News

In Another Win for Abuse Reform, SBC Elects Bart Barber as President

Texas pastor beats Conservative Baptist Network–endorsed Tom Ascol in a runoff.

Newly elected Southern Baptist Convention president Bart Barber

Newly elected Southern Baptist Convention president Bart Barber

Christianity Today June 14, 2022
Jae C. Hong / AP

Update (June 13, 2023): Bart Barber was releelected for a second term as Southern Baptist Convention (SBC) president on Tuesday, defeating Georgia pastor and Conservative Baptist Network leader Mike Stone by a two-thirds majority.

Barber has continued to advocate for abuse reform during his presidency. "You don't have to cover up the ugly things to dwell on the beautiful things…,” he told the 13,000-plus crowd in New Orleans during a sermon on Phil. 4:8–9. “God is trying to accomplish far bigger things than spin control."

Original post (June 14, 2022): As Bart Barber, a tall Texas pastor in a suit and tie, walked outside the convention hall in Anaheim, Southern Baptists stopped to congratulate their new president. They shook his hand, patted his back, and took pictures. When Barber put his name in the ring for SBC president, there was similar enthusiasm from friends who texted asking if he was excited to go for the position.

But his feelings are heavier than that. He knows the baggage that comes from leadership—his predecessor Ed Litton was attacked by opponents enough that he didn’t seek a second year in office. It was the first time in 40 years that an SBC president didn’t get reelected for another term.

“This is not the first difficult season serving Southern Baptists for me. Every way that I have served Southern Baptists has left scars,” said Barber, who fought as a Southwestern Baptist Theological Seminary trustee to oust Paige Patterson over his response to abuse. His eyes got glassy during a Wednesday press conference, and his speech slowed to deliberate words. “But this family of churches is worth it. It’s worth enduring slings and arrows.”

Though Barber doesn’t fit the SBC president mold—he pastors a rural congregation and not a megachurch—he’s active and vocal on Twitter, with nearly 17,000 following his folksy commentary and analysis. There, he told reporters, he’s seen how “the coarseness, the crass discourse that’s out there in the world has come into our family of churches.”

He inherits ongoing denominational divides and the monumental task of moving abuse reform forward. His first priority is appointing the task force responsible for recommending next steps and creating an abuser database in the wake of the devastating report into SBC leadership that came out last month.

As fellow Southern Baptists debate what can be done while protecting church autonomy, Barber believes SBC polity will be “nimble” and able to allow for the reforms needed to protect against abuse.

“Every place where we have wronged someone in abuse,” he said, “is a place where we have betrayed doctrine, where we have betrayed Scripture, where we have betrayed our Lord.”

Electing Barber was one of two major decisions toward the cause of abuse reform at the Southern Baptist Convention (SBC) annual meeting on Tuesday, when the messengers also approved a database and new task force to oversee denominational changes.

Barber defeated opponent Tom Ascol in a runoff on the first day of the meeting, garnering 61 percent to 38 percent of the 5,600 votes. Ascol, the Florida pastor who leads Founders Ministries, had been backed by the Conservative Baptist Network (CBN) and adopted its “change the direction” slogan against supposed liberal drift in the conservative evangelical denomination.

For the past two years, the presidential race has reflected divides in the SBC. A faction led by the fundamentalist CBN resisted the call for a robust abuse investigation that waived attorney-client privilege and criticized some of the proposals that resulted from it.

Barber’s victory is seen as a promising sign that the recommendations for abuse reform will move forward in the year ahead.

“It’s a win not only for the convention but for sexual abuse reform,” said Josh King, lead pastor of Second Baptist Conway in Arkansas. “Bart is going to be much more supportive and going to facilitate the direction the convention was going” at this year’s meeting.

His wife, Bible teacher Jacki King, acknowledged that the vote still revealed a “pretty distinct divide” in the denomination, but “a majority are saying this is the way forward, that we have to rectify the ways we’ve gone wrong and care for survivors.”

