Reflections on a 200-day Revival
- Creative developing of fasting, prayer and giving of alms, all commanded by Jesus Himself as a regular expression of our faith (Gr. оταν = when you pray, fast, give), is the prerequisite for every Spirit-led revival. On the third day of our 10-day fasting, God used a child to revive our dead Volvo, which no mechanic in a radius of 200 miles could crank for over 6 months.
- The church that forced-left the building during the pandemic, has now returned to multimillion-dollar buildings where God did not choose to start a 200-day Revival. And even when He did, the move was shut down for lack of parking space or nightly supervision. In all actuality, a church building is a result of a revival, its finish and its end. An association with a place, address or location is a sign of its centralized settlement. It was the forced getting-out of a church building (as in Acts 7) that caused the Great Azusa Revival to emerge as a grass-root movement engraved in the streets of LA.
- Revival must emerge from the Desire and Will of God in order to be supernaturally visited by the Power of His Glory! It cannot be approached as a man-made multiplication initiative, be it local, national or globally dimensioned. It is not a project to involve people, but a spiritual tsunami of power, authority and anointing that invites a prophetic projection of what God desires for eternity and not merely what man needs in the now.
- When the now and then align, revival sparks. When the now has lost its sight on eternity, revival is long done and gone. The remain is but a motion imitating the wave of the Spirit Who has already moved to other more receptive spiritual trenches and valleys of humbleness. It is these societal peripheries and spiritual layers that God visits first with Revival before proceeding to the center of religious life. Meaning, the Heart of God for Revival is not in a religious center. As a matter of fact, any association with external centralized governing denies God’s centrality in what the Spirit wills from His Church. A man cannot vanquish the ocean and cosmos of space!
- We can win no soul Christ has not already won at the Cross! We should not try to empty hell to fill Heaven, lest we end up in hell ourselves.
A final word to fundraisers who turn revival into a business-like know-how: Can’t buy God’s love!
On day 175 of our Revival, I drove by a building close to our ministry’s home location and it caught my eye. Newly built, large enough, specious parking, perfect location easily reachable from at least three large city regions. An ideal place to hold our large revival meetings in my human perception. Quite naturally, I stopped the car in front of the beautiful gate and began telling the Lord how great would it be to continue the revival here. My reasons were many. No need to travel hundreds of miles to just preach one time, spend the night in strange places, walk in the ankle-deep mud-covered streets of slums and ghettos just to reach a soul. They could all come here, park, gather, worship, hear the Gospel, be saved, healed and delivered. The same way we had seen already in the revival for almost 200 days in a row. My heart’s thoughts were shut down by one brief word from the Lord: I did not choose to have it THIS way…
Creation and the Cross
BY HENRY M. MORRIS, PH.D. | THURSDAY, APRIL 01, 1976
The two greatest events in all history are the creation of the world and the redemption of the world. Each of these events involved a great divine Week of work and a Day of rest. Creation Week accomplished the work of man’s formation; the week that is called Holy Week or Passion Week (perhaps a better term would be Redemption Week) accomplished the work of man’s salvation.
Creation Week, which culminated in a perfect world (Genesis 1:31), was followed by man’s fall and God’s Curse on the world (Genesis 3:17). Passion Week, which culminated in the death and burial of the maker of that perfect world, is followed by man’s restoration and the ultimate removal of God’s Curse from the world (Revelation 22:3). A Tree (Genesis 3:6) was the vehicle of man’s temptation and sin; another Tree (I Peter 2:24) was the vehicle of man’s forgiveness and deliverance.
The Two Weeks
It is fascinating to compare the events of the seven days of Creation Week and Redemption Week, respectively. The chronology of the events of Redemption Week has been the subject of much disagreement among scholars, and it is not possible to be certain on a number of the details. The discussion below is not meant to be dogmatic, but only to offer a possible additional dimension to their understanding and harmony. The traditional view that Friday was the day of the crucifixion is further strengthened by the correlations suggested in this study.
(1) First Day. The first day of creation involved the very creation of the universe itself (Genesis 1:1). An entire cosmos responded to the creative fiat of the Maker of heaven and earth. Initially this Space-Mass-Time (i.e., heaven, earth, beginning) continuum was created in the form of basic elements only, with no structure and no occupant (Genesis 1:2), a static suspension in a pervasive, watery matrix (II Peter 3:5). When God’s Spirit began to move, however, the gravitational and electromagnetic force systems for the cosmos were energized. The waters and their suspensions coalesced into a great spherical planet and, at the center of the electromagnetic spectrum of forces, visible light was generated (Genesis 1:3).
In a beautiful analogy, on the first day of Passion Week, the Creator King of the universe entered His chosen capital city (Zechariah 9:9,10; Matthew 21:1-9) to begin His work of redemption, as He had long ago entered His universe to begin His work of creation. Even the very elements He had created (Luke 19:39, 40) would have acknowledged His authority, though the human leaders of His people would not.
(2) Second Day. Having created and activated the earth, God next provided for it a marvelous atmosphere and hydrosphere in which, later, would live the birds and fishes. No other planet, of course, is equipped with air and water in such abundance, and this is strong evidence that the earth was uniquely planned for man and animal life. The hydrosphere was further divided into waters below and waters above “the firmament.” The waters above the firmament (the Hebrew word for firmament means, literally “stretched-out space”) probably comprised a vast blanket of transparent water vapor, maintaining a perfect climate worldwide, with ideal conditions for longevity.
