Theology

Your Understanding of Calling Is About to Change Radically

Columnist

You can do little about what artificial intelligence is doing around you, but you can do something about you.

A compass.
Christianity Today February 18, 2026
Illustration by Christianity Today / Source Image: Pexels

This piece was adapted from Russell Moore’s newsletter. Subscribe here.

You don’t have to seek God’s will for your career anymore.

I’m mostly joking, but not entirely. We must always seek God’s will. But what we meant by this for most of our lives is about to change dramatically. It’s not God or his will that’s changing but the world as we’ve known it—and with it, the outmoded way we’ve thought about “career.”

My teenage years brought with them a series of decisions as I wrestled with “What am I going to do with my life?” and “What is God’s will for me?” As with most of us, a huge part of that was calling. For me, it was a calling to ministry. But as many of us have emphasized and reemphasized for the past 30 years, a calling is not just into full-time Christian service but more generally to a vocation. The stakes of figuring out precisely what that calling was were rather fraught because it determined a cascade of other questions: Should you go to college or trade school or enlist in the military or do something else? If college, what major? If trade school, what discipline? If the military, what branch?

Those decisions determined the scope of your life—even if you pivoted and chose something else later. You felt that that if you got this wrong, you would be wasting your life or ruining your future. That’s a lot of pressure to put on a 17- or 18-year-old. That was the world all of us lived in, as did our parents and our grandparents. But we’re entering a different world now.

Last week, the essay “Something Big Is Happening” hit 60 million views on X within a matter of days and just as quickly became a focus of controversy. The essay, by artificial intelligence industry researcher Matt Shumer, argues that we are in the equivalent of February 2020, paying little attention to the virus that news reports told us was spreading across China. The world, Shumer wrote, is about to change dramatically—with a sea change of job losses and mass unemployment, especially in entry-level positions and among white-collar “knowledge workers.”

Many dismissed Shumer as an alarmist “doomer” or found legitimate problems with some of his predictions. But let’s set all that aside. What should get our attention is not what’s contested in Schumer’s piece but what is not. Dario Amodei, CEO of the AI company Anthropic, recently wrote a memo warning the world about what’s coming, including, as Axios summarized after interviewing him, his belief that “AI could wipe out half of all entry-level white-collar jobs—and spike unemployment to 10-20% in the next one to five years.”

Note that this is not Paul Kingsnorth or another tech skeptic. This is someone who has articulated one of the most hopeful views of the possibilities of AI for a better future for all of us—and even wrote a manifesto called “Machines of Loving Grace.” Amodei still believes in the promise of AI—after all, he’s in charge of one of the most important AI companies in the world. In an interview with Ross Douthat, Amodei explored even more in depth what he sees coming. It’s worth it in the long run, he believes, but the upheaval will be massive.

At the same time, an Anthropic safety researcher published an open letter telling the world he was quitting—and heading to the United Kingdom to write poetry. The letter did not end with “Good night, and good luck,” but that was the feel.

As you know, I have definite views about where I think this is headed, and I have stated and restated my alarm that the church (and Christian ministries and media) seem unwilling or unable to prepare. But here’s one piece of all the ways AI is changing the world that will definitely be the case, regardless of whether the AI doomers, the AI boosters, or those of us in the middle are right: The old pattern of choosing a career and spending a life pursuing it is about to be over.

In some ways, of course, it already is. My father worked for essentially two places for his entire life—the FBI and the Ford Motor Company—and he had a more varied career than many of his peers, who started at a company and retired in the same place. That has shifted. Virtually no one expects a career so stable that they’ll be with the same employer for a lifetime.

But most people thought that even if employment is not that stable anymore, a sense of vocation still is and always will be. If you are a computer programmer, you might go from working at a hospital to working at a law firm. If you’re an accountant, you might go from working for a paper company to working at a county parks-and-recreation department, and so on.

Things are much less fixed and stable now—even for the most educated and specialized. After all, a surgeon in 2026 might well have an unrecognizable skill set when compared to a surgeon in 2046. An effective teacher in 2026 might need the equivalent of an entirely different education to do the job in 2056. And then there are those whose entire fields get raptured in what seems like the twinkling of an eye.

There are lots of dangers, toils, and snares here, and I won’t wave them away. But there’s at least one way in which the shakeup we’re entering might be good for you. I don’t mean good in the sense that medicine or quality of life will be better (although I have no reason to doubt that). I mean the uncertainty itself. Our own uncertainty can help us shake off some assumptions that hurt us.

We have thought of vocation as a definite thing. That mindset may even be behind a lot of the angst we have about discerning God’s will for a career. We think once it’s decided, then the map is set, and now we just set out on it. Of course, that was never really true. Vocations never go the way we plan. That’s true whether a person stays in the same role for a lifetime or moves from job to job to job.

A truck driver might do the same thing he did when he was 25, but it’s an entirely different thing to maintain attention and skill than it was to choose it. Someone might think she knows what it will be like to be an emergency room doctor after interviewing those who’ve done it, but she doesn’t know what it’s like to be an emergency room doctor while going through a divorce or recovering from an addiction.

As Frederick Buechner famously said, “The place God calls you to is the place where your deep gladness and the world’s deep hunger meet.” That’s still true. But the ways and means of joining your gladness to that hunger will change—probably over and over. The unpredictability was always there. Now it’s just recognizable and undisguised.

Maybe you’re worried about figuring out what God is calling you to do. Maybe you’re concerned about how long you can keep working in the calling you chose years ago. In either case, here’s the good news: You can do nothing about the changes around you, but you can do something about you.

Here’s what I mean. Maybe you write code and your job is about to be replaced by an AI model created by another AI model. But you will still be the kind of person who knows how to pay attention to the detail it takes to do what you do, who knows how to discipline yourself to focus on the task in front of you. You still are the person who could do all that while facing all the personal obstacles in front of you at the time.

Maybe those skills will be completely repurposed in ways you never imagined, but you still have them. Maybe it’s time to stop thinking of yourself as a software engineer and to start thinking of yourself as a person who has the kind of mind that can learn and do software engineering—even if you apply it to something you never imagined. You can teach someone else how to do that—even if it is so they can do things you never even considered.

I’m right there with you. AI models can write faster than I can, and I’m sure they can turn out a more attention-grabbing article or sermon than mine would be. Maybe the whole point of my calling wasn’t the writing or the teaching but the preparation for some month in the distant future when my roommate in the nursing home tells me he was hurt by some religion and is scared to die. Maybe my whole calling—all these years of grappling with what to say in sermons or wrestling every week with whether some atrocity in the news cycle was worth writing about here—maybe that was all just a lifetime of preparation for me to be able to know what I need to say to him: “Jesus loves you. This I know, for the Bible tells me so.” Who’s to say? If that is the case, could I live with that? Would it all be worth it? Yes. The same is true for you, whatever you do.

But that contentment requires a certain mindset. In describing Abraham’s faith in response to God’s calling, the Bible says, “And he went out, not knowing where he was going” (Heb. 11:8, ESV throughout). That required Abraham and Sarah and all the other heirs of that promise to “[acknowledge] that they were strangers and exiles on the earth” (v. 13). You don’t know what you will be doing in ten years. You never did.

You can’t predict with certainty what jobs the world will need in ten years—and you certainly can’t find one and freeze it in place. But the world will still need wisdom and integrity and creativity and care. As you learn and practice a craft, you can pay attention to what disciplines that you have enable you to do it. Those who thrive will be those who adapt—who can learn, recalibrate, and see their vocations as lives of serving others with their gifts, not just as job descriptions. Maybe then we can free ourselves of identifying with our callings and see that they were always meant to free us to give and serve.

And in that freedom, we might recover something we’ve lost. Jesus said to his disciples, “Follow me.” And then he said it again. And again. And again. In every case, he repurposed old skills for some new task for which his disciples never even knew they were being prepared.

Jesus’ calling to vocation was never about a blueprint. It was always about a way. It was never about your calling. It is about who is calling you.

Russell Moore is editor at large and columnist at Christianity Today and leads its Public Theology Project.

Theology

Christian Doctrine in 70 Hebrew Words

Columnist; Contributor

Martin Luther called Psalm 110 the core of Scripture for its 7 short verses of foundational doctrine.

Fragments of Psalm 110 with paintings from the Bible.
Christianity Today February 18, 2026
Illustration by Elizabeth Kaye / Source Images: WikiMedia Commons, Bible Gateway

The Hebrew Bible does not contain a formal creed or systemization of core doctrines, but if it did, it might be Psalm 110. Martin Luther called it “the very core and quintessence of the whole Scripture,” and there is no Old Testament text more quoted or alluded to in the New Testament.

In just seven verses, we find miniature versions of Christian doctrines including the Trinity, the Incarnation, the inspiration of Scripture, the humanity and divinity of Christ, the holiness and unity of the church, and the ministry of Jesus as prophesied Priest and King. The British philosopher A. N. Whitehead famously described European philosophy as a series of footnotes to Plato. We could say something similar: New Testament theology is a series of footnotes to Psalm 110.