When Southern Baptists were debating what the SBC could do under its polity of autonomous churches, Barber pledged to seek justice for survivors, writing, “The same Bible that teaches us about local church autonomy teaches us more clearly and forcefully about loving one another.” He also condemned efforts to reject the investigation’s findings due to Guidepost Solutions’ affirmation of LGBT pride month.

https://twitter.com/girlnamedanne/status/1536902378775105538

Barber is also a Southern Baptist historian, having studied at Southwestern Baptist Theological Seminary. He wrote his dissertation about a historic schism among Baptists in his home state of Arkansas, a relevant background as Southern Baptists once again risk letting politics lead theology rather than the other way around.

He was among the Southwestern trustees who called for the 2018 dismissal of past president Patterson. Barber said his experience as a trustee will inform his involvement in the Executive Committee, the North American Mission Board, and the International Mission Board as SBC president.

“Being Baptist isn’t something he does; it’s who he is,” wrote Dave Miller, Iowa pastor and the editor of the SBC Voices blog. “He’s all in. He loves our seminaries. He loves our missions program. He loves our churches. He loves who we are and what we do.”

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Barber served as the chair of the committee on resolutions for this year’s annual meeting. The committee offered two statements addressing sexual abuse and survivors, and his colleague Matt Henslee was president of the SBC Pastors’ Conference.

Henslee, who nominated Barber, told CT that Barber’s victory “shows that we are united in the gospel and the call to make disciples.”

His election also represents an exception from the past several SBC presidents, who had bigger names and platforms. Barber, who has led the same congregation of a few hundred for the past 23 years, said he hopes by taking the position, other pastors will see a place for themselves in leadership, that the “deep bench of leadership we have in the SBC can all lean in and be a part of this process.”

California pastor Glenn Nicolas voted for Ascol, whom he followed online and through his Founders Ministries podcast, and also felt the lingering effects of the divide in the 13.7 million-member denomination.

Nicolas, who leads Light by the Bay Church in the San Francisco area, said he’s leaving day one of the annual meeting—his first—with concerns over the presidential outcome and the decision on abuse reform, which he fears could encroach on church independence.

“It feels like a stone in my shoe,” he said. “There’s still a lot of work to do. … But, yes, God is still sovereign.”

News

Southern Baptists Overwhelmingly Approve Abuse Reforms, Public Database

A month after groundbreaking report, SBC creates another task force to oversee reform plans: “Without action, there isn’t repentance.”

Southern Baptist Convention votes in Anaheim, California, at its 2022 annual meeting.

Southern Baptist Convention votes in Anaheim, California, at its 2022 annual meeting.

Christianity Today June 14, 2022
Jae C. Hong / AP

With a wave of yellow ballots across a massive meeting hall in Anaheim, thousands of Southern Baptists voted to reform their denomination’s response to abuse, including adopting the database of abusers that survivors had long called for.

Two survivors in attendance hugged and cried, and supporters of the measure rose in applause as the move passed at the SBC annual meeting on Tuesday afternoon. The much-anticipated vote came less than a month after the landmark investigative report into the Executive Committee (EC).

While the EC kept a secret list of hundreds of abusers, the new “Ministry Check” website will keep a public record of credibly accused abusers who have served in Southern Baptist churches and entities. It will be maintained by an independent firm, which will take and evaluate submissions.

A new task force, authorized by Thursday’s vote and to be appointed by the new SBC president, will coordinate the creation of the website as well as evaluating additional reforms over the next year.

North Carolina pastor Bruce Frank, the head of the previous task force that oversaw the investigation, spoke forcefully about the need for the convention to act and called the two recommendations that passed “the bare minimum for what could be called reform.”

“Without action, there isn’t repentance,” said Frank, who referred to the decision as a “Kairos moment” for the convention. “Today we will choose between humility or hubris … we will choose between doing the best for the glory of God and the good of people or we will choose again business as usual.”

There were a few efforts at limiting or dismissing the calls to reform, including messengers coming to the microphone to challenge the idea that sex abuse is a systemic and widespread problem in the SBC and to reject the Guidepost Solutions report because of the firm’s pro-LGBT stance. Still, those efforts did not dramatically influence the vote, which was overwhelmingly in favor of Frank’s recommendations on behalf of the task force.

“In the Bible, our book tells us that God is so sovereign that he can even take pagan nations and chastise his own people. He did it with Syria. He did it with Babylon,” Frank said. “The issue is not what does Guidepost think about LGBT; it’s what do Southern Baptists think about sexual abuse.”