Paralleling the primeval provision of life-sustaining air and water, on the second day of Redemption Week, He entered again into the city (having spent the night in Bethany) and taught in the temple. As He approached the city, He cursed the barren fig tree (Mark 11:12-14) and then, in the temple, overthrew the tables of the money changers (Mark 11:15-19). This seems to have been the second time in two days that He had turned out the money changers (the parallel accounts in Matthew and Luke indicate that He also did this on the first day). Both actions¾the cursing of the fig tree and the cleansing of the temple¾symbolize the purging of that which is barren or corrupt in the Creator’s kingdom. He had created a world prepared for life (air for the breath of life and water as the matrix of life), but mankind, even the very teachers of His chosen people, had made it unfruitful and impure. As physical life must first have a world of pure air and water, so the preparations for a world of true spiritual life require the purifying breath of the Spirit and the cleansing water of the Word, preparing for the true fruit of the Spirit and the true temple of God’s presence, in the age to come.
(3) Third Day. The next day, the sight of the withered fig tree led to an instructive lesson on faith in God, the Lord Jesus assuring the disciples that real faith could move mountains into the sea (Mark 11:20-24). In parallel, on the third day of creation, God had literally called mountains up out of the sea (Genesis 1:9,10).
It was also on this day that the Lord had the most abrasive of all His confrontations with the Pharisees and Sadducees. He spoke many things against them and they were actively conspiring to destroy Him. It is appropriate that His challenges to them on this day began with two parables dealing with a vineyard (Matthew 21:28-32 and Matthew 21:33-43; see also Mark 12:1-11 and Luke 20:9-18), in which He reminded them that they had been called to be in charge of God’s vineyard on the earth, and had failed. Like the fig tree, there was no fruit for God from their service, and therefore, they would soon be removed from their stewardship.
Likewise, the entire earth was on the third day of Creation Week prepared as a beautiful garden, with an abundance of fruit to nourish every living creature (Genesis 1:11,12) and it had been placed in man’s care (Genesis 1:28-30; 2:15). But mankind in general, and the chosen people in particular, had failed in their mission. Before the earth could be redeemed and made a beautiful garden again (Revelation 22:2), it must be purged and the faithless keepers of the vineyard replaced.
This third day of Passion Week was climaxed with the great Sermon on the Mount of Olives in which the Lord promised His disciples that, though Jerusalem must first be destroyed, He would come again, in power and great glory, to establish His kingdom in a new Jerusalem (Matthew 24 and 25; Mark 13; Luke 21). It was appropriate that He should then spend the night following that third day, with the handful of disciples who were still faithful to Him, on the Mount of Olives (Luke 21:37), for the Mount would call to memory that far-off third day of Creation Week when He had drawn all the mountains out of the sea. Also, the Garden of Gethsemane on its slopes, with its little grove of vines and fruit trees, would bring to mind the beautiful Garden of Eden and the verdant world He had planted everywhere on the dry land on that same third day. Because of what He was now about to accomplish at Jerusalem (Luke 9:31), the ground would one day be cleansed of its Curse, and all would be made new again (Revelation 21:5).
(4) Fourth Day. On the fourth day of Creation Week, the Lord Jesus had formed the sun and the moon and all the stars of heaven. There had been “light” on the first three days, but now there were actual lights! Not only would the earth and its verdure be a source of beauty and sustenance to man, but even the very heavens would bring joy and inspiration to him. Furthermore, they would guide his way and keep his time.
But instead of the stars of heaven turning man’s thoughts and affections toward His Creator, they had been corrupted and identified with a host of false gods and goddesses. Furthermore, instead of creating a sense of awe and reverence for the majesty of the One who could fill all heavens, they had bolstered man’s belief that the earth is insignificant and meaningless in such a vast, evolving cosmos. Perhaps thoughts such as these troubled the mind of the Lord that night as He lay on the mountain gazing at the lights He had long ago made for the darkness.
When morning came, He returned to Jerusalem, where many were waiting to hear Him. He taught in the temple (Luke 21:37, 38), but the synoptic gospels do not record His teachings. This lack, however is possibly supplied in the apparently parenthetical record of His temple teachings as given only in the fourth gospel (John 12:20-50) because there the Lord twice compared Himself to the Light He had made: “I am come a light into the world, that whosoever believeth in me should not abide in darkness.” “Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth” (John 12:46, 35). He who was the true Light must become darkness, in order that, in the new world, there would never be night again (Revelation 22:5).
(5) Fifth Day. There is little information given in the gospels about the fifth day of Redemption Week. When there were yet “two days until the Passover” (Mark 14:1), right after the bitter confrontation with the scribes and chief priests on the Third Day, the latter began actively seeking a means to trap and execute Jesus, though they feared to do it on the day on which the Passover Feast was to be observed (Mark 14:2). It was either on the Fourth Day or possibly on this Fifth Day, which was the feast day, that Judas went to them with his offer to betray Jesus. He had apparently been seriously thinking about this action ever since the night when the Lord had rebuked him for his cupidity. This had been in the home in Bethany, on the night of the Sabbath, just before the day when Christ entered Jerusalem riding on the ass (John 12:1-8). This seems to have been the same supper described in Matthew 26:6-13 and Mark 14:3-9, even though in these it is inserted parenthetically after the sermon on the Mount of Olives, probably in order to stress the direct causal relation of this supper to Judas’ decision to betray his Master (Matthew 26:14-16; Mark 14:10-11).