Here is the psalm in its entirety (ESV here and throughout):


The LORD says to my Lord:
“Sit at my right hand;
until I make your enemies your footstool.”

The LORD sends forth from Zion
your mighty scepter.
Rule in the midst of your enemies!
Your people will offer themselves freely
on the day of your power,
in holy garments;
from the womb of the morning,
the dew of your youth will be yours.
The LORD has sworn
and will not change his mind,
“You are a priest forever
after the order of Melchizedek.”

The Lord is at your right hand;
he will shatter kings on the day of his wrath.
He will execute judgment among the nations,
filling them with corpses;
he will shatter chiefs
over the wide earth.
He will drink from the brook by the way;
therefore he will lift up his head.

Psalm 110 is like a classic song everyone keeps singing. Jesus, his disciples, and the apostles all quote Psalm 110. For Jesus, Psalm 110 is quite literally a conversation-stopper, a trump card that he plays to silence those who reject his claims. He quotes the first verse and asks the Pharisees: “‘If then David calls him Lord, how is he his son?’ And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions” (Matt. 22:45–46).

Peter makes Psalm 110 the biblical punchline of his Pentecost sermon (Acts 2:34–36), then does the same thing a short while later in debate with the Jewish council (5:31). Stephen alludes to it as he is about to be stoned (7:56). Paul evokes it frequently, often at crucial moments in his reasoning (Rom. 8:34; 1 Cor. 15:25–27; Eph. 1:20; Col. 3:1). The argument of Hebrews is built on it from start to finish (1:3; 4:14–5:10; 10:11–14; 12:2). It turns up in 1 Peter 3:22 and Revelation 3:21; 19:11–21. It even makes an appearance in the Apostles’ Creed.

The New Testament’s emphasis on Psalm 110 may be puzzling. How did this little poem become so central to Christian thought and doctrine from the very beginning? What do we do with all the Iron Age details we find difficult—dew from the womb of the morning, a priest after the order of Melchizedek, the shattering of kings and the strewing of corpses? And why was this psalm in particular—this psalm that most of us never sing and many of us struggle to understand—so significant to Christ and the apostles?

Much of the answer is found in that magnificent opening verse.

A Psalm of David.
The LORD says to my Lord:
“Sit at my right hand,
until I make your enemies your footstool.”

Jesus, as we have seen, bamboozles the Pharisees with the implications here. If David refers to the Christ as his “Lord,” who sits at the right hand of God with his enemies under his feet, then David surely cannot be referring to a mere human descendant. And if (as the Gospels clearly indicate) Jesus himself is the Christ, and therefore the “Lord” of Psalm 110, then it is hard to escape the conclusion that he is a divine as well as a human figure. As C. S. Lewis put it, by quoting the opening verse in the way that he did, Jesus “was in fact hinting at the mystery of the Incarnation by pointing out a difficulty which only it could solve.”

The psalm goes even further than pointing to Jesus’ divine nature. The opening verse contains not just two characters, but three: “the LORD,” “my Lord,” and the speaker. But if the speaker is “David himself, in the Holy Spirit,” as Jesus puts it, then we have a remarkably clear reference to the Trinity (Mark 12:36). The Spirit is telling us what the Father says to the Son. The intimacy here, as we eavesdrop on conversations between the divine persons, is breathtaking.

Indeed, we may be able to go further still: The psalm references the eternal “begetting” of the Son. If we assume that the person being addressed in verses 1–4 is the Christ/Lord throughout, which seems almost certain, then Christ is promised a global kingdom, daily refreshment, and an everlasting priesthood. The Greek version adds even more fuel to the theological fire: “From the womb, before the dawn-bearing morning star appeared, I begot you” (v. 3, LXX). When you read this alongside Psalm 2, as the early church did, it sounds suspiciously like a statement of the eternal generation (or “begetting”) of the Son.

However, the most dramatic move in the psalm is where the Messiah is identified as a priest. Davidic kings came from the tribe of Judah; priests came from the tribe of Levi. It would be slightly anachronistic to refer to this as a separation of powers within Israel, but only slightly. Yet David is unapologetic:

The LORD has sworn
and will not change his mind,
“You are a priest forever
after the order of Melchizedek.”

This astonishing verse reaches a thousand years backward to the mysterious priest-king Melchizedek who blessed Abram (Gen. 14) and reaches a thousand years forward to the New Testament’s most theologically sophisticated argument (Heb. 7–10). God promised Christ that he would be a priest. And not just any priest: an everlasting, Melchizedekian priest rather than a temporary, Levitical one.

If we read Psalm 110 carefully, Hebrews argues, we know that Christ comes as a priest who is greater than Abraham, qualified by his indestructible life, the source of a better hope and a better covenant than the old ones, able to save us to the uttermost because he always lives to pray for us, and perfect forever (7:4–28). Few doctrines in Scripture are more comforting than the fact that the all-conquering Lord of the world is blameless, indestructible, and permanently praying for you—and that comfort is entirely drawn from an exposition of Psalm 110.

Psalm 110 also provides the basis for a beautiful doctrine of the church:

Your people will offer themselves freely
on the day of your power,
in holy garments. (v. 3)

Here, the people of God are drawn freely to Christ’s sovereignty, rather than coerced or commandeered, and dressed in clothes of priestly holiness. When Christ the royal priest rides out to battle, he is accompanied by a royal priesthood in his train: his church. The comprehensive victory that he wins over the powers and rulers—with nations judged, kings shattered, and chiefs scattered—becomes ours. So, presumably, do the rest and refreshment that come in the final verse:

He will drink from the brook by the way;
therefore he will lift up his head.

These are deep scriptural waters. In just 70 Hebrew words, we are pointed toward the Father Almighty, Jesus Christ his only begotten Son our Lord, the Holy Spirit who spoke by the prophets, and the holy church. We find humanity and divinity, incarnation and exaltation, kingdom and priesthood, victory and sacrifice. Convictions on which our faith depends, from the Trinitarian nature of God to the inspiration of Scripture and the intercession of Christ, are littered throughout this psalm. Joy bubbles forth from it. Given that we will be singing this psalm forever, we might as well start now.

Andrew Wilson is teaching pastor at King’s Church London and author of Remaking the World: How 1776 Created the Post-Christian West.

Church Life

Late to a 1,400-Year-Old Church Tradition? Me Too.

My nondenominational church is having its first Ash Wednesday service today. But why start now?

A pastor holding a bowl of ashes.
Christianity Today February 18, 2026
Stefano Guidi / Contributor / Getty

Tonight, my church will have its first Ash Wednesday service.

It’s a nondenominational evangelical church that meets in a high school in the heart of Hollywood, and after 20 years as a congregation, we’re adopting this centuries-old Christian tradition to mark the start of the season of Lent.

And that’s not just new for my church; it’s new for me too. Growing up in a similarly nondenominational context, I didn’t understand the church calendar or the value of formal liturgy. If anything, I thought it was at odds with my personal relationship with Christ. These scripted practices seemed inauthentic or legalistic, forcing postures I did not feel were honest to my approach to God. Why would the time of year determine my prayers? Why would a calendar tell me to lament when I might be in a season of rejoicing?

I was not alone in my skepticism. American evangelicals don’t usually follow the liturgical calendar, including Ash Wednesday services. According to a 2025 Lifeway study, only one-quarter of Americans observe the season of Lent, a figure unchanged in the last ten years. Catholics are most likely to participate, though some Protestant denominations—such as Anglicans, Episcopalians, Lutherans, and some Methodists—do as well. Research from the Barna Group has likewise found that evangelicals are “least aware” of liturgical practices compared to Catholics and mainline traditions. 

Looking back, despite growing up in the faith, I don’t think I had even heard of Ash Wednesday until my 20s. Even in recent conversations, I have seen indifference toward or heard arguments against Ash Wednesday observance, with my friends saying it is not in the Bible, is not mandated as a sacrament, and comes across as performative.

But my own thinking on the day has changed. Ash Wednesday signifies our desperate need for repentance. The ashes placed on congregants’ foreheads symbolize lament and mourning, such as when “Tamar put ashes on her head and tore the ornate robe she was wearing. She put her hands on her head and went away, weeping aloud as she went” (2 Sam. 13:19). Or when Mordecai “put on sackcloth and ashes, and went out into the city, wailing loudly and bitterly” when he found out about the impending destruction of his people (Esther 4:1). 

These actions show the complete depravity we are mired in apart from God. They help us to mourn sin and its consequences. They take our suffering seriously. From Ash Wednesday on, Lent leads to Christ’s blood poured out on the cross—and eventually the joy and relief of the Resurrection.