The presidential address from outgoing SBC president Ed Litton, a pastor from Alabama, also set the tone of God’s judgment due on the denomination after the weight of the abuse report’s findings.

“We can’t say we are the largest missionary-sending agency in the world when we have a heart that lacks his compassion and a mission that lacks his vision for the world,” Litton said. He referenced Jesus’ two questions in Matthew 17. “Southern Baptists, how long shall I stay with you? Southern Baptists, how long shall I put up with you?”

Litton, Frank, and multiple speakers made reference to the survivors in the room. Jules Woodson and Tiffany Thigpen, two survivor-advocates, came to the convention to represent survivors and handed out teal ribbons as signs of solidarity. Woodson told CT before the meeting that she was holding out a “sticky hope” and waiting to see the wave of yellow ballots in favor of the reforms.

Advocate Rachael Denhollander, a member of the Sexual Abuse Task Force, saw the vote as a signal of support for future generations of abuse survivors.

“That was women being believed,” she said, listening the names of survivors who had come forward and pushed for change. “Because they didn’t give up, those ballots went up today.”

Tiffany Thigpen, proudly sporting her teal ribbon, also celebrated the significance of the move, tearing up as she recalled it an hour later.

“It’s a victory in so many ways because people’s hearts changed, and that’s something only God can do.”

https://twitter.com/girlnamedanne/status/1536892328954183681

Survivors and denominational leaders agree there is still a lot of work to be done. The new abuse reform task force already has five assignments to address, ranging from studying Guidepost recommendations to helping improve the work of the credentials committee.

Also, the direction of the abuse reform task force will depend on the new president of the SBC, who will be named later today, as two of the leading candidates have differing approaches to the issue.

The recommendations listed here passed, with one amendment adjusting language to ensure any changes would be “in keeping with Southern Baptist church polity for feasibility.”

News

Died: Harry Thomas, Cofounder of Creation Festival and Child Rapist

He died in prison serving an 18-year sentence for sexually assaulting four girls.

Christianity Today June 14, 2022
New Jersey Department of Corrections / Edits by Rick Szuecs

Harry Thomas, who launched the longest-running Christian music festival in the United States and who pleaded guilty to sexually assaulting four small girls, died in prison at age 78.

There was no public announcement of his passing, nor a funeral or public memorial. According to the New Jersey Department of Corrections, the man once known as the “grandfather of Christian music festivals” died in April, with 13 years left on his sentence.

Thomas did not cofound the first Christian music festival, as his organization sometimes claimed, but Creation was by far the most successful. It attracted tens and hundreds of thousands of teenagers to rural Pennsylvania every year to see the biggest acts in contemporary Christian music and commit themselves or recommit themselves to following Christ.

But in 2018, Thomas pleaded guilty to raping one girl who was under the age of 10, touching the genitals of three more, and exposing himself to a fifth. The sexual assaults spanned a 16-year period and only stopped when one of the victims told her mother what had happened to her.

A relative of one of the victims called him “a ravenous wolf” and “one of the greatest hypocrites—a child molester masquerading as a pastor.”

Another, looking across a New Jersey courtroom at the pastor and one-time Christian radio DJ, said, “Harry Thomas, you will surely rot in hell.”

Thomas wept as he was sentenced to 18 years in prison and said he was sorry for the pain he’d caused.

“I agree with the Scriptures,” he said. “It would be better for a millstone to be hung around my neck and be cast into the sea. That’s what I deserve.”

Before his arrest, Thomas was an ordained Baptist pastor with charismatic leanings and the man behind one of the largest evangelical youth gatherings in the country. It started, as he regularly the story, with a vision he had in 1971.

“I don’t want to get too mystical on you,” he said, “but I had this very quick vision of thousands of kids on a hillside. I mean it was that quick,” and he snapped his fingers.

Thomas was at the time the pastor of a small country church in New Jersey, and he decided to start a radio show playing contemporary Christian music. Come Alive was popular enough to get picked up by a few stations and help Thomas make connections with artists, promoters, and record executives in the burgeoning Christian music industry.

He decided that wasn’t enough, though.

“I really desired to reach out to young people,” he said in 2000. “Always had that desire.”