On this day of the Passover, the Lord Jesus instructed two of His disciples to make preparations for their own observance of the feast that night (Mark 14:12-17). So far as the record goes; this is all that we know of His words during that day, though there is no doubt that He was teaching in the temple on this day as well (Luke 21:37, 38). Perhaps this strange silence in the record for this Fifth Day is for the purpose of emphasizing the greater importance of these preparations for the Passover. The fact that John indicates the preparation day to have been the following day (John 19:14) is probably best understood in terms of the fact that, at that time, the Galileans are known to have observed the Passover on one day and the Judeans on the following day.
Multitudes of sacrificial lambs and other animals had been slain and their blood spilled through the centuries, but this would be the last such acceptable sacrifice. On the morrow, the Lamb of God would take away the sins of the world (John 1:29). He would offer one sacrifice for sins forever (Hebrews 10:12). With the blood of His cross, He would become the great Peace Maker, reconciling all things unto the Maker of those things (Colossians 1:16, 20).
As the Lord thought about the shedding of the blood of that last Passover lamb on that Fifth Day of Holy Week, He must also have thought of the Fifth Day of Creation Week, when He had first created animal life. “God created every living creature (Hebrew nephesh) that moveth” (Genesis 1:21). This had been His second great act of creation, when He created the entity of conscious animal life (the first had been the creation of the physical elements, recorded in Genesis 1:1). In these living animals, the “life” of the flesh was in their blood, and it was the blood which would later be accepted as an atonement for sin (Leviticus 17:11). Note that the words “creature,” “soul,” and “life” all are translations of the same Hebrew word nephesh. Surely the shedding of the innocent blood of the lamb that day would recall the far-off day when the “life” in that blood had been created. And because He, the Lamb of God, was about to become our Passover (I Corinthians 5:7), death itself would soon be swallowed up in victory and life (1 Corinthians 15:54).
(6) Sixth Day. On the Sixth Day, man had been created in the image and likeness of God, the very climax and goal of God’s great work of creation (Genesis 1:26, 27). But on this Sixth Day, God, made in the likeness of man, finished the even greater work of redemption.
Under the great Curse, the whole creation had long been groaning and travailing in pain (Romans 8:22). But now the Creator, Himself, had been made the Curse (Galatians 3:13; Isaiah 52:14), and it seemed as though the Creation also must die. Though He had made heaven and earth on the First Day, now He had been lifted up from the earth (John 3:14) and the heavens were silent (Matthew 27:46). Though He had made the waters on the Second Day, He who was the very Water of Life (John 4:14), was dying of thirst (John 19:28).
On the Third Day He had made the dry land, but now the “earth did quake and the rocks rent” (Matthew 27:51) because the Rock of salvation had been smitten (Exodus 17:6). He had also covered the earth with trees and vines on that third day, but now the True Vine(John 15:1) had been plucked up and the Green Tree (Luke 23:31) cut down. He had made the sun on the Fourth Day, but now the sun was darkened (Luke 23:45) and the Light of the World (John 8:12) was burning out. On the Fifth Day He had created life, and He Himself was Life (John 11:25; 14:6), but now the life of His flesh, the precious blood, was being poured out on the ground beneath the cross, and He had been brought “into the dust of death” (Psalm 22:15). On the Sixth Day He had created man and given him life, but now man had despised the love of God and lifted up the Son of Man to death.
(7) Seventh Day. But that is not the end of the story, and all was proceeding according to “the determinate counsel and foreknowledge of God” (Acts 2:23). “On the seventh day God ended His work which He had made” (Genesis 1:21). Furthermore, “everything that He had made was very good” (Genesis 1:31). God’s majestic work of Creation was complete and perfect in every detail.
And so is His work of salvation! This is especially emphasized in John’s account: “After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, “I thirst… When Jesus therefore had received the vinegar, He said, it is finished; and He bowed His head, and gave up the ghost” (John 19:28, 30) (the emphasized words are all the same word in the Greek original). Jesus had finished all the things He had to do, and then He finished the last of the prophetic scriptures that must be carried out. Then, and only then, was the work of redemption completed and the price of reconciliation fully paid, so that He could finally shout (Matthew 27:50) the great victory cry, “It is finished.”
The record of Creation stresses repeatedly that the entire work of the creation and making of all things had been finished (Genesis 2:1-3). In like manner does John’s record stress repeatedly the finished work of Christ on the cross.
Furthermore, as the finished creation was “very good,” so is our finished salvation. The salvation which Christ thus provided on the cross is “so great” (Hebrews 2:3) and “eternal” (Hebrews 5:9), and the hope thereof is “good” (II Thessalonians 2:13).
Then, finally, having finished the work of redemption, Christ rested on the seventh day, His body sleeping in death in Joseph’s tomb. He had died quickly, and the preparations for burial had been hurried (Luke 23:54-56), so that He could be buried before the Sabbath. As He had rested after finishing His work of Creation, so now He rested once again.