Once again, I’m not alone in my shift. There seems to be a newfound curiosity among American evangelicals about holy days like Ash Wednesday, as well as other high-church, liturgical, and traditional church-calendar practices. 

When I went from a Los Angeles public high school to a private Christian college in the Midwest, I was introduced to a whole different world of Christianity. I was around Christians from all sorts of denominations, cracking jokes about predestination or transubstantiation that flew over my head. I was introduced to Christianese, contemporary Christian music, and the church calendar. 

I spent my years in college attending church services hosted by different denominations, and while I do not feel confident in my ability to name all the differences between many traditions, these services challenged my views on liturgy and other high-church practices. I enjoyed services that pointed toward Communion rather than the sermon. I received Communion with wine instead of grape juice for the first time and took a class on spiritual practices where I learned about The Book of Common Prayer. One course started each session with Taizé meditations, and another class ended each lecture with the professor and students singing the Doxology. My time at college was a crash course in facets of Christianity I did not have access to while I was growing up. 

So when I moved back to Los Angeles with my newfound knowledge of these traditions, I was ecstatic that my home church seemed to have grown alongside me. It has slowly been expanding its use of the church calendar. We have been in a rhythm of practicing the four weeks of Advent, Good Friday services, and now our inaugural Ash Wednesday service. 

But why are we having an Ash Wednesday service, and why now? What about 2026 made my church change its mind on a church tradition that started in the seventh century?

In part, it’s practical. Previously, we didn’t have the facilities to meet on a school night (I am not sure we wanted to conduct a service of lament during parent-teacher conferences), and when we finally moved into a more suitable school building a few years ago, the pandemic hit.

Beyond that, I talked with one of our elders, Nathan Potter, about the conversations among leaders that led to our reclaiming the church calendar. He said it has been in the works for a few years as our elders have observed the needs of our congregation. 

The American church is contending for unity amid bitterly divided election cycles, fighting for contentment and joy in the midst of a culture obsessed with consumption, and trying to point our minds toward Christ in a world inundated with social media and other distractions, Potter said. Our elders saw how the spiritual needs of our congregation were tied to the unstable ways of the earthly city.

“We started talking about leaning into the church calendar as an anchoring rhythm in contrast to whatever is going on in the world,” Potter told me. “We are remembering the story of God, that we are a part of something that goes back before the United States, before the current news cycle, before our country was founded, and even before the country that founded our country was founded. Our earnest prayer is that this stabilizes our congregation and how we conceptualize the world and the story God is writing.”

The Ash Wednesday service is partly an answer to questions about how to “counterprogram American individualism,” he said. “Let’s form our people to think in common unity, and that will have a downstream effect on a lot of things.” 

The church calendar is an opportunity for reorientation toward the larger story of God’s creation and his people, a stable pattern of faith to hold on to in an age when we are confronted daily with how little control we have over natural disasters, politics, and governments—not to mention our mental health or strained family and friend relationships. This liturgical rhythm reminds us of God’s providence in chaos, his presence as calm in raging storms.

Ash Wednesday reminds us of our need to repent, both personally and corporately. And as part of the global church observing the liturgical calendar, we do so in the good and grand company of sinners turned saints, rescued by Christ. 

“The idea of being more connected to the global church—and that we are doing this with Christians throughout time and space—is bigger than our congregation,” Potter said. “It brings our own awareness that this is so much bigger than us.”

Mia Staub is editorial project manager at Christianity Today.

News

Refugees Disappeared. Churches Prayed and Lawyered Up.

Christians who fled violence in Myanmar were largely Trump supporters. Then ICE started arresting their fellow churchgoers.

Federal Agents arrest a man after scanning his face as they stopped and questioned him in the street during an Immigration Enforcement Operation in Minneapolis, Minneapolis, MN, U.S., January 13, 2026.

Federal agents arrest a man after they stopped and questioned him in the street during an Immigration Enforcement Operation in Minneapolis, Minneapolis, MN, U.S.

Christianity Today February 18, 2026
Photo by Mostafa Bassim / Anadolu via Getty Images

James was scared to go outside.

He’d known the fear of hiding before. James, whose full name is being withheld for his safety, had fled the military dictatorship in Burma, also known as Myanmar. He slept with his family in jungles until they made it to a town on the border with Thailand, and then to a refugee camp.

James waited 18 years in that refugee camp, where he led three churches and a ministry for children separated from their families. He finally won authorization to come to the United States as a legal refugee with his family. They underwent extensive interviewing and vetting by the United Nations, as well as the US Departments of State and Homeland Security.

James and his family finally arrived in the Twin Cities a little over a year ago and were met at the Minneapolis airport by local Christians bearing flower necklaces and smiles. A local Anglican congregation in St. Paul, Church of the Redeemer, had agreed to sponsor his family, committing to helping him settle.

“We were so happy,” James told CT through an interpreter. Part of the Karen minority in Burma, a persecuted group made up of many Christians, James knew other Karen Christians from the refugee camp who had also come to the Twin Cities.

“When I first came, I thought the US is the best place, and a safe place,” he said.

But now, just meeting in person with a reporter for an interview put James at risk. Immigration agents were arresting legal refugees in his neighborhood and on streets and inside homes around Minnesota, as part of what the Department of Homeland Security (DHS) calls Operation PARRIS.

PARRIS aims to reexamine the cases of all refugees who entered the country and have not yet obtained green cards. Refugees, who are among the most-vetted immigrants to the United States, are required to apply for green cards a year after arrival—even though the Trump administration temporarily stopped processing green cards for many refugees last year.

It’s a “Kafkaesque” situation, said Matthew Soerens, vice president of advocacy and policy for World Relief, an evangelical nonprofit and federal refugee resettlement agency. The organization estimates that roughly 17,000 refugees in its network could be subject to reexamination.

The PARRIS rollout was chaotic, and advocates say it deprived refugees of due process. Local aid groups told CT that refugees were not informed of why they were being arrested and were often transferred within a few hours to detention centers in Texas.

Minnesota churches and a local evangelical refugee resettlement agency scrambled to help amid a new and unpredictable crisis. They sought immigration lawyers for people who had never needed lawyers before. They delivered food to families in hiding at their homes who had never needed food before. They organized services of prayer and fasting and took flights and road trips to Texas to pick up detainees who were released without documents or identification.

One Karen Christian refugee, a nursing mother, was arrested on January 10 without warning and separated from her 5-month-old baby. ICE agents had asked her and her husband for identification, entering their apartment. The agents arrested the mother, leaving her husband with the baby and two other children, according to court documents. Records show the woman had applied for a green card within the government-required time frame.

After the arrest, Lah, a Karen Baptist woman who goes to church with the refugee who was arrested and is well-known in the Karen community, went with friends to the Whipple Building, the federal facility in Minneapolis where immigrants are being detained. They thought the arrest was a mistake.

But Lah, whose last name CT is withholding to protect the refugees she works with, said no one would talk to them—it was the weekend. So they returned on Monday, only to find the woman had been transferred to Texas. Lah connected with a Karen friend in Texas who visited the woman, reassuring her that the church community would take care of her family.

“If you arrest criminal people, I’m not going to say anything,” said Lah, who came to the US years ago as a refugee and imagines how scary these experiences are for newcomers who often don’t understand English. “Right now I just feel angry. … They can do a better job.”

In late January, Judge Michael J. Davis ordered the woman’s release and return to Minnesota, calling the separation of the nursing baby and mother “particularly craven.”

On February 18, DHS published a memo outlining its plans to expand its detention of refugees waiting on green cards. DHS wrote that these refugees could be held in custody for the entirety of the undefined re-vetting process. Then the agency would either issue a green card or put refugees into deportation proceedings.

Refugee resettlement agencies condemned the new policy as unprecedented, and World Relief CEO Myal Greene said it was “government terrorizing the law abiding.”

The Karen community, according to local Karen Christians, was largely supportive of President Donald Trump over social issues like abortion. Now, PARRIS has placed heavy demands on them and on local churches and ministries that support them.

“All of a sudden, these ICE activities are going on and we have to find lawyers and we are not prepared. And lawyers cost so much money,” said Chi, another local Karen Christian who requested his last name be withheld to protect the refugees around him.

For Arrive Ministries, a local Christian refugee resettlement agency, the chaos began on January 10, a day after the government quietly announced the start of Operation PARRIS. The ministry received a call from one of its refugee clients, who said a family member hadn’t come home from work. Arrive staff checked federal records online—all refugees have a government-issued A-Number for identification—and saw that the person had been detained.

Arrive staff initially thought federal immigration agents had made a mistake, since refugees are lawfully present in the United States. When they went to the Whipple Building with paperwork to show their client was a refugee, they were refused entry.

Other refugee clients began calling Arrive in fear and confusion. Could their children go to school? How long was this going to last? In some instances, Arrive learned of arrests only when clients called from detention centers.