In 1979, he, his wife, and another minister named Tim Landis decided to throw a Christian music festival. They found a spot in Lancaster, Pennsylvania; bought a giant banner that said “JESUS”; booked the most popular evangelical acts that they could, including Petra and Keith Green; and prepared for about 3,000 people.

Around 5,000 showed up, and Creation was deemed a roaring success.

The next year, for Creation ’80, Thomas booked Barry McGuire and Phil Keaggy, as well as a line of notable evangelical preachers, including pastor C. J. Mahaney, Eastern University professor Tony Campolo, and “700 Club” cohost Ben Kinchlow.

More than 8,000 people showed up and many teenagers committed their lives to Christ, some getting baptized right there in rural Pennsylvania.

“We want to see lives transformed, and that may not be a new thing, but that is a real thing,” Thomas later said. “The hokey pokey, that’s not what it’s all about. It’s about Jesus.”

In 1981, the Lancaster New Era newspaper reported on a 12-year-old who saw those baptisms and went home determined to get baptized too. Her Methodist minister informed her that she had already been baptized, as an infant, but the girl was so moved by what she saw at Creation that she convinced her minister to do it again.

“Some have a strong feeling there is a stronger spiritual need for immersion baptism,” the minister told the New Era.

By 1983, the festival was drawing more than 20,000 people every year, and by the 1990s, the Associated Press had dubbed Creation “the Christian Woodstock.”

A second festival was launched in George, Washington, and by the early 2000s, the two events were drawing roughly 800,000 teenagers.

The festival wasn’t all emotional connections to God and river baptisms, of course. Visiting reporters were fond of taking note of the undecipherable lyrics of some of the songs and the too-decipherable slogans on some of the merchandise, with T-shirts that said things like “My friends went to Hell and all I got was this lousy T-shirt.”

Occasionally, though, the earnestness and longing of hundreds of thousands of evangelical teens would crack the cynicism of even the most cynical reporter, who would be moved, if not to conversion then compassion.

The journalist John Jeremiah Sullivan wrote a long first-person account for GQ in 2004. He drove to the festival in a 29-foot RV, fell in with a bunch of young Pentecostals and one Baptist who were volunteering at Creation, and before long started to revisit his own history of belief and how he’d drifted away.

“One has doubts about one’s doubts,” Sullivan wrote.

He couldn’t stand most of the music—though he thought Pedro the Lion was alright—and the adults at the festival come across in the article as shouting, sweaty monstrosities. But Sullivan was nonetheless moved by the teenagers.

“I thought of Darius, Jake, Josh, Bub, Ritter, and Pee Wee, whom I doubted I'd ever see again, whom I'd come to love, and who loved God,” Sullivan wrote. “They were crazy, and they loved God—and I thought about the unimpeachable dignity of that love, which I never was capable of. Because knowing it isn't true doesn't mean you would be strong enough to believe if it were.”

It was about that same time that questions were first raised publicly about Thomas and child abuse. In his role as pastor of a church in Medford, New Jersey, he advocated for a couple that was accused of starving four foster children. The boys, aged 9 to 19, each weighted less than 50 pounds.

Thomas raised money for their legal defense and spoke to the media on their behalf, attempting to explain away or just dismiss some of the horrific details.

"I find it very hard within me to believe they have done this in any purposeful way,” he told the South Jersey Courier-Post. “If in fact they have done it.”

The husband of the couple died before trial; the wife was sentenced to seven years in prison.

Fourteen years later, a woman came forward to say that Thomas had hurt her. New Jersey police investigated, found four other victims, and arrested Thomas in December 2017.

He was suspended from the festival and his church, and the two organizations released statements of regret.

“It is requested that all pray for the parties involved and refrain from speculation regarding the circumstances,” the statement said.

The following year, Thomas pleaded guilty to one count of aggravated sexual assault of a minor, three counts of sexual assault of a minor, and one count of endangering the welfare of a minor with a sex act. Thomas was sentenced to prison until the year 2035, without the possibility of parole.

“Harry Thomas failed,” said Craig Hubert, an attorney for one of the victims, at the time of sentencing. “He failed himself, he failed his family, he failed his community, which includes his church … and he failed his God.”

News

Nominate a Book for the 2023 Christianity Today Book Awards

Instructions for publishers.