On the third day (that is the First Day of the new week), He would rise again, as He had said (Matthew 16:21, et al). His body had rested in the tomb all the Sabbath Day, plus part of the previous and following days, according to Hebrew idiomatic usage, “three days and three nights” (Matthew 12:40)¾but death could hold Him no longer. He arose from the dead, and is now alive forevermore (Revelation 1:8).
35 Years Since the Fall of the Berlin Wall
The Berlin Wall in our Minds
Europe is celebrating the 35th anniversary from the Fall of the Berlin Wall – an event that has changed forever the course of modern history. For us it was more than a miracle to see how people gathered together free from fear of persecution to celebrate the Resurrected Christ. It almost seemed like they celebrated their own resurrection, the resurrection of the Bulgarian Church of God, from the years of trials and persecutions under the Communist Regime.
But 35 years after its fall, the Berlin Wall still stands tall in the eastern European mindset. This is especially true for the country of Bulgaria and the evangelical churches operating on its territory. The Bulgarian Pentecostal Movement has experienced more structural and leadership difficulties in the past decade, than they have in their almost centennial existence. The post-totalitarian model of church leadership had a destructive aftereffect on the two major wings of the movement, as the historically more independent Bulgarian Church of God has experienced a series of biannual splits in the past six years, while the Assemblies of God represented in Bulgaria by the Pentecostal Union Churches is undergoing leadership changes which will leave their mark on its identity as a movement.
The context of ministry is becoming even more accelerant in light of the first 100 days of the new center-rightist Bulgarian government, proposing even newer changes in the religious laws of the country which will limit the government registration only to churches who can prove a membership over 5,000 people. This limit may become unreachable as many church members are among the 4 million Bulgarians who in the past decade have left the country in search of work and a better life and now reside in Western Europe or the United States. If such legal change indeed occurs, more red tape is coming in Bulgaria against the preaching of the Gospel, religious education and faith as a whole, which will be put under the authority of a government religious council upon the recommendation of the European Union and after the Eastern Orthodox monopolistic paradigm of the Russian Federation.
The three local church models which comprise the Bulgarian Evangelical Movement are not ready to face this new brutal attack against their religious freedom. The small village churches, led mostly by mission representatives sent by larger church communities, often waver between different denominations, which results to doubling and some times tripling their registrations thus becoming an easy first target to any new government restrictions.
Over half of the midsize city churches (70-95 members) have emerged after a church split, which has remained as an unfortunate part of their identity, which reoccurs in their life and ministry. This process is valid in both Bulgarian and other ethnic communities in the country with an emphasis on the Roma Gipsy churches. The result is more small and weakened churches or even home group communities who never undergo normal church growth, thus remaining distant from the outside religious life and often closing themselves to a strangely sectarian existence.
Finally, a few nondenominational churches have retained their own evangelical identity leaving the mainstream denominations and continue to build relationships with sponsoring religious organizations outside of Bulgaria. Having gained financial and leadership independency, they have been successful to complete their building projects and enjoy temporary autonomy. Thus, a dozen of large Bulgarian congregations with several hundred in attendance, located in the capital Sofia, the Danube River city of Rousse, the Black Sea ports of Bourgas and Varna and the industrial towns of Plovdiv and Stara Zagora, have undertaken building projects perhaps as more of a business opportunity. But the aftereffect of their bi-decadal efforts, have shifted their focus from ministry toward building ministry centers and have left their financial resources drained and their supporters demotivated in the midst of global economic crises. And so the Wall remains in the mindset and the crises within the identity of the Bulgarian evangelical believer.
Some three and a half decades ago at the Berlin Wall, President Reagan turned to Soviet Prime Minister Michael Gorbachev with the words: “Tear this wall down …” But Gorbachev cannot help tear down the Wall in our minds. This part of the liberation of the human spirit, mind and soul still remains in the perimeter of God’s grace for human salvation. The answer for global crises lies in the spiritual laws set by God in the Bible that still stands strong as the standard for living. And most important of all: the focus of the Bulgarian Church must remain not in building projects or church split competitions, but in the Spirit given mission of salvation of eternal human souls. Pray for BULGARIA.
A Call for Righteousness over Orthodoxy
EPTA 2024
Gen Z and Mental Health
July 10, 2024 by Cup&Cross
Filed under Featured, News, Publication, Research
How can church leaders better reach Gen Z? Doug Powe, Director of the Lewis Center, speaks with Josh Packard about Springtide Research Institute’s research including what faith leaders need to know about Gen Z’s religious beliefs and mental health.
Doug Powe: What is the research process for Spring Tide Research Institute’s annual report, The State of Religion & Young People 2022: Mental Health — What Faith Leaders Need to Know?
Josh Packard: I am a former academic, but I will keep this as engaging as possible. We use an approach that we’ve been pioneering called . We focus on the classical quantitative (statistics) and qualitative (interviews). We collected about 10,000 surveys and did over 100 interviews with young people. We involve young people’s voices throughout the research process.
We’ve got a group of young people that meets monthly, and they help us shape the questions. Sometimes we bring them data and we think we understand what it’s telling us but we’re not sure. They’ll help us and say, “No, man. That’s not the right way to think about that. It means this other thing.” Or they’ll affirm that we’re on the right track.
We’re still researchers, so as much as we listen to young people and try to center their voices in this process, we are also triangulating that with good existing academic theory and our own quantitative and qualitative data. It’s not like it’s straight out of their mouths and onto our pages. We involve them throughout all stages of the process in some pretty important and formal ways, which you can see in the research especially in the kinds of questions we ask.