“Many of them are asking if there is something they’ve done wrong, or [are in] confusion over what they need to do now to continue to follow the law,” Arrive’s executive director of programs Rebekah Phillips said in an interview 10 days after the arrests began.

By that point, 20 of Arrive’s clients had been arrested, and the ministry—which shares a building with other evangelical organizations including a pregnancy resource center and a post-incarceration reentry program—locked its doors for safety from potential entry by federal agents.

Arrive clients were transferred, sometimes within hours, to various detention facilities in Texas. Ministries and other immigrant groups across Minnesota began working with lawyers to file habeas corpus petitions, a legal tool that prevents detainees from being moved to other jurisdictions—so long as it is filed while the individual is still in the state.

Two Anglican congregations, St. John’s Karen Anglican and Church of the Redeemer, set up a phone tree for an emergency call line to a law office to prepare. If a refugee was arrested, the churches could immediately have a lawyer file a habeas petition, according to Church of the Redeemer’s rector, Paul Calvin.

But everyone was making plans on the fly, without information. Even Arrive staff hadn’t heard anything from their federal partners about PARRIS. The ministry initially advised its clients—any refugees who came to the country in the last four years—to stay home. And not just at home but inside, unless there was a critical need like a doctor’s appointment. They told refugees not to let anyone inside without a signed warrant.

Weeks stuck inside left James feeling depressed and lonely—not being able to work, go to church, or visit other homes. Recently, when his cousin came and knocked on his door, James thought it was an ICE agent and was shaking the rest of the day.

But he recounted his story to CT with belly laughs. James and two other Karen Christians sitting with him said this is the Karen way: They have had so many troubles that, when a Karen tells a difficult story, they laugh through it. “It’s just a tradition,” Chi said.

One Bible verse James is clinging to right now is Psalm 118:8: “It is better to take refuge in the Lord than to trust in humans.” His fellow church members at St. John’s have fasted and prayed about the situation.

They’ve also received support from Church of the Redeemer—a congregation that they join each year for an Ascension Day picnic and that also sponsored James’s resettlement.

Calvin, the church’s rector, wrote a letter for James to carry in case he was detained, since his English is limited. The letter explains James’s status as a lawful refugee and reminds any would-be reader of his legal rights.

“As devoted citizens of the United States, we are confident that [James], his family and all other refugees will be afforded full and fair due process under the law,” Calvin wrote in the letter, which includes his phone number and signatures from other congregants. “As faithful followers of Jesus Christ, we pray that [James], his family and all other immigrants and refugees will be treated humanely as fellow image-bearers of God.”

Lawyers say the arrests of refugees are an unprecedented interpretation of US immigration law. Unlike asylum seekers, refugees come only at the invitation of the United States and are vetted long before arrival.

To justify the arrests, DHS appears to be relying on a section of US immigration law that says refugees should return to DHS for “examination and inspection” if they don’t have their green card within a year of arrival.

But “there’s just no legal foundation for [detention],” said Robyn Brown, World Relief’s director of immigration programs, who is also a lawyer. “Never before have individuals just been taken from their homes, detained, flown out of state for examination and inspection.”

Brown said the arrests also create unnecessary costs to taxpayers, since refugees could simply be scheduled for interviews at immigration offices in Minneapolis. There should be no grounds for deportation unless a refugee has committed a crime in the United States or is found to have committed immigration fraud, Brown said.

Soerens, also at World Relief, said DHS can run background checks anytime it wants. Refugees don’t need to be present—the agency already has their biometric data and biographic records.

“What they’re proposing is, ‘We’re going to reopen the question of if they qualified legally as a refugee in the first place,’” Soerens said, even though these refugees spent years being vetted by both international and domestic agencies.

Refugees told Arrive that for their re-interviews in detention, they were placed in handcuffs or other physical restraints. Phillips, the codirector, said some refugees were not offered access to counsel or “appropriate language interpretation,” violating their due process rights.

Other refugees received letters directing them to an office to be re-interviewed, according to Phillips. But when they showed up for their appointments, some were immediately detained and put in physical restraints.

ICE did not respond to questions from CT about the arrests or alleged violations of due process.

A federal district judge has temporarily halted refugee arrests in Minnesota, but that order could change at any moment. In early February, the government appealed the restraining order. Refugees outside of Minnesota, not subject to the order, might also be at risk because DHS indicated its reexamination would start with Minnesota and then expand.

After the judge’s order, Phillips said Arrive has slowly seen clients return home, even as she said some refugees remained in detention beyond the judge’s deadline for release. (On Feb. 9, the judge in the case asked the government to provide an update on the release of the refugees.) They still don’t know just how many of their refugee clients were arrested. Arrive often wouldn’t know where or when a refugee was released until they called—from Houston, El Paso, and San Antonio.

Adding to the bitterness, refugees have been released without their documents, like driver’s licenses or work authorization, according to Phillips. She is getting questions from refugees about whether they can drive their cars.

World Relief said most of the refugees detained through its partners in Minnesota are Christians. The Twin Cities have a strong presence of Christian refugees—from Hmong communities, Karen communities from Burma, and others.

These refugees are often newer to the Twin Cities than other refugee groups, such as Somalis. And they are there in part because of historic ties to Minnesota churches.

Many from Myanmar’s minority Christian community are Baptist because of Baptist missionaries who came to them in the 19th century. One of them was Ola Hanson, ordained by the First Swedish Baptist Church of Minneapolis that is today Bethlehem Baptist Church.

Many Hmong churches in the Twin Cities are part of the Christian and Missionary Alliance, whose missionaries spread Christianity to the Hmong people in Laos in the 20th century.

DHS has also been summoning refugees for re-interviews by letter, sometimes giving very little notice to appear at a local federal office. Instead of the required 30 days’ notice, some refugees are being notified only 3 to 10 days in advance, Phillips said. If refugees receive a letter, Arrive advises them to consult with lawyers about their particular cases.

Refugees in Minnesota are still hiding, often afraid to go to their immigration appointments.

“They want to take the action steps required of them, but they have a lot of fear around their safety and what will take place if they do,” Phillips said.

There’s “a collapse of trust in enforcement,” said Calvin, the rector of Church of the Redeemer, talking over coffee at a Vietnamese bakery near his church. “How do you restore that?”

Even now, he added, as ICE drops off letters summoning refugees to appointments, the government can’t expect people to trust that they’re walking into a straightforward interview and not a detention, as happened to some of Arrive’s clients.

A general anxiety hangs over Calvin’s congregation, too. A Liberian American congregant carries his passport everywhere with him. Raids have happened near the church, often announced by the whistles of observers.

Calvin hasn’t gone to any protests. Instead, he tries to focus on helping people in his relational network.

“It’s very difficult pastorally,” he said, addressing so many sensitive and life-altering situations at once and learning about things like filing habeas petitions.

The treatment of refugees is “crossing a red line” even for some conservative congregations outside the Twin Cities metro area, said Carl Nelson, who heads up Transform Minnesota, an umbrella organization for the state’s evangelical churches and nonprofits.

Local churches have personal connections to refugees. Many have formed yearslong relationships through the official resettlement process, where churches often commit to supporting refugee families in their first year in the States.

The Sunday after Operation PARRIS began, a local pastor heard about the refugee arrests and asked Nelson to confirm if it was really happening. Nelson did, and the pastor invited him to talk about it in their church service. Afterward, people came up to him to ask if that was really happening.

With other immigration enforcement going on, “they can keep a distance from it, and when they see this, they’re all of a sudden taking notice,” he said.

“This is a simple one. This is wrong. It just needs to stop,” Nelson said. “The way that it’s being done is clearly inhumane. It’s inefficient. It really doesn’t achieve any of the stated goals, [one of which is] to try and seek out fraud. It’s just terrorizing a group of people.”

Nelson said more churches around the country need to prepare for supporting refugees in their networks who might be detained. Local churches are also discussing if congregants can accompany refugees to re-interviews as support.

James is waiting to see what happens with his case. His green card is pending.

I asked him: Are you angry at God about all of this?

“I’m not angry at God,” he said. “Because Jesus himself, when he came on earth, he had to go through worse than this. … He also commanded us that we have to go through trouble while we live in this world, and we will have peace in the afterlife. And that’s why I’m not mad at God. I don’t blame anybody, because there’s the good example that Jesus set for us. He wants us to live that way.”

He compared himself to a baby learning to walk after being in the United States only one year. “I cannot stand up on my own feet. So to be able to stand on my own feet, to serve God, to serve other people, I need people to pray for me.”

With reporting from Andy Olsen

This article has been updated with information on a February 18 DHS memo expanding refugee detention.

News

Cities Church Isn’t Alone in Experiencing Hostility

From arson to armed attacks, North American houses of faith have seen alarming acts of aggression in recent years.