Christianity Today June 14, 2022
Karolina Grabowska / Pexels

Dear Publisher,

Each year, Christianity Today honors a set of outstanding books encompassing a variety of subjects and genres. The CT Book Awards will be announced in December at christianitytoday.com. They also will be featured prominently in the January/February 2023 issue of CT and promoted in several CT newsletters. (In addition, publishers will have the opportunity to participate in a marketing promotion organized by CT’s marketing team, complete with site banners and paid Facebook promotion.)

Here are this year’s awards categories:

1. Apologetics/Evangelism

2a. Biblical Studies

2b. Bible and Devotional

3a. Children

3b. Young Adults

4. Christian Living/Spiritual Formation

5. The Church/Pastoral Leadership

6. Culture and the Arts

7. Fiction

8. History/Biography

9. Marriage and Family

10. Missions/The Global Church

11. Politics and Public Life

12a. Theology (popular)

12b. Theology (academic)

Nominations:

To be eligible for nomination, a book must be published between November 1, 2021 and October 31, 2022. We are looking for scholarly and popular-level works, and everything in between. A diverse panel of scholars, pastors, and other informed readers will evaluate the books.

Publishers can nominate as many books as they wish, and each nominee can be submitted in multiple categories. There is a $40 entry fee for each title submitted in each category. To enter your nominations, please click on this link and follow the prompts. (Note: You will be directed to upload a PDF of each book you wish to nominate.)

Finalist Books:

If your book is chosen as one of the four finalists in any category, we will contact you and ask that you send a copy of the book directly to the four judges assigned to that category. We will provide mailing addresses for each judge.

Deadline:

The deadline for submitting nominations is Monday, August 1, 2022.

Any questions about any aspect of the process? Email us at bookawards@christianitytoday.com.

Thank you!

Christianity Today editors

News

Saddleback Successor Cleared of Allegations of Overbearing Leadership

Search firm Vanderbloemen reviewed texts, emails, and videos but did not talk to former staffer who made accusations against Andy Wood.

Christianity Today June 13, 2022
Screengrab / Saddleback Church

Leaders at Rick Warren’s Saddleback Church say a preliminary investigation has cleared Warren’s recently announced successor, Andy Wood, of allegations of an authoritarian leadership style that demands unquestioning loyalty.

Rick Warren, author of The Purpose Driven Life and one of the most influential voices in evangelical Christianity, is planning to retire in September. He named San Francisco–area pastor Andy Wood as his successor at Saddleback, a Southern California congregation that draws 25,000 people to worship services. Wood, 40, is currently the lead pastor of Echo Church, a multisite congregation based in San Jose.

After the public announcement, a former Echo Church staffer made comments about issues with Wood’s leadership on social media.

The allegations did not come as a surprise to Saddleback leaders.

According to Saddleback’s statement on Sunday night, Wood had told the church’s elders about the former staffer’s claims during his interview process and offered to show them videos of his meetings with the former staffer. The church asked Vanderbloemen Search Group, which did the initial background check on Wood, to do a follow-up review.

“Our elders have now received a preliminary second report from The Vanderbloemen Search Group, clearing Pastor Wood from all allegations,” the church said in a letter to the congregation on Sunday, which was also sent to Religion New Service (RNS).

The search company was provided video, email, and text records, and interviews that Echo gathered in its review of Wood’s actions. It also conducted one additional interview, according to Saddleback’s letter.

“They tried to reach out to the former staff member and have yet to receive communication back,” the church said.

Saddleback leaders said they sent the letter out because “we felt it was important that you hear the facts on this from us now, rather than in the news or on social media.”

“Please stop a moment and pray right now,” church leaders asked the congregation. “Pray for clarity of the truth and for wisdom.”

Wood, in a statement to RNS, said that Echo “would be happy for any current or former staff members to share their working experience at Echo with Vanderbloemen as a part of their investigation,” adding, “We want to do everything we can to help the truth about these allegations come to light.”

According to the transition plan announced by the church, Wood and his wife, Stacie, will be interviewed by Warren and his wife, Kay, during services at Saddleback June 19. The Woods will step down at Echo Church at the end of June and begin leading Saddleback on September 12.