Doug Powe: Josh, I have a son who falls within the range of your study, so I was very interested in your report. I’ve observed many of the issues that you name like depression and anxiety. What was a little surprising is how high the numbers were that you discovered: 47 percent of young people reported being moderately or extremely depressed, and 55 percent moderately or extremely stressed. What are some of the root causes of depression and stress?
Josh Packard: First, it’s worth noting that these are self-report numbers. These are not clinical diagnoses, so there’s a few things that I think are going into that. For Gen Z, talking about mental health no longer carries the same stigma it has for previous generations. This does not mean that all the stigma reduction work is done and that we can stop thinking about it. That’s not true. It just means that we’ve come a long way.
When Gen Z thinks and talks to us about mental health stigma, they don’t mean among each other. They mean between them and the adults in their lives. They know that the adults in their lives do not like talking about mental health, even to the other adults, but certainly it makes them uncomfortable for adults to have conversations with young people and mental health. I do think that there’s a little bit more of what I would call rightsizing of that conversation. I’m 44 and when I was growing up these were not things that were open topics of conversation, at least in my suburban mostly white community. These were things discussed behind closed doors, if at all. And now, if you spend any amount of time on TikTok or on Instagram, you’ll see mental health is an ongoing, very public, and open conversation especially for young people. So, I think that’s a big part of it. At the same time, part of that is just about shifting the social and cultural norms about what’s acceptable to talk about.
The actual realities of young people’s lives have changed in some important ways, too. One thing that had a big effect was the pandemic, and the pandemic didn’t change things for young people in this regard. The Surgeon General and other people were all over this before the pandemic hit, pointing out that this was a looming and potentially already started crisis before we went into lockdown. The pandemic accelerated trends that were already in place.
When you broaden out for just a minute and think about what social media and social media technologies mean for young people, they are not inherently good or bad. We know that social media companies do not have young people’s bests interests in mind. That is not how they operate. They’ve got armies of PhDs who are trying to keep eyes glued to the screen as long as they possibly can. A 15-year-old’s prefrontal cortex is no match for that. It’s not because they’re gullible. It’s not because they’re bad or weak people. The brain has not developed in a way that allows them to turn those things off as easily as adults. By the way, a lot of adults have trouble turning off social media.
They’re constantly bombarded by messages that are not necessarily designed to be affirming, or to help them flourish. They are really designed to keep them looking, and sometimes what keeps them looking is not always great. Those are two of the really big things that we haven’t really developed clear social norms and parenting guidelines around. They’re emerging and people are getting better at it, but certainly there are a lot of parents who are just like, “Whatever. I don’t even know where to start. I’m just going let them go.”
Doug Powe: Right.
Josh Packard: Many adults were struggling with our own things through the pandemic, trying to keep jobs, to keep food on the table, to meet basic needs. And as much as adults might have tried to do and have done some real things with mental health, they couldn’t do everything all at once. I think those are two of the biggest factors that have sort of pushed mental health to the forefront for Gen Z.
Doug Powe: That’s helpful, and we’ll come back to the pandemic a little bit later. I should have mentioned upfront that this is sort of self-diagnosis per the statistics. Do you believe that young people have a different understanding of mental health? I think that older people work with almost clinical definitions when we do talk about it. Do you think Gen Z understands mental health in different ways than many of us who are older understand it?
Josh Packard: Yes, I think that’s right. Even when we look at the clinical diagnoses, those are certainly on the uptick with young people. But they are talking about mental health in a much more holistic way. Let’s just take one seemingly small thing that has important implications — the very term mental health. For people maybe my age and certainly older, mental health was often synonymous with mental illness. When we talked about mental health, what we meant was “you’re having a problem.” What we found in our interviews is that Gen Z doesn’t think about it that way. If they mean a problem, they will talk about mental illness. What they mean when they talk about mental health is mental health. It’s talking about mental healthiness, mental health issues or problems and what they can to help support their mental health and be healthy in the same way that I think previous generations addressed physical health. It’s not that you will only talk about your physical health when you go to the doctor because you have a problem or because something is broken. You’re also exercising at the gym, etc., and calling all that physical health. Well, Gen Z very much is in that same vein except with mental health, too.
Doug Powe: That’s important to note because, while many of us know that we don’t often make that distinction, the distinction between mental illness and mental health is an important one. The report certainly helps to lift that up and to clarify that distinction.
Your report shares interesting and good news that young people with a religious connection tend to do better. With that, however, is a challenge that those in faith communities also can do as much harm as good when it comes to helping young people. What role should pastors and others in faith communities play in helping young people who are stressed or anxious? Secondly, when the issues are deep, how do we make sure that we help them get the professional care they need and not try to solve those issues for them?
Josh Packard: Those are great questions, and you’re right to point out that, at the extreme, there are ways that religion can be bad for you. It’s also worth noting, while it’s true in the Gallup research for the last 30 years and true across all the academic studies that religion is generally good for you, it is also true that, increasingly, this is a self-selected group of people. We also need to pay attention to whom religion was keeping away in many cases and any resulting mental health ramifications.