Four churches that recently experienced attacks.
Christianity Today February 17, 2026
Illustration by Christianity Today / Source Images: Getty, AP, Fox 9

When protesters disrupted a worship service at Cities Church in St. Paul in January, the disturbance became the latest example of hostility against churches and places of worship. The Family Research Council tracks acts of aggression against American churches and tallied 415 incidents impacting 383 churches in 2024, the most recent year for which they have analyzed data.

Not every act of aggression is motivated by religious or political antagonism. Sometimes, mental health crises, domestic disputes, and random acts of violence harm churches. And antagonism against Jews far outpaces aggression against Christians. According to the FBI’s Crime Data Explorer, there were 1,380 hate crimes against Jews between January 2025 and January 2026. During the same period, the number of combined hate crimes against Catholics, Eastern Orthodox, Protestants, and other Christians was 265.

Here are some recent episodes of church hostility in North America:

Evangelical churches

In January 2026, Windwood Free Will Baptist Church in southeast Oklahoma City was vandalized and set on fire in an alleged arson attack. The church serves as a local voting precinct, offers its parking lot to the school next door during pickup and dropoff times, and was an emergency supply distribution site after a 2024 tornado. It has been part of its community for nearly 30 years.

On August 30, 2025, an arsonist firebombed St. Mark Missionary Baptist Church in Flint, Michigan, causing extensive damage. Flint Councilwoman Tonya Burns said an individual “purposely brought three gasoline cans, used a metal object and fire bombed the church.” The fire burned several classrooms, and the church also had smoke damage and several broken windows. The church has an outreach center that hosts community events and food drives.

Though authorities have video footage of the suspect, he has not yet been identified or arrested. The suspect also allegedly made threats against Peoples Church of Flint and its pastor, Matthew Hogue-Smith. One week before the fire at St. Mark, Peoples canceled its service due to online threats. 

Pentecostal and Black Protestant churches

Over the weekend of January 10 and 11, 2026, a person vandalized Union Trinity AME Church in north Philadelphia with racist graffiti. Pastor Tianda Smart-Heath said that she saw the spray-painted graffiti on the outside wall after services finished on Sunday, January 11. She said the church has been vandalized before, but never with racist language until this year.

On October 5, 2025, a masked suspect vandalized three houses of worship in the Queens neighborhood of Far Rockaway in New York City. According to the New York Police Department, the suspect painted “anti-Christian statements” on the façades of The Refuge Church of Christ, The City of Oasis Church of Deliverance, and St. Mary’s Star of the Sea Church. The suspect, who wore a pride mask and pride flag, also painted on the faces of two religious statues on the church property at St. Mary’s.

Mainline Protestant churches

In January 2026, someone smashed the stained glass windows of Denver’s Trinity United Methodist Church. It has historical significance as the first church built in Denver. Authorities said vandalism has been a problem in downtown Denver recently, and they arrested a suspect in connection to the destruction of the windows. Police were investigating whether the suspect was connected to other recent acts of vandalism in the area.

In December 2025, Mayflower United Church of Christ in Billings, Montana, was also vandalized with racist language and swastikas. Members scrubbed the graffiti off the church’s exterior walls, believing the vandalism was a response to the church’s progressive beliefs. Days earlier, someone tore down the church’s pride flag.

In the summer of 2024, five Boston-area churches were vandalized: First Congregational Churches in Norwood, Sharon, and Natick; St. Andrew’s Episcopal Church in Framingham; and Christ Lutheran Church in Natick. Vandals tore down pride flags, put up Christian flags and “Jesus is King” banners, and left leaflets denouncing homosexuality.

The Massachusetts Council of Churches released a statement decrying the vandalism. “As the Executive Board of the Massachusetts Council of Churches,” it read, “we are particularly heartbroken that Christians would physically attack one another. Our Savior Jesus Christ calls us to be one. Religious violence is never a solution to theological difference,” the group said.

Catholic churches

In the fall 2025, groups of thieves targeted parishioners at St. Joan of Arc Catholic Church in Minneapolis on two separate occasions. On October 19, police said, two people leaving the church were confronted by a group of seven or eight attackers. Both victims sustained injuries. Less than two weeks later, two people leaving Saturday evening mass were attacked by three men who attempted to take the victims’ car keys.

In August 2025, a shooter opened fire through the window of a Catholic church in Minneapolis. Nearly 200 children were inside Annunciation Church celebrating Mass to mark the beginning of the school year. Two children were killed, and 17 more were wounded.

Aggression against churches in Canada

The chief of the Tk’emlúps te Secwépemc First Nation in British Columbia issued a press release in 2021 announcing the discovery, using ground-penetrating radar, of soil disturbances thought to be the “remains of 215 children who were students of the Kamloops Indian Residential School,” a Catholic-administered institution. After the announcement, Canadian churches faced arson attacks.

A CBC News investigation found 33 fires that destroyed churches in Canada from May 2021 until December 2023, compared with 14 fires that destroyed churches in Canada from January 2019 to May 2021.

Just two of the 33 fires were found to be accidental. Investigators confirmed arsonists set 24 of those fires deliberately, while the others were either deemed suspicious or were still under investigation.

Some sources put the number of churches vandalized or burned between 2021 and 2024 higher than 100. While unmarked graves have been reported at residential schools in the past, to date, there has been no confirmation that the soil disturbances found at the Kamloops Indian Residential School or at other residential schools examined with ground-penetrating radar were human remains. Excavation was undertaken at one such site, and no remains were found.

 Aggression against non-Christian houses of worship

Other houses of worship have experienced violence in recent months, too. On January 10, 2026, an arsonist set the Beth Israel Congregation synagogue in Jackson, Mississippi, on fire. Authorities arrested 19-year-old Stephen Pittman, who pleaded not guilty to federal and state charges of arson. Authorities are prosecuting the arson as a hate crime.

On September 29, 2025, an assailant smashed a pickup into a Church of Jesus Christ of Latter-day Saints building in Grand Blanc Township, Michigan. The attacker then opened fire and set the building ablaze during a crowded Sunday service before being fatally shot by police. Four people died, and eight others were wounded in the attack. Authorities identified the shooter as 40-year-old Thomas Jacob Sanford. The FBI led the investigation and considered the attack an “act of targeted violence,” said Ruben Coleman, a special agent in charge for the bureau.

Correction (February 17, 2026): A prior version of this article miscategorized a denomination.

Correction (February 20, 2026): A prior version of this article imprecisely described the context around the church fires in Canada.

Books
Review

We’ve Still Got Heaven Wrong

N.T. Wright’s Homecoming hits familiar notes, but they’re still needed.

The book cover on a green background.
Christianity Today February 17, 2026
Illustration by Christianity Today / Source Images: Getty, HarperOne

I imagine if N. T. Wright had his way, we might never again use the word heaven. In Wright’s view, for churches and believers to more deeply inhabit the biblical story, heaven must be put in its proper place. We must get our directions straight. No more talk of us going to heaven when we die, argues Wright. No more mistaking the intermediate state of heaven—the spirit of the faithful being with the Lord upon death (Phil. 1:23)—for our ultimate and final state (Rev. 21:2–3). Instead, we need to retrieve and receive the message of the Bible: The Triune God comes down to us in the ultimate homecoming.

Wright’s latest book, God’s Homecoming: The Forgotten Promise of Future Renewal, is his rejoinder to fundamental mistakes he sees in the broader Western church. As the subtitle of the book suggests, Wright believes Christians have forgotten something serious.

This isn’t a new idea, and it isn’t new for Wright. God’s Homecoming is a recapitulation and extension of his previous work. Surprised by Hope (2007) and When God Became King (2012)—two of his popular-level books—have widely broadcast Wright’s recurrent insights: First, the resurrection of Jesus does not create the hope of a disembodied heaven but points toward life after life after death. Second, the Scriptures declare how Jesus is the world’s one true Lord whose reign is not delayed until his second coming but is present and inbreaking.

The first error is our proclivity to believe and imagine that “Jesus will come back to our world in order to take people away” to heaven. We exchange the truth of God’s homecoming for the life of an emergency extraction. The second error is the belief that Jesus “will only really become Lord of the world when he finally returns.” This too is an error of homecoming, the misbelief that Jesus “hasn’t really come home.” God’s Homecoming is Wright’s attempt at a biblical corrective for the masses, which is largely convincing, even if the supposed errors are overstated.

This homecoming motif is a fresh articulation of Wright’s well-known major themes with sharpened emphasis on the scriptural throughline of God dwelling with us. God’s Homecoming functions like a sequel to Surprised by Hope. Where Hope emphasized the new creation and bodily resurrection, Homecoming drills down into the same soil, mining scriptural truths to explain what it means for God to come home among us in that new creation, which is bursting forth among us even now. In true Wrightian fashion, this new book traverses the wide range of both testaments, working closely in specific texts read in light of the whole of Scripture, to explain and defend his perspective.

