately did not see his response as sinful. “I feel terribly that I hurt you, and I own that and I regret it, and I’m so sorry,” he said. “I’m not convinced that I sinned against you. I had zero ill intent against you.”

He later apologized for not being quick to listen in the moment and in later discussions of the incident, though in April the elders considered the grievances against him unfounded. Naselli did not reply to CT’s multiple requests to offer comment for this story.

Andy Naselli’s direct speech

The news of official grievances against Naselli, one of the best-known professors at BCS, spread among its 400 or so graduates. He is well respected for his scholarship and rigor, earning two PhDs (from Bob Jones and Trinity Evangelical Divinity School) before he turned 30. He writes for The Gospel Coalition and has served as D. A. Carson’s longtime research assistant.

Naselli often started the semester with an explanation of Malcolm Gladwell’s terminology of direct speech vs. mitigated speech—direct being the commands you give when a plane is crashing, and mitigated, the niceties you use as a matter of courtesy. The implications were clear: He would not be sugarcoating in this class.

Even with the warning, there were moments where the tone and classroom demeanor intensified in contrast to others at BCS. Four students recalled intense debates in their 2019 undergrad course in Christian ethics and apologetics. In one class, Naselli argued with those who disagreed with him over whether evil was created, to the point that he clenched his fists, grunted, and called the opposing position “almost a heresy.” He accused a student of “watering down the Bible with his understanding of evil and its existence,” according to Brax Carvette.

“This was baffling to me. We learned Augustine in doctrine class,” Carvette said. “That was a very heated conversation. I was pretty disappointed. Up until this point, I thought he was a pretty cool guy and authoritative in his teaching.”

As the debating and name-calling escalated, Jeffrey Hall joined the group of students defending the Augustinian position of evil as privation, or evil as the absence of good. His experience in the class led him to hear from others who had been called out by Naselli, and he brought concerns from a dozen students to leaders at the church at BCS the following year.

BCS is a confessional school where professors teach from its 52-page affirmation of faith, but students from other traditions can attend. Most, though, come through the Young, Restless, and Reformed movement. They’re drawn to Reformed theology and Piper’s Christian hedonism, which is reflected in the school’s motto: “Education in Serious Joy.”

“In a classroom full of men who would give their lives for the gospel, to have somebody who’s supposedly training you for ministry doubt your commitment to that gospel because you’re not convinced he’s right about everything is really hard to deal with,” said Karl Grant, who studied under Naselli in the seminary, as the sole Lutheran in the program. “He had the power to just wreck me. I used to wonder if I was too soft. Now I wonder why he was so harsh.”

Hall’s was one of two official grievances filed against Naselli last year. Tabb and fellow leaders at BCS conducted the investigation of the former students’ complaints, which concluded last August. Some current seminary students say they were satisfied with the outcome and have seen repentance from their professor following the investigation.

Though the process was done with the approval of Bethlehem pastors and the elder chair, some wanted the church to do its own review of Naselli last year. Even before Rigney’s selection and the Naselli investigation at BCS, church leaders had begun to rethink what it means for the college and seminary to be a “church-based” school when the church now has three campuses instead of one. Kenny Stokes, a pastor and elder at Bethlehem and associate professor and trustee at BCS, told CT they are currently in discussion to clarify protocols and policies between the two institutions.

Last year, Pickering and Meyer resigned from their teaching roles at BCS, with Pickering citing “egregious” student complaints against a “professor-elder” among his top reasons. He also opposed the selection of Rigney as president for how it complicates BCS’s relationship with the church and for his Wilson affiliations. Meyer had stepped down from the BCS board of trustees as well.

When Christina Boyum, a graduate of the college, discussed what happened in Naselli’s class with a fellow church member at Bethlehem, she was told, “A student feeling hurt does not mean that the student has been sinned against. It’s not bad to feel hurt.”

The BCS alumna said that he went on to say, “We came from a generation where Naselli’s teaching philosophy—and Don Carson’s—is completely normal. They’re trying to toughen you up. You are learning not to be led by your emotions. This generation—young people—are not being prepared to survive in the world they are going to find themselves in.”