Living a life that’s connected to something bigger than yourself or that’s driven by purpose — those are good things. There are a lot of young people who just don’t feel like they have access to those things because of their identity, or they don’t have access to a person who is welcomed by a lot of the religious institutions, or they don’t perceive being welcomed by those institutions. What religious leaders have to offer is that you are not alone in this world and you are intrinsically connected to a part of something that’s bigger than yourself — and that can be ancestral, that can be where you and your people come from. It can be something that’s bound up by an ideology, belief system, or theology that communicates that you’re a part of something that’s bigger.
When that happens, lots of other things sort of click into place, especially for a young person who’s spending most of adolescence trying to figure out if this thing happening to me is the biggest thing that’s ever happened to anyone in the whole world ever, or is this just a normal thing that happens. And how should I respond appropriately to that? I mean, that’s what socialization is. When you get that sense of purpose and that sense of connection, navigation becomes a lot easier. Setbacks are just setbacks; they’re not the end of the world. Faith can contribute to much more resilience for young people experiencing a lot of the stress and strife that often comes with growing up.
There is a big caveat: in many cases, especially historically, for some reason and not across the board but with some faith and religious expressions, there’s been a tendency to think that mental health issues are an impediment to faith, that they are an indicator that you’re not praying in the right way (if you’re Christian) or believing in the right way or meditating in the right way, etc. So, there’s a reluctance in some communities to seek out professional mental health advisors.
I mentioned at the beginning that we meet with a group of young people every month, and they’re phenomenal. They take time every month to meet with us on Zoom for a couple of hours, and we talk about everything. This project started because we knew this was an issue, and we were trying to figure out if Springtide had a role to play or if there was something useful for us to contribute to this conversation. If there was nothing useful, unique, and special, for us to say, we would let others who are better at this talk about it. What convinced me that we had something we should pursue was when one of our ambassadors said, “There was a time that I was really struggling with some mental health issues. I went to my youth minister, and I was told to pray about it. When that didn’t work, I walked away thinking ‘Great. Now, not only does my mental health suck, but my faith life sucks, too.’”
It hit me because I felt, in that moment, that I could see that whole scene unfolding. We hear from a lot of people who are well-meaning, well-intentioned adults working in some sort of faith-based setting with young folks. We talk to a lot of young people like this young man who was sharing the story with me. In that moment, I was able to see there was no harm intended by that youth minister. They were using the best tools at their disposal to try and help that young person sitting across the table from them, and it wasn’t good enough.
That cannot be all we have to offer a young person who’s dealing with depression, anxiety, or some other really serious issue. It’s an important part of a response. Faith, religion, and spirituality can be critical components to getting through those kinds of issues, working on them, and incorporating them and their treatment into your life, but they’re not the whole response. Here’s a story we have to tell that privileges, understands, and positions purpose, faith, and belief in spirituality in an important way but also recognizes its limits and points to this mental health thing young people are experiencing as a real thing that needs real professionals to come alongside in that domain as well as in their religious and spiritual lives.
Doug Powe: You’ve already mentioned some key words, but what was also helpful in the report is that you share a framework for faith communities that can be helpful in their being a place that is prepared to welcome young people and help them deal with different mental health issues. In that framework, you talk about connection, expectation, and purpose. I’m going to let you explain the framework. I appreciate that you’re not saying, if you do these things, they will lead to the perfect community, but you’re sharing things that you need to consider as you’re thinking about the working with young people. That distinction is important for what it is you’re hoping to accomplish.
Josh Packard: We also affirm the need for mental health first aid training and being prepared to connect young people with practitioners and resources. I was a professor for 15 years, and I often felt wholly unequipped to deal with some of the issues that students were facing and trying to navigate. I always felt very grateful that we had professional resources on campus that I could refer them to, but it struck me that we should be able to do more. Our organizations themselves should be structured in a way that supports young people’s mental health from beginning to end, that are what we call “mental-health friendly” organizations.
Are young people going to have mental health issues? Are they going to have breakdowns and things like this? Of course. For some people, there’s a complex mixture of social and biological factors at play, and you’re not going to eliminate all those. We can do better, and we can prevent more of these issues from becoming crises. Part of the pathway forward is by implementing connection, expectation, and purpose.
The first is about connection. It’s about giving young people a place where they feel like they belong, so they don’t feel alienated in this world especially when it’s going to happen. It’s part of growing up. Your entire social life at some point is going to come crashing down upon you. I mean that’s part of what it means to be a teenager. I remember those moments distinctly. Having a place where you feel like you belong and that you can turn to in a community who knows you and cares about you unreservedly is critical. We’ve written about the complex process of belonging before, and there are some clear steps that people can take to foster belonging among young people in their organizations.
The second is about expectation. Expectation is a little bit more complex. There’s a lot of cognitive dissonance that young people experience in many of the organizations where they must involve themselves, especially schools, where they know what the expectations are — they’re very clear. And yet they’re not necessarily given the tools to meet those expectations.
And in many cases, they are given a set of tools and told that the set of tools will lead to the expectations that they’re supposed to get. They’re given a tutor, and they’re told, if you go to this tutor, it will help you get the grades that you’re expected to get. But those tools don’t always line up with those expectations. When those tools are used and they don’t lead to the kinds of outcomes that are expected, young people start to internalize that. Why can’t I do this thing that I’m supposed to be able to do, even with these resources? Now, sometimes it’s because young people aren’t doing all the work that they need to do, which needs to be noted. But a lot of times it’s because the tools are not really aligned with the outcome we’re trying to get young people to achieve.