The book proceeds straightforwardly: After outlining the errors he surveys in the church—“Most people today imagine the point of Christianity is ‘to go to heaven when you die.’ … They are all wrong”—Wright makes a constructive case for the reunion of God with humanity in the renewed creation by starting in Genesis before moving into his first section: “Starting Points and Groundwork: The Biblical Promises.”

Even as he handles a myriad of biblical themes—creation, covenant, temple, glory, exile—through a close reading of biblical texts, Wright’s tight prose and steady voice prove a clear, lucid guide. I could give this book to my adult friend, newly converted to Christ and newly conversant with the Bible, and I’m confident he could follow Wright’s argument. It’s a rare feat for a scholar to make material accessible, and Wright has, once more, done just that. 

Wright tackles objections that prioritize the prospect of heaven over the promises of homecoming. He asks the questions many think but never voice aloud. Here’s one: “If we consider the scriptures to be authoritative, what should we make of the fact that the Old Testament shows little interest in people going to heaven when they die?” Wright uses such questions to press us further into Scripture for answers.

Those who’ve read Wright will hear a familiar tune, though played in a slightly different key here: The Scriptures testify to God’s plan to reunite heaven and earth by coming to us and filling the whole earth with his glory, “resulting in nothing less than a renewed creation.” These promises that were anticipated in the temple in Jerusalem, seemingly lost in the tragedy of Israel’s idolatry and exile, are fulfilled in the “personal and visible return of YHWH” to his people in Jesus, who has tabernacled among us (John 1:18). The Lord has indeed rent the heavens and come down—a divine visitation and homecoming (Isa. 64:1–3; Mark 1:10–11). Wright plays the old hits, and because they are centered on God’s saving presence, the setlist is enjoyable as ever, even if it is at times familiar and predictable.

There are a few places where Wright’s argument feels thin, perhaps too tightly focused on driving home his thesis. Wright takes issue with the beatific vision, the classic Christian teaching that the best thing about heaven is, well, the view: beholding God face to face. For Wright, belief in the beatific vision necessitates embracing the fundamental errors he desires to rightly refute—heaven as our ultimate state, and a disembodied one at that.

Strangely, Wright does not mention that, for some significant Christian theologians—as wide ranging as the Roman Catholic Thomas Aquinas to the Puritan John Owen—the beatific vision is indeed embodied, tied to receiving and possessing a resurrected body. Wright seems to have missed an opportunity to integrate beholding the glory of the Lord, which Moses cannot do (Ex. 33:18–20), into beholding Jesus in the incarnation and to beholding God face to face in the embodied new creation as a result of the Resurrection (Rev. 22:4). 

Wright says the beatific vision is “marginal” at best in the New Testament. That’s debatable. But it’s more than marginal in the Old Testament: African American Christians, for instance, have rightly prioritized a key text from Job 19:25–26:

I know that my redeemer lives,
and that in the end he will stand on the earth.
And after my skin has been destroyed,
yet in my flesh I will see God.

Far from negating his thesis, the importance of the beatific vision as an embodied reality tied to the Resurrection could have enabled a more thorough biblical and theological integration and thus feels like a missed opportunity.

Nevertheless, Wright’s work shines most in application. The second section of the book addresses the implications of God’s homecoming, showing that a response requires more than rearranging the cognitive furniture in our understanding of heaven. Rather, if God’s homecoming is past (through Jesus’ incarnation), continually present (by the Spirit), and a future reality (the fullness of God’s glory filling the inbreaking new creation), then what does this mean for our life with God here and now? 

Readers familiar with Wright’s oeuvre will find the book offers its greatest rewards—and freshest material—in this second section. Wright articulates how God’s homecoming sheds light on faith practices that we might otherwise take as good but isolated activities. Prayer, for example, is not a long-distance conversation with the God who is far off. Rather, through the homecoming of Jesus in the incarnation and the sending of the Spirit, prayer is an exploration of the triune God who has come home toward us. When you kneel by your bedside at the end of a long Monday or say the Lord’s Prayer in the carpool line, you are drawn into God’s love and life. “All [prayers] can be framed within God’s past and future homecoming,” Wright says.

Most readers will not be surprised to see Wright’s treatment of worship, prayer, and evangelism as practices that flow from the hope of new creation. What feels new, here at least, is Wright’s attention to the sacraments. He voices frustration at disembodied tendencies within the Western church, often placing the blame at the feet of a somewhat reductionist view of Platonism.

But Wright is perceptive to connect the dots: It’s no surprise that belief in a disembodied heaven as the final state of salvation might align with a flattened and disembodied view of the sacraments. We might not think about heaven every day, but most churches receive Communion weekly or at least monthly. To contemplate Communion or the Lord’s Supper as a site of God’s homecoming toward his people is the launching point for a more sacramental and embodied view of God and the world.

For Wright, Communion must be understood as “central to Jesus’s intention, to his gospel message.” It is given to his followers to “celebrate both his achievement on the cross and his continuing presence with his people.” The God who comes home to us does not offer a proposition to declare he is with us. He feeds us a meal. The implications are myriad and marvelous. Where the world looks to progress for a sense of victory and hope, Christians look to a gathering centered upon embodied elements: a loaf of bread and a chalice of wine—sacramental signs of God’s presence and victory. This suggests the victory of God over evil is counterintuitive: It is the crucified Lord who reigns and the signs of his victory as creational— pointing then to the re-creation of all creation.

Wright views the Lord’s Table as “the nerve center of the gospel.” Thus, debating Communion is an act of human pride, but the infighting is also due to spiritual powers seeking to shift our focus from a meal that proclaims Christ to “how they do it” as opposed to “how we do it.” Wright here offers a brilliant insight that churches would do well to heed:

If the meal itself proclaims Jesus’ victory over evil, it was always likely (as Paul warned in Ephesians 6) that the principalities and powers would try to deflect this challenge to their rule, to distract attention, to stop people becoming gospel-people.

The Lord’s Table is a tangible homecoming, bringing together the Cross and new creation, because “the bread and wine can be seen as true gifts coming forward to us from God’s future.” This means weary Christians need to see the Lord’s Table as a homecoming and a hopeful foretaste of the world’s true future. Church leaders will be helped here not to fall for the bait of prideful comparisons in Communion practice, but to attend to the deeper work of helping their people regularly taste and see that the table points to the gospel truth of God making his home with us.

Wright makes these connections in his trademark fashion, deftly connecting New Testament realities to critical portions of Exodus and Isaiah and pointing out where most have gotten the story wrong. His fresh wisdom here is what Christians have long trusted and hoped: God is Immanuel not in theory but in reality—in the gospel, by the Spirit, and at his table. We may not have forgotten these truths quite as acutely as Wright argues, but we ought to give thanks to God for the reminder that his promise to be with us stands—and is breaking in among us even now.

Claude Atcho is pastor of Church of the Resurrection in Charlottesville and author of Reading Black Books and Rhythms of Faith.

Books
Review

Emotions Don’t Just Happen to You

Our society tends to treat feelings as inevitable and authentic. A new book explores an older understanding in the Bible and the church.

The book on an orange background.
Christianity Today February 17, 2026
Illustration by Christianity Today / Source Images: Getty, Eerdmans

What does it feel like to be a Christian? For some, this will sound like precisely the wrong question to ask. But say all you want about “happy clappy” Christianity or a toxic emphasis on positive feelings in church life: Feelings seem to be an undeniable aspect of Christian identity.

Joy, love, grief, fear—these may not only be emotions, but they often include or involve emotion. We know what grief and joy feel like. And all of these stand out in Scripture not only as part of the human experience but as part of the Christian life. 

In his new book, Emotion in Early Christianity, historian Andrew Crislip explores what exactly these emotions are doing in Scripture and in the life of the believer. His work is largely descriptive and stops short of considering what it entails to follow biblical commands about emotion in a contemporary culture that rejects the very idea of such commands. But it provides important historical and scriptural insights for anyone seriously thinking about how Christians feel.

Much recent attention to Christian identity has turned to questions of intellect and action, treating Christian life as a matter of confession and discipleship and not feeling. And for many years, emotions received either negative attention or inattention in theological circles. Emotions were treated as either untrustworthy markers of the Christian life or simply beside the point. Presbyterian J. Greshem Machen summed up a key concern when he wrote that “if religion consists merely in feeling the presence of God, it is devoid of any moral quality whatever.” 

Machen’s criticism of feeling as a marker of faith had in mind early 20th-century theological liberalism, which emphasized feelings of piety and compassion as the marks of Christian faith. Some of this traces back to the great German theologian Frederich Schleiermacher, who described faith as an experience of “absolute dependence” in which feelings of piety would rise up as an indicator of encounter with God. But what Machen rejected was not only an emphasis among liberals: 20th-century evangelicals likewise tended to link awe, wonder, and lament as signs of a person’s commitment to God and spiritual growth.