This idea has come up in the cultural conversation with more loaded and often less theological terms: the overly sensitive “snowflake generation,” the debate over trigger warnings, and the 2018 bestseller The Coddling of the American Mind.

At Bethlehem, Rigney said, “we want to un-coddle the American mind, or at least the Christian mind. We don’t want that kind of escalation, inflation, and fragility in play. That’s part of our entire educational approach.” (He declined to comment on Naselli or any specific faculty members.)

Boyum said it was because of her training at Bethlehem that she felt like she should raise concerns. Overall, her professors and pastors “modeled a way to engage the world not from fear and suspicion, but with openness and critical thinking.”

“There’s much I love about Bethlehem. Frankly, it’s because I graduated from our undergrad program that I have concerns. I believe aspects of BCS culture are inconsistent with the mission and vision I came to love,” she said. She referenced the six habits that shape BCS education: observing, understanding, evaluating, feeling, applying, and expressing. “When we talk about the six habits of heart and mind, [we need to] actually do that.”

Rigney said that as Christian hedonists, feel becomes an educational distinctive at BCS. “We put a high premium on education in serious joy, and therefore we think the emotions are important,” he said. “The key thing in a lot of ways—maybe I’m feeling this one more directly now—is the way that our emotional responses to reality need to be in accordance with reality.”

Rigney recognizes spiritual abuse as something that does happen in Christian contexts, but he also challenged what he saw as the possibility for criticism or correction from a position of authority to get “inflated” as abuse. Similarly, Lee at Bethlehem’s North Campus referred to the spiritual abuse accusations against Naselli as the result of “concept creep,” suggesting that conceptions of abuse and victimhood are being expanded too far.

Ethnic harmony

Last year, as BCS academic dean Brian Tabb reviewed the students’ grievances against Naselli, the school also underwent a separate investigation in response to a group of current and former employees who raised broad concerns about leadership and workplace culture, including the position of women and minorities at the school. The investigation found that BCS policies did not violate workplace law. The school also hired its only female faculty professor, Betsy Howard, this year.

At the conclusion of the two investigations, Johnathon Bowers—who had taught for a decade at BCS—felt no better about the growing reservations he had over his place at the college. “There is no one factor that has driven me away from this school. It has been multiple factors in concert over time,” he wrote in a resignation letter last year.

Bowers had been a professor who looked forward to the first day of school every year and loved interacting with students—and it showed. Tabb, in an October 2020 email announcing Bowers’s final days at BCS, described him as being “beloved by students and colleagues for his excellent teaching, good humor, compassion for the marginalized, and faithful friendship.”

It took a lot for him to leave the classroom behind. He said he felt a conviction that he couldn’t in good conscience stay at BCS and by the end of 2020 his family left Bethlehem too.

Among his concerns, the former assistant professor of theology and philosophy wrote that leaders used “Scripture or Christian vocabulary to dismiss employee and student complaints,” and that he felt pressured to “tiptoe” around addressing racial progress. Bowers said that at BCS, “‘Black lives matter’ feels more threatening than the racism that has made that phrase necessary.”

He also expressed misgivings around the treatment of women, which he claimed was the result of attitudes that went beyond complementarian convictions, as well as around Rigney’s ties to Wilson.

Piper responded to Bowers’s account in an email to the campus community, saying that his characterization did not line up with his own as chancellor.

“If you find over time that Johnathon’s perceptions are true, you will rightly seek out another place to study or work. And in such a case, the school will rightly wither and die. As it should,” he wrote. “But if you see what I see, and if you experience this community (leadership, faculty, and students) as loving, and supportive and fair, and if you share my excitement about the future with Joe Rigney’s leadership and under God’s merciful providence, then I believe we will together walk in truth and love, and have a great impact for the glory of Christ.”

The sensitivity over Black Lives Matter and differing approaches to contemporary racial issues hits particularly hard in the Bethlehem community. Many at BCS, including Bowers himself, were influenced by Piper’s 2011 book Bloodlines, his confession of his own racism, and his desire for diversity.

The Christian conversation about racism has come a long way in the 10 years since Bloodlines, and has taken on more weight amid the recent string of high-profile police killings—three in the Minneapolis area alone: Philando Castille, George Floyd, and Daunte Wright. At the same time, worries around secular thinking overriding biblical approaches to race have spiked, particularly over critical race theory.