In churches a lot of times this looks like theologies. In the theology in some places, you’re expected to be caretakers of creation, but the congregation isn’t concerned about the climate crisis that young people feel so acutely. So, they’re trying to wrap their heads around this theology that seems to not care about consumption or is not pointing a finger at consumption or having anything to say about it along with this expectation that they’re supposed to care about creation. That doesn’t make any sense to them. The more we can align those or reduce cognitive dissonance, the more we support young people in their mental health.
The last one is a sense of purpose. Do you feel like you are a part of something bigger than who you are alone? Do you see your story as being wrapped up in a story that transcends time and space and at least you and your neighborhood and your local community? Living with a sense of purpose is foundational to overall flourishing, to discerning the right decision in each situation, and ultimately to mental health.
Doug Powe: In The State of Religion & Young People 2022: Mental Health — What Faith Leaders Need to Know, there’s a section on what faith communities should know. In that section, you talk about notice, named, and known. Let’s focus on known for a minute. How is it that particularly faith communities can really get to know people when it’s only a virtual space they may have access to?
Josh Packard: Notice, named, and known are the three steps toward creating belonging. Virtual is brand-new territory for cultivating a sense of belonging. One thing we’ve learned from young people is they love for you to show up in virtual spaces if you can show up authentically. All young people seem to have a keen sense of when adults are trying to put one over on them, and their default assumption may be that adults are always trying to put one over on them. So, when you show up there in those spaces jumping on the latest trends but it’s not really who you are, they see right through that.
We should take their online lives seriously. About a year ago a young person told me after a presentation, “when the adults in my life dismiss my online life, they disqualify themselves from the conversation of my life.” I thought that was such a poignant statement. I asked her to explain more about what she meant. “Look, not everything that we do there is important. Most of it, in fact, is not important, but a lot of it is really important. We are turning to places like TikTok and Instagram and social media to explore what Diwali is.” They’re not going to Wikipedia, and a lot of them don’t live in very diverse communities. They’re going online to find out what Diwali is or what Rosh Hashanah means or the difference between Hanukkah and Christmas, for example.
They are doing a lot of religious exploration, and their online lanes are wildly diverse. I think it’s not so much if you should be there and be one of those diverse sources. I suppose if you had the institutional capacity to do it and you’ve got somebody who understands that well and you want to do it, fine. More than anything, there’s an opportunity to engage them in real life conversations about what’s going on in their social media. And those can start small, but they often are a gateway to talking about bigger and further explorations.
One of the things we asked my 12-year-old son every week is: what’s the most interesting thing you saw on YouTube this week? It’s the only “social-ish” media that he’s allowed to use. We wouldn’t dare let him on Instagram or Facebook or anything else. We started having those conversations as the beginning of the steps into what’s catching his attention, and it tells us if you’re paying attention to that Why. What kinds of questions are you asking? It becomes the gateway to these kinds of questions. We can use social media as a way to have a presence that helps to shape the narrative or almost like a foil against which to help shape our interactions with young people. We shouldn’t dismiss them.
Doug Powe: As we get ready to bring this to a close, I want you to share with our listeners with what really struck you in putting the annual report together?
Josh Packard: I was a faculty member for a while, and we always used to see mental health issues, mental illness, as a barrier to doing the thing that we were supposed to do. I asked: can we get our students some more support so we can get back to the real task of them learning?
I’m not sure that’s necessarily the wrong approach to take in that setting. But what we learned from putting together The State of Religion and Young People was that it might be the wrong approach to take in a faith-based setting where it is: can we deal with these mental health things so we can get back to the issue of faith formation that we’re really supposed to be here for? What we saw in the data was that engaging young people authentically and relationally and putting real resources into their mental health communicates a care and concern on behalf of religious leaders and adults for young people that young people often assume isn’t there. So, doing one is in service of the other. This is not simply can we deal with this and move on to the real work? In many cases, if you do it right, this can be the real work of showing what faith looks like in action. For example, a term that Christians a lot of times use is being the hands and feet of God, and young people are shockingly lacking in those examples in their lives. I think that this can be a pathway towards that if we take it really seriously.
Blinded by Smoke and Mirrors
Blinded by Smoke and Mirrors
by Kathryn Donev
We are not to mess around in any way, shape or form with any type of witchcraft or divination. This is a command that the Bible is super transparent about. There is no question whether or not it’s okay. In Exodus we are told not to tolerate a sorceress or a woman that has magical powers or paranormal abilities. In Leviticus it is clear that we are not to practice divination or fortune soothsaying. The message is so direct that in Leviticus 20:27 it says that a man or a woman who has a ghost or a familiar spirit shall be put to death; they shall be pelted with stones. Not just a slap on the wrist or a gentle verbal scolding. And I don’t know about you, but to me, being stoned to death is a dreadful way to die.
In Deuteronomy 18:10-11 it says, “Let no one be found among you who consigns a son or daughter to the fire, or who is an augur, a soothsayer, a diviner, a sorcerer, one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead”. There is no question about it. These practices are all wrong. Period. End of story. No debate. No talking your way out of it. It can’t get any clearer. We know what will happen if we are tempted with this nonsense. Remember what happened to Aaron’s sons when they played with false fire. There are no second chances, and the consequence is for an eternity. Division from Christ. No eternal life. No Heavenly reward. It is serious. It’s not a game. Right? Are we clear to this point? Of course we are.