Yet whatever misguided ideas Christians may have about emotion in faith and worship, Crislip shows that this link between being a Christian and having certain emotional experiences—far from being a corruption brought on liberalism—is a deep part of the early Christian story. Whether we look to John 15 (where Jesus connects being his disciple to love), to any number of Paul’s letters, or to early Christian writings, there is a persistent assumption that following Jesus involves not just thinking certain things but feeling certain things as well. 

Crislip’s concerns lie with uncovering how “Christians understood themselves from the start as an intentional emotional community” and how constellations of emotions form the backdrop of the Christian life. Examining joy, sadness, anger, disgust, and envy, Crislip takes the reader through scriptural and early Christian sources to show the range of ways in which Christians linked discipleship and the emotional life. The five emotions mentioned above form the backbone of the book, and though not always the most dominant ones of early Christianity, they correspond to several decades of psychological research about core emotions people tend to experience across cultures.

Crislip draws from a variety of theories of emotion, but his own approach is closest to the constructivist view, which understands emotion as a “concept constructed by humans to make meaning out of the complex interaction between bodily affect and the experiencing of perceiving and predicting the world.” That is, emotions are not free-floating mental passions, waiting to erupt, but neither are they purely a biological reality, a mechanistic product of our brains. Rather, emotions are ways we navigate the world, the process of interpreting various feelings as anger, joy, sadness, and the like. 

One of the key insights of Crislip’s work, then, is that emotions are not described in the Bible as spontaneous events in the life of the Christian but as “a form of practice, a way of being, a stance, an orientation, an action to be cultivated, which can transform the self and the world.” Our bodies certainly affect what we feel, but feelings do not only happen to us because of chemical changes in our brain. Crislip finds that in the New Testament and early Christian writings, rightful emotional states—like joy, mournfulness over sin, or opposition to envy—are presented as cultivated responses to which Christians can and should aspire. 

Crislip also traces the history of emotions as a part of community formation, building an impressive body of evidence. Together, we are commanded to rejoice. We train together in how to grieve—or when to feel disgusted. Crislip’s handling of envy is among the most compelling portions of the book, as it takes the usual place of pride as the chief of sins. 

Less clear in this work is how the historical context of the early church plays into how early Christians’ emotions were formed. The ways these Christians disciplined their emotional lives were not the only games in town. Other religions and movements in their society, especially the early Stoics, also treated emotions as rationally controllable. Part of Crislip’s aim is to establish how Christians differ from their neighbors on this score, but it’s not always clear what exactly the stakes are in this distinction. 

Also unclear—but this would in some ways require a very different book—is how emotions contribute to the larger architecture of the Christian life in our quite-different social context. Our society, unlike the world of the early church, is deluged in a psychological discourse that’s likely to see something nefarious in deliberately cultivated emotions in a church setting. Contemporary Americans tend to think of emotion as something that simply happens to you—not quite uncontrollable, perhaps, but generally to be accepted and validated as a matter of personal authenticity. The attitude toward emotion we find within early Christianity—and even Scripture itself—could be labeled emotionally coercive in our day. Commanding someone to rejoice is suspicious, maybe even gaslighting or manipulative. 

Crislip doesn’t address that shift in the zeitgeist, and such are the limits of the descriptive project he has put together. Though an excellent retrieval of the complex and nuanced ways in which emotions are part of Christian discipleship, the book leaves open the question of how these emotions should be understood as part of a whole life of worship.

The great benefit of Crislip’s work, however, is that he provides a much more robust and textured understanding of our emotions than is commonly exhibited in the flurry of recent work appealing for a more emotionally healthy Christianity. Urging Christians to have emotional health is all fine and good. But we must also contend with how Scripture and the early church call our emotions—as varied as they are—into the orbit of our worship. 

Crislip has shown that there’s often a normative direction for our emotional lives, that God wants and requires us to steer our feelings toward righteousness. This is a challenge other Christians thinking and writing about emotion must now take up with care.

Myles Werntz is the author of Contesting the Body of Christ: Ecclesiology’s Revolutionary Century. He writes at Taking Off and Landing and teaches at Abilene Christian University.

Books
Excerpt

How the Lord’s Supper Heals Church Hurt

Communion makes us face our relational conflicts.

The book on an orange background.
Christianity Today February 17, 2026
Illustration by Christianity Today / Source Images: Getty, IVP

In my church tradition, we never share Communion without first “passing the peace.” This is a moment in the service when we celebrate God’s forgiveness by extending it to each other. By grace, we enjoy peace with God. This reality then compels us to seek peace with each other. Usually on Sundays, passing the peace feels more like a halftime stretch break than anything else: The extroverts among us shake as many hands as possible, and the introverts sneak off to the bathroom.

But this ancient practice is more than a liturgical palate cleanser; it is essential preparation for the Lord’s Supper. In the early church, Christians who were at odds with each other were expected to reconcile before receiving the Eucharist.

They understood this as obedience to Jesus’ teaching that our relationship with God is connected to our relationship with others: “So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift” (Matt. 5:23–24, ESV throughout).

Sharing table fellowship with Christ means being ready to share that same fellowship with his people, including those who have offended us. It also means that if we want to commune with Jesus, we don’t get to do that apart from our brothers and sisters. As Fleming Rutledge said, “There is no other way to be a disciple of Jesus than to be in communion with other disciples of Jesus.” He invites us to a family table. Even though it might feel a lot less complicated, there is no option for a “just Jesus and me” Christianity.

At the same time, coming to the family table does not imply that we excuse or deny sin for the sake of our fellowship. Passing the peace allows us to name our disillusionment with each other as part of our worship. And it prevents us from papering over conflict or wrongdoing, because it reminds us that reconciliation costs something. It requires that we recognize how we have failed each other, and it requires that we forgive.

Of course, some sinful behaviors are so grievous that forgiveness can only happen from a safe distance. In cases of abuse or chronic mistreatment, when it becomes clear that the larger community is either unable or unwilling to address the wrongdoing, the godliest thing to do might be to leave one church and worship somewhere else. This, too, can be an outworking of God’s peace.

After we’ve done all that depends on us in pursuit of restoration, we are free to find a different community where healthier relationships can take place. Whatever shape it takes, passing the peace is hard work. It takes courage to name offenses and seek reconciliation. It takes humility to apologize and ask forgiveness. It takes discernment and grit to leave a church we’ve loved and open our hearts to a new one. It’s much easier to sweep our grievances under the rug—or to walk away from church altogether.

But Jesus’ own example shows us a different way. In righteous anger against religious corruption, he flipped tables in the temple. He was unafraid to tell the truth about sin even when it made a scene. Despite what we often see in Christian circles today, Jesus never concealed or even downplayed his peoples’ wrongdoing. If anything, he called attention to it—for the sake of their healing and growth. And then, before ascending to heaven, he promised to never leave or forsake them.

Throughout the church’s history, Jesus hasn’t left. He has stayed present among us—without condoning our sin. This is the legacy we are each learning to follow, in small and big ways. We will never do it perfectly; we are apprentices of grace and truth. Our fellowship will be fraught as long as sin remains.

But in this way our life together is an expression of the gospel. We fall short, we discover grace, and we are reconciled—to God and to each other. Confessing our sin and passing the peace are requisite practices for Christians—whether we enact them liturgically on Sundays or not—because none of us will ever graduate from needing grace.

The reality is that, from top to bottom, the church is a family full of fledgling, wayward children. And it raises the question: What if the people leading us in confession and peace are also the ones who are committing sins against their people and are unwilling to recognize it? What if the whole process of reconciliation breaks down because those with religious authority refuse to be held accountable?

As a leader in the church, I am haunted by this question. And I am challenged by the fact that God has baked accountability into the meal I serve his people.

In the very earliest description we have of the Lord’s Supper being celebrated in church, the apostle Paul warns those who partake of the bread and wine to examine themselves and “[discern] the body”—to ensure that they are treating each member of the community with the same respect they would give Jesus’ own body—lest they eat and drink judgment on themselves (1 Cor. 11:17–34).

In the Corinthian church that Paul was addressing, there was a pattern of inequity between the wealthy and poor members of the congregation: Those who had plenty to bring to the eucharistic celebration ate in excess, while the poor members of the church who had nothing to contribute to the feast went hungry. Paul condemns this as antithetical to the example of Jesus, who gave up what he had—his very body—for others.

As Jesus’ followers, we must come to the Table with the same spirit of self-giving love for our brothers and sisters. We must be ready to acknowledge where we’ve fallen short of this and to repent. To fail to do so is to eat the Supper in an “unworthy manner” (v. 27) and to be guilty concerning the body Jesus gave up for us.

This means, as Methodist theologian Laurence Stookey wrote, that “at the Table of the Lord the church is both judged and strengthened by Christ, the Host. The assurance of forgiveness, so often associated with the Eucharist, is legitimate only when we know that forgiveness is for the penitent, and penitence is literally a ‘turn-around’ that involves change.”