“I didn’t start experiencing regular conflict until I started advocating for racial justice issues,” Bowers told CT.

The three departing pastors from Bethlehem were based just a few miles from where George Floyd died in 2020. Tong led the church’s efforts to help the community in the unrest and grief in the aftermath of Floyd’s death, including setting up pop-up grocery stores.

Screengrab / Bethlehem Baptist Church

A Taiwanese American, Tong also wore traditional Chinese attire as he preached on the Sunday following the Atlanta massage parlor shootings. He and Pickering, who read the names of the victims in prayer that week, received criticism from a fellow elder for bringing up race as a component in the incident.

Students saw the effects too, where professors were becoming less willing to find merit in concepts that have become associated with CRT, such as institutional bias. “The stakes continue to be raised,” said Josh Panos, a BCS alumnus. “There are things that professors would admit in classroom settings when I began that they wouldn’t be willing to admit now.”

Bethlehem uses the phrase “ethnic harmony,” believing ethnicity is a better match for the the cultural categories described in the Bible than race, which is primarily biological or physical. The church formed an ethnic harmony task force in 2019 to review issues such as representation and diversity within the church and leadership.

The group faced pushback from elders and pastors, who were worried that their approach focused only on where Bethlehem was not doing enough on matters of race. Then, its findings weren’t released to the church as a whole until a year and a half after issuing a report to elders. In the end, seven of the 17 original members of the task force ended up leaving Bethlehem, which some elders saw as confirmation that their misgivings about the group were justified.

In February 2021, the church released a statement on ethnic harmony that affirms Christians’ neighborly love across ethnic lines but denies that “ethnic diversity should be an end in itself” and rejects “all systems of thought that view relationships primarily through the lens of power—that is, those with more power are inherently oppressors, and those with less power are inherently oppressed.”

Like in many evangelical churches that are majority white, some members of the congregation believed the church was putting too little an effort into addressing ethnic harmony and justice, while others felt like it became too much of a focus.

The downtown campus was the most diverse of the three, with people of color making up 21 percent of attendees. Meyer told his congregation to expect that race would continue to be addressed from the pulpit. The Sunday after George Floyd was killed, he preached on racism and the call to sit in solidarity with those who are suffering. Meyer said, “If you as a church don’t like what I said today, you will have to get another pastor, because I believe this to the back of my teeth.”

Rethinking abuse

The issue of abuse also has particular resonance at Bethlehem. In the years after Piper stepped down in 2013, Bethlehem had its own reckoning on domestic abuse in complementarian marriages. Meyer preached in 2015 against the dangers of “hyper-headship” and made the case that doing nothing when faced with abuse is taking the side of the abuser. The church went on to revise its stance on divorce and start a ministry response team to care for victims.

Looking back, Pickering, as a counselor, wishes the church had established an understanding of systemic abuse prior to its focus on domestic abuse back in 2015.

It would have been easier, he said, to move from understanding abuse within institutions and systems, as can be the case with spiritual abuse and racism, to the ways abuse manifests in marriage relationships. But it’s more difficult to shift people’s thinking the other way, though more resources—books like Something’s Not Right: Decoding the Hidden Tactics of Abuse—and Freeing Yourself from Its Power by Wade Mullen and A Church Called Tov: Forming a Goodness Culture That Resists Abuses of Power and Promotes Healing by Laura Barringer and Scot McKnight—are changing how people see abuse within the church.

Leaders in the Bethlehem community, though, said they worry that the new sensitivities are hurting their ability to pastor and shepherd those in their care. Rigney at BCS lamented the challenge of responding “if a harsh word immediately becomes abuse.” Lee at the North Campus worried that even tenderhearted, gentle pushback is at risk of being dismissed. “Is there a way to do any rebuke or admonishment when someone is hurting?,” he asked.

Sarah Brima and her husband were former members of Bethlehem and Rigney’s Cities Church but left in part over his affiliation with Wilson. She described how hard it was to leave a church they’d helped plant, even as disagreements about race and gender emerged. “These churches that are really heavy on theology, we hold our theology so high that when we’re leaving, it felt like we’re leaving orthodoxy by leaving our church,” she told CT. “If that’s how you feel, there’s probably a problem.”