But are we really clear? All this stuff was surely just in Biblical times. Does Hocus Pocus exist today? Nah, it’s a fictional movie that’s no big deal to watch time and time again. We are surely strong enough to resist the indoctrinating. But are our children? We allow them to watch “The Little Mermaid” and suppress the small detail that one of the characters is a sea witch. HELLO… Identifying with such has become popular to the point we ignore when our children mark their foreheads with lightning bolts. Really! An iconic symbol of danger. In what reality is this okay? And I’m not even going to go down the rabbit trail of all the dark children’s songs we sing where babies are falling from trees and children are plagued with rings around the rosies.
The entertainment industry has completely enchanted us. They no longer even attempt to hidе the fact that they are bewildering with hidden agendas. Agendas that confuse. Right is wrong and wrong is right. Good is bad and bad is good. But woe to those that do this. We first ignore the evil, then we tolerate, then we promote it and then make fun of the people that still call evil, evil. But that’s okay. Make fun of me if you wish. Call me strange. I think protecting my family is more important than the opinion of others.
But, All Saints Day Eve T-shirts that say “I eat children” or “You put a spell on me” are just for humor. Haunted houses with ghosts, goblins and much more horrific monsters are merely for the thrill. Toy cauldrons that are paired with a mystical plushie that can help you cast a spell and the classical magic 8 ball that help you predict the future are just so cool. If all these are for entertainment purposes only; it surely can’t go against God’s Word. Well in Act, Elymas became temporarily blind when he performed magic. I think this might be a clue whether or not it’s an okay thing to do. Simon in the New Testament did magic like he was God. He tried to transcend the Truth, but his heart was not right. This still happens today in many places including heavily in the territory of Cyprus. The occultic influence is so burdensome that it is hard to break through the spirit of oppression and depression.
We are so blinded that we don’t even think when we say things like “mumbo, jumbo” which comes from the African term for a male masked dancer of arcane rituals. We loosely say, “It’s not in the cards”. Well duh….this is referring to a fortune teller’s reading. Tarot cards and ouija boards are no game. We might should read about King Saul’s experience when he sought out a medium at Endor. It’s real stuff you do not want to tangle with. Demons are real. And they will control your life every chance they get. Even worse, they will prow on the innocent and malleable minds of our children.
We have been so blinded by false mysticism that we have lost sight of Biblical truths. Yes, the Bible still has truths and not suggestions. So why do we think it’s okay to read fantasy stories that promote these distorted practices. We think it’s okay to dabble with the dead because it’s just a silly graveyard game and we all know that zombies aren’t real. We think it’s not a problem to use the ghost filter because they are so cute like fluffy marshmallows. Paranormal cartoons and TV series that promote attractive vampires are harmless. Anime is an innocent escape from reality in which we can create a distinction between real world and make-belief violence, sexual content and Japanese influences. And let’s not forget the fashionable witch and wizard hats. It’s no big deal to dress up in a costume. It’s only once a year. And goth is only dark clothes, right? But these are all so far from the truth. If your child is wearing dark clothes, dark make-up and bondage accessories, don’t ignore their cry for non-judgmental inclusion. It’s a slipper slope. 
Jannes and Jambres who opposed Moses in front of the Pharaoh were only deceivers, corrupt in the minds and worthless in the faith. I personally don’t want to be considered a deceiver, or corrupt or worthless. I want my heart to be in the right place. I choose life in Christ. I will do my best to be separate from these contrary beliefs and practices. I don’t even want to be tempted with the euphoric “pleasures” that they are thought to bring. No looking back, forward we must go. Undistracted by smoke and mirrors.
I will maintain claim to my family and my territory. It is true that we are to love everybody, but when we allow wicca influences to come into our community and begin to bewitch with innocent terminology like “apothecary”, “mood balancing” “centering” then we should be alert. Their idea of “alter” is not a Godly one. It’s definitely not a southern phrase when they say “blessed.” Astrology is not just looking at the stars either. Charms are not just cute trinkets and crafting is not an art project. God is the maker of all things. The moon, stars and all of nature belongs to Him and should be cherished as intended. Bodies grounding and moving to find peace should be center in Christ and not in Hinduism, Buddhism or Jainism. This is a warning to remove the blinders before there is no chance to turn back. Wake up people! Protect yourself and your family.
90 Years Ago, Narraganset Church of God Led in Benevolence
Narraganset Church of God was started by a women-preacher with only 10 members. Rev. Amelia Shumaker started the church only 15 days before the Great Depression began in 1929. She became a widow five years prior to moving to Chicago. Passing through the Great Depression by 1934, only five years after its establishment, the Narraganset Church of God was already a leader among the state benevolence ministries.
Located at 2254 N. Narraganset Avenue, the church officially took the name of its location in 1955. Early issues of the Church of God Evangel describe it as a South Side church, later corrected to the only Chicago Church of God. By 1994, the congregation has become one of only three Church of God locations in Chicago Metro. It was also where the first and only Bulgarian Church of God congregation in North America was founded also with only 10 members. (More from this timely research soon…)
HOMESCHOOL SANCTUARY COUNTY
Teaching Biblical Greek