Scot McKnight, coauthor of A Church Called Tov, which critiques toxic church cultures, said large churches can create celebrity pastors who lead in problematic ways. He does not have firsthand knowledge of problems with Wood’s leadership, but expressed concerns about what he’s heard. “Big churches attract big egos,” he said.

Founded in 2008 as South Bay Church, Echo now has four campuses and draws about 3,000 people to weekly services. The church has grown in part through merging with smaller, struggling congregations to create what’s known as a multisite church.

“Church mergers have become one of the most effective strategies for struggling churches to thrive again, for growing churches to amplify their reach, and for church facilities to be better utilized to advance the Gospel in a region,” according to a section of the Echo Church website.

Wood also runs an annual leadership conference, which last year included Mark Driscoll, the disgraced pastor of Mars Hill Church in Seattle who resigned in 2014 after a series of controversies involving allegations of bullying, plagiarism, and abuse of power. Driscoll now pastors a church in Arizona.

Lance Hough, a former staff member at Echo’s Fremont campus, left the church last year citing an “unhealthy culture” in which, he alleged, Wood demanded unswerving loyalty. Hough had been part of the leadership team at Crossroads Church in Freemont when it merged with Echo.

That merger is billed as a “marriage merger” on Echo’s website, where “two growing churches realign with each other under a unified vision and new leadership.” The merger was supposed to be a partnership, said Hough, but became more of a takeover.

“And as soon as our organization started to functionally merge, they started systematically killing off everything that made our church unique,” Hough said. He note that Crossroads’ pastor remained on staff and disagreed with his critiques.

Hough said Wood was personable and friendly as a leader, but dismissed any questioning of the Echo way of operating out of hand. He worried that Wood may use the goodwill created by Saddleback and Warren to impose his own approach to ministry, which Hough believes is inherently unhealthy.

A graduate of Southwestern Baptist Theological Seminary, Wood planted a congregation known as Breakthrough Church while in seminary before moving to the San Francisco Bay area, according to a 2009 prospectus for Echo. Among the founding values of the church were healthy relationships and character-driven leadership, according to that prospectus.

“We believe that God is glorified in our midst when we make his love complete by showing sacrificial kindness to one another,” the prospectus states. “We believe the gospel calls us to place the goals and interests of others above our own.”

When he announced Wood as his successor, Warren said he looked at about 100 potential candidates. He cited Wood’s experience in church planting as a plus, saying he had “already built a church in a very difficult place” and had the skills to manage a complex megachurch like Saddleback, which holds services in about a dozen locations.

Warren also said that character matters in a new pastor, mentioning the list of traits required for leaders in 1 Timothy 3.

“If you’re going to lead a church, those qualities are non-negotiable,” said Warren in a video introducing Wood. “And if you don’t have those qualities in your life, you’re automatically disqualified from pastoring and leading a church family.”

News

Southern Baptists Prep for Annual Meeting With Heavy Hearts, Cautious Hope

It was a fight to get the landmark abuse investigation to happen. Now, will the denomination be able to overcome divides to enact reforms?

Southern Baptist Convention’s 2021 annual meeting

Southern Baptist Convention’s 2021 annual meeting

Christianity Today June 10, 2022
Mark Humphrey / AP

Pastor Adam Wyatt was driving to a hospital visit in southern Mississippi last month when he began crying angry tears.

“I usually don’t do that,” said Wyatt, who had stayed up late the night before to read through the devastating 288-page report on Southern Baptist Convention (SBC) leaders’ response to abuse.

“It’s been a long year.”

In June 2021, Wyatt was on his way to the previous SBC annual meeting in Nashville when he received a call to become the senior pastor of Corinth Baptist Church. By the time he left the meeting a few days later, he had another new title: Executive Committee (EC) trustee.

A second-generation Southern Baptist pastor with degrees from two SBC seminaries, Wyatt joined the EC—the decision-making body for day-to-day SBC business—just as scrutiny over its leaders’ response to abuse reached its pinnacle.

Wyatt was among the EC members who lobbied for the outside investigation to move forward with the level of transparency and accountability the convention had called for. Their efforts paid off. Guidepost Solutions issued 288 pages on EC leaders’ moves to dismiss survivors and reformers, and the EC released a hidden list of 700 pastors who’d been credibly accused of abuse.