Brima, who is white and whose husband is Black, said she saw the “empathy as sin” idea used as protection from critique and believes it can do “unique harm” to women and minorities, seemingly minimizing their feelings and experiences. “When met with issues that strike at the core of one’s identity, it’s natural to have visceral responses,” she tweeted. “This response, of course, is labeled as immature, manipulative, and reactive.”

Last Sunday, Bethlehem campuses began to meet to discuss Meyer’s letter and the reasons for his resignation. The departures most directly affect the downtown campus, where Stokes, Bethlehem’s pastor of church planting, has assumed some of Meyer’s duties in the short term.

During the difficult moments over the past few months, he’s reminded himself of James 3:17 (ESV): “But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.” As the downtown campus grieves the loss of longtime leaders and friends, Stokes said he continues to answer questions, but he gets the sense that nearly all the remaining members are committed to stay.

Lee at the North Campus told CT that his congregation, the largest Bethlehem location, has been encouraged by the frankness of the discussion and is ready to move forward. He challenged his flock to consider their own experience in light of Meyer’s claims of drift toward “neo-fundamentalism” and “unity culture.”

“We have room to grow, yet I know that my fellow North elders have sought to shepherd not under compulsion but willingly, not for shameful gain but eagerly, and not domineering over others but serving as examples to the flock (1 Peter 5:2–3),” Lee wrote by email.

Abigail Dodds, who attends the North Campus, said that most remain confident in the church’s leadership—not as blind allegiance, but based on personal knowledge of their character—and that she has seen a “renewed unity around God’s Word and deepening hope in Christ among our members” in recent weeks.

“Bethlehem is in God’s hands,” she said. “He doesn’t need us, but by his grace and through his Son, we belong to him. We will continue to entrust ourselves to him in every circumstance.”

Discerning the truth

Churches and evangelical institutions across the country are trying to navigate their own divisions, but the process can be painful. Stokes said that even without charges of heresy or a false gospel, just differences in approach, “the discussion can feel very personal. Disagreements in this area can feel like personal attacks or as doctrinal attacks, when they really are neither.”

The situation at Bethlehem highlights not only certain issues being debated but also the conflicting philosophies shaping Christians’ responses: Are we accommodating feelings so much that we are crying “sin” where there is no sin? Are we not caring enough about our responsibilities to weep with those who weep? And are people on either side pitting truth and grace against each other and distorting the way of Jesus?

At Bethlehem, the biggest source of frustration and disappointment, in many cases, came not from the grievances themselves but from the resistance and attitudes people said they faced when they tried to bring those grievances forward.

Ann Mekala and her husband, who was on the ethnic harmony task force, left the church a couple years ago. She also left her job at Bethlehem’s Campus Outreach after reporting what she saw as domineering and sexist behavior by a coworker, only to have the leaders blame her personality and ambitions for the conflict, she said. She called what happened “double abuse.”

The Takatas, like the group of Naselli’s former students, felt like they too had gone through a convoluted process of praying, reporting, documenting, scheduling, meeting, and working for resolution only to have the process end without feeling like their concerns were fully understood and that nothing would change as a result.

Meanwhile, church elders and BCS administration concluded that the processes largely worked as they should, but that they came to a different conclusion than the accusers. In their minds, claims of inappropriate behavior or abuse won’t always be justified. Hurt feelings aren’t always a sign that someone has been sinned against. They were disappointed, too, that their pursuit of evidence and the truth became viewed as disbelieving victims or not showing compassion.

“One of the things that gets brought up in the abuse conversation is that abusers and their communities gaslight and minimize what they’ve done,” said Rigney. “You’re going to have people on opposite sides saying they’re making mountains out of molehills and then other people saying you’re making molehills out of mountains. Part of what I want to say is there’s actually an answer to that question.”

Both sides in a conflict want to get at what really happened; as Christians, they rightly set out to work toward justice and reconciliation where they can. But in contexts where believers already agree on the capital-T Truth, there’s even more weight and fallout when they fail to see eye to eye on the lowercase-t truth of a situation.

The Splintering of the Evangelical Soul

Timothy Dalrymple

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