Without repentance, the bread we break is not to our comfort. It is to our chastisement (Heb. 12:5–6; 1 Cor. 11:32). I don’t understand exactly what it means to eat and drink judgment on myself. But I know that as a church leader, I am not exempt from it. Pastors and leaders who refuse to see their sins against Christ’s body will still be held accountable for them—whether we witness it in our lifetimes or not. Jesus himself has promised to do this.

For those who have been harmed by Christians without apology, this is a strange consolation. Regardless of the cost, Jesus will do right by his body. Each time we come to the Table, we are called to do the same.

As I’ve grown in my appreciation for the Lord’s Supper over the years, I’ve become aware of another aspect of the church’s failure to experience it as God intended: In our denominational divisions, we have failed to remain in communion with each other at one shared table.

Growing up Baptist in the South, I didn’t think much about different denominations. But after high school, two of my siblings converted to Roman Catholicism. Suddenly, the Protestant Reformation was being relitigated in my family. During the first few years that we worshiped in different traditions, I became painfully aware of the fact that we could no longer take Communion together. Since then, I’ve come to know and love other Roman Catholic Christians, whose tradition restricts them from celebrating Communion with Protestants. And I’ve witnessed church divisions within Protestantism that have created deep relational rifts between Christians with differing convictions.

Even when separation happens for important reasons, it remains something to lament. Whenever and however Jesus’ family is divided, we fail to experience the unity and fellowship that he died to give us. His body, already broken for our sins, is further torn apart by infighting and schism. There aren’t easy answers to this. But in my own life, I might not have even become aware of the problem if I had not been in relationship with Christians from different theological traditions.

Though I cannot share Communion with all of them, I can learn to love them as my brothers and sisters, and I can pray for the day when all divisions will end. Despite my disappointment with the church’s sins, despite my disillusionment with myself as a Christian and a leader, I remain grateful to belong to Jesus’ family. And as I come to terms with our dysfunction, I begin to understand what it is to profess, as the ancient creeds do, I believe in the church.

Some of us have named grievances with Christian siblings in search of true peace and had our concerns dismissed as inordinate or imagined. Some of us have fought to stay in churches that pushed us out through their unwillingness to pursue truth or protect the vulnerable. Some of us have worked tirelessly for leadership reform, seeking to correct the abuses of the previous generation, only to witness a new expression of corruption take root during our tenure. Some of us have courageously called attention to problems in our midst, speaking out against patterns that are destroying us from the inside—and have been labeled as naysayers or saboteurs. Some of us struggle every Sunday to trust pastors or church leaders because of past hurts that were never acknowledged.

Because of unacknowledged harm, unreconciled relationships, or unprocessed disillusionment, many of us live with a deep ambivalence about what it means to belong to God’s family. As beautiful as the church is, it remains dysfunctional and broken. Sometimes the cognitive dissonance this creates is more than we can hold, so we self-exile—longing to share the family meal but choosing to stay hidden from view. Or we remain with the majority of the fellowship but live with a vague sense of regret about those estranged siblings who’ve come and gone from our sight.

One day, Jesus will gather up his broken body into one communion where all divisions are healed and all relationships are restored. On that day, we will feast at the longest table in the world, in the presence of peace himself. Until then, we take and eat in anticipation.

In an ancient collection of church teachings called the Didache, there’s a prayer that looks forward to this once-and-future unity of God’s people: “As this broken bread was once scattered on the mountains, and after it had been brought together became one, so may thy Church be gathered together from the ends of the earth unto thy kingdom; for thine is the glory, and the power, through Jesus Christ, for ever.”

For the first Christians, this prayer largely anticipated the evangelistic work of the church in calling all nations to follow Jesus as Lord. They knew the Good News belonged to the whole world and their fellowship would one day reflect that. But for modern Christians who have only ever known a fractured church, splintered by schism and fraught with corruption and conflict, this ancient prayer also speaks to a future reunification and healing for God’s people.

Sometimes, when I celebrate the Lord’s Supper, I think of those relationships in my own life that remain broken and seem unresolvable. I think of my father, whose death robbed him and others of greater reconciliation and wholeness in this life. I think of members in my family and my faith family, some of my closest Christian friends who cannot receive Communion from me or with me. I think of people I know who love Jesus but have left the church or who are struggling to feel safe within it.

Presiding at this Table reminds me of the myriad ways we are not okay and don’t know how to fix it. Then I break the bread, putting my trust again in the one who has allowed himself to be torn apart so that he might somehow put us back together.

Hannah Miller King is a priest and writer in the Anglican Church in North America. She is associate rector of The Vine Anglican Church and author of Feasting on Hope: How God Sets a Table in the Wilderness.

Adapted from Feasting on Hope by Hannah Miller King. ©2026 by Hannah Miller King. Used by permission of InterVarsity Press. www.ivpress.com.

Church Life

Introduction: Ever Approaching Dawn

This Lenten season, we wait with hope.

Ever Approaching Dawn
Illustration by Jill DeHaan

The Lenten season arrives before spring, just as old man winter begins his few remaining sweeps over the frigid landscape. Many of us enter this season with a heightened sense of our own internal barrenness. We pursue prayer and fasting as we prepare our hearts for the spiritual renewal that will unfold on Good Friday and Easter Sunday.

Once again, we are made to wait.

We do well to remember the story of Lazarus, who died while his sisters, Mary and Martha, wondered why Jesus had waited until it was too late to heal him. It is not until we hear Jesus’ words to Martha—“I am the resurrection and the life”—that we get an inkling of Jesus’ purpose for their waiting. Lazarus would live again, but it was necessary that he die for Jesus to demonstrate his power over life and death.

Is this not the hope we embrace as we enter the Easter season?

This is my hope for you as you immerse yourself in these timely devotionals—that even if you end another day feeling numb to the lingering effects of winter, you may remember that waiting through the night is the only way to experience the ever-approaching dawn. And not just any dawn. A past and future dawn that will make every dark night worth enduring for the hope that will be revealed in the face of Jesus Christ.

Ronnie Martin is Director of Leader Care & Renewal for Harbor Network, and Pastor-In-Residence at Redeemer Community Church in Bloomington, IN. He has written several books, including In the Morning You Hear My Voice (B&H, 2025), and co-hosts The Heart of Pastoring podcast with Jared C. Wilson.

Church Life

Safety in Our Weakness

In this fast, Christ is my lifeline.

Lent 2026 - Ash Wednesday
Illustration by Jill DeHaan

What if there had only been two fish and one loaf of bread? Could Jesus still have fed the 5,000?

These are the questions my dusty flesh asks on days when I am rundown and out of breath. We know that, yes, of course Jesus could have performed the same miracle with a smaller lunch basket. But so often, deep down, we assume that if the numbers change, there is no longer hope for bread.

“Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. After fasting forty days and forty nights, he was hungry” (Matt. 4:1–2).

I suppose it is only appropriate that, on a day like Ash Wednesday, we feel our weakness more than usual. My weakness often takes the shape of forgetfulness. I forget that God will sustain me, and so I reach for food as though it is my only source of strength. I check my phone for a brief hit of dopamine. I list off all my worries to my husband in a fit of anxiety, without stopping to take a breath. I assume, wrongly, that I am my own savior or that God’s grace has run out.

Then I remember the Red Sea.

I remember the feeding of the 5,000.

I recall those fluffy wafers that miraculously appeared in the wilderness each morning to sustain the Israelites.

And I think about that time, on the wooden steps outside my apartment, when I cried out for mercy and Jesus met me there. My heart was breaking, but he was catching every tear in his bottle (Ps. 56:8, ESV).

“The tempter came to him and said, ‘If you are the Son of God, tell these stones to become bread’ ” (Matt. 4:3).

What happened to Jesus during those 40 days in the wilderness?

We know that Satan waited until Jesus was starving to pounce. But what happened before that? I have so many questions. Did Jesus spend time with the animals, talking to them instead of catching them for supper? Did he, perhaps, pray in the middle of the night, when hunger pains woke him? Did he bathe in rivers, letting the ice-cold water shock his system and distract him, at least momentarily, from his desire for food?

What did Jesus do with his tired, dusty feet on day 38?

Lord Jesus Christ, Son of God, have mercy on me, a sinner. Were these stones bread, I would not cry out to you. I would feast. But in this fast, I see you are my lifeline. I am tempted in this wilderness, but I am not alone. You walked on dry sand, stumbled from fatigue, rumbled from hunger, and still you clung to the truth of your Father. Still you denied Satan the satisfaction of owning you. Surely, through your example and the power of the Holy Ghost, I can press on this day.

“For he knows how we are formed, he remembers that we are dust” (Ps. 103:14).

Rachel Joy Welcher is a poet, author, and book editor living in South Dakota with her husband, pastor Evan Welcher, and their two children, Hildegaard and Richard.

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