Now, the Mississippi pastor is preparing for the SBC’s 2022 annual meeting, considered the most significant in a generation. Starting Tuesday, more than 8,500 Southern Baptists will meet in Anaheim, California, to decide what comes next: how to establish a process for reporting abuse, better policies for responding, and restitution for those harmed by SBC pastors.

In the wake of the revelations, the proposals once rejected outright by prior EC leaders as impossible due to denominational polity or liability are now top priority.

Yet advocates say it’s hard to celebrate the progress and momentum around addressing abuse when survivors had been requesting such changes for decades. When the uncaring response is something they should have never had to put up with in the first place.

And when any changes still have to be approved and enacted by a convention that has faced division and competing priorities in recent years.

After the convention made an unprecedented move to approve the outside investigation into the EC last year, Wyatt found himself thrust into the fight for transparency and accountability. He became closer with the survivors who had previously been stonewalled by EC leaders.

At the 2021 annual meeting, he met and talked with some of these women. “I had given them my word: ‘I’m going to fight for you as much as I can and try do what’s right,’” Wyatt said.

He remembered that promise months later when he was back in Nashville at Southern Baptist headquarters for his first EC meeting last September. He wasn’t prepared for the protracted debate and wave of resignations that erupted before the EC agreed to turn over confidential materials per the terms of the investigation.

While some in the meeting warned that the move would put the SBC at legal and financial risk, the head of the task force overseeing the investigation—a no-nonsense North Carolina pastor named Bruce Frank—repeatedly reminded the EC that that’s what the convention had asked them to do and that’s what would bring the truth to light.

Wyatt heard survivors seated behind him during the open meeting gasping and sighing while multiple sets of lawyers and the previous EC president, Ronnie Floyd, urged against waiving attorney-client privilege.

Wyatt said he got a glimpse of the uphill battle the survivors had endured. “I remember I asked, ‘Is this kind of how y’all feel? You try to do the right thing … and then you get so tired and frustrated by trying and not getting anywhere that it just grinds you into submission?’”

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The Mississippi pastor spoke up in the meeting and in exasperated, GIF-filled Twitter threads. He was inspired by Jared Wellman—a veteran EC member who went from being a dutiful, quiet trustee to an outspoken voice challenging suspected coverup. Wellman said Augie Boto, the former EC executive implicated in the abuse report, had once told him, “You’re quiet, and I like that about you.”

“I kind of shiver at the comment now,” Wellman told CT. In the wake of the Houston Chronicle’s 2019 investigation into SBC abuse, he said, “I just went rogue, to be honest with you, which is completely outside my character.”

After the conflicts over the investigation in the past year—and the steady opposition survivors have faced for the past 15, at least—it’s hard to imagine the SBC messengers will be on the same page when making decisions in Anaheim.

Southern Baptists may have anticipated some of the divides over the Guidepost report’s findings, but unexpected issues have cropped up too. This month, the firm’s corporate Twitter account posted in support of gay pride. Now, vocal leaders are questioning whether a secular company with an opposing stance on sexuality is well positioned to advise the SBC on sexual abuse and complaining about denominational dollars going to a pro-LGBT contractor.

“Before this past week I was feeling good … now it’s just a whole nother fight we’re having to deal with,” said Wyatt.

The two likely leading candidates for SBC president fall on either side of the divide. Baptist historian and rural Texas pastor Bart Barber said while he is disappointed with Guidepost’s stance on pride, it doesn’t change the “absolute truth” of what its investigation uncovered. He worries about the incident being used to divert the judgment due on the SBC. Barber has spoken regularly about the SBC’s abuse response and was involved in the move in 2018 to oust Paige Patterson from leadership at Southwestern Baptist Theological Seminary over Patterson’s treatment of a rape survivor.

Founders Ministries leader and Florida pastor Tom Ascol, on the other hand, said he felt betrayed and that Guidepost’s recommendations should be redrafted. Ascol’s candidacy is endorsed by the Conservative Baptist Network, and he ran on a platform of #changethedirection, attacking the alleged liberal drift of the SBC, condemning critical race theory and championing the sufficiency of Scripture. He has backed reforms to make the EC more transparent but has criticized “more sweeping recommendations that could broadly transform the polity of the SBC.”

https://twitter.com/tomascol/status/1533946897689354247

The task force appointed to oversee the investigation has a list of recommendations that will go before the convention, but Guidepost, survivors, and the EC each have their own lists too, and messengers will have the opportunity to make suggestions from the floor. SBC’s relief arm, Send Relief, has already designated $4 million in existing funding to back the recommendations, including $1 million in survivor care, meaning the reforms won’t need to pull as much from church giving.

“As important as the investigation is, what happens in Anaheim on recommendations as far as protecting people and caring for people is just, if not more, important,” Frank said.

The pastor of the multisite Biltmore Church in North Carolina, Frank didn’t make it to last year’s annual meeting. His house had flooded, so he and his wife, Lori, had to stay back. But the then-newly elected SBC president, Ed Litton, called afterward to ask Frank to chair a group of pastors, lawyers, and abuse experts to ensure the Guidepost investigation was conducted as requested.

Frank had mostly avoided denominational leadership, he said, but the task force felt like a worthy cause and one that hit close to home—his wife was a survivor of sexual assault—so he agreed. In addition to speaking at the EC meetings about the investigation, Frank met with the task force over several months to hear from survivors, consult with state conventions, work with Guidepost, and develop recommendations for the SBC.

He learned about abuse and abuse responses along the way. “I can say I was not informed,” Frank said. “I was familiar with, I was empathetic toward, but that’s different.”

Frank described his mixture of anger and sadness hearing survivors’ stories—feelings he said the Lord can shape into resolve.

Speaking from his church office in Asheville, the Southern preacher emphasized the importance of the abuse issue for all pastors. He kept repeating that the odds are that they have survivors in their congregations and one day they’ll get a call reporting an instance of abuse. If they aren’t trained to respond appropriately right away, he said, they’ll end up causing further hurt.

While Frank led the task force, he noticed that some in his own congregation outside Asheville began to see him differently. They thanked him for taking on the role. They made small comments in the lobby. “They won’t say it [outright], but they’ll say, ‘I grew up with that,’” he said. “That had never happened before.”

Christa Brown, a survivor whose steady advocacy and repeated rejections by the EC were documented in the Guidepost report, wanted to see swift change after the report but feels like she’s waiting for yet another gut punch with this year’s annual meeting.

Brown, who was abused by her Southern Baptist pastor at age 16, worries that the proposals before the convention are not immediate or robust enough to address the scope of the abuse problem. The task force overseeing the investigation, for example, recommends authorizing another task force to review potential changes and report back next year.

“After release of the Guidepost report, at a time when the task force should have pushed forward with full strength and vigor, instead it pulled its punches and made timid recommendations,” she told CT by email.

She’s disheartened to see the social media chatter among Southern Baptist pastors, including efforts to discredit Guidepost as well as complaints over the multimillion-dollar cost of the potential reforms.

Brown plans follow the news out of Anaheim from home.

“There’s the expectation that this would all come to nothing, or at least a fear that it will, and that’s not an unreasonable fear because that’s what’s happened every other time,” said Todd Benkert, an Indiana pastor and advocate for survivors. Last year, Benkert’s quick-thinking motion at the annual meeting prevented the EC from taking charge of its own investigation.

“I don’t ask survivors to trust me or the SBC or even to hope,” he said. “I just do what’s right and call other people to join me in that. Whatever role I have, I want to use it.”

Survivor Jules Woodson, a single mom and flight attendant, wasn’t in Nashville to see the wave of messengers hold up their ballots to approve the EC investigation last year. She has booked her trip to Anaheim and said she would like to be in the convention hall this year to see another historic moment when the convention will vote on the recommendations for reform, “because these are the things we’ve been pleading for.”

Hope is a very sticky word with survivors,” she said, “but I want to feel some sense of acknowledgement, some sense of action.”

Woodson’s 2019 testimony in The New York Times kicked off the #ChurchToo movement; the pastor who abused her as a teen, Andy Savage, received a standing ovation for confessing to a “sexual incident” after Woodson shared her account online. Last month, Savage—who remains a pastor—was named on the EC’s secret list.

Brown and Woodson are among a group of SBC abuse survivors who released a joint statement recommending immediate action on key recommendations, including an independent commission to receive allegations, a database cataloguing credibly accused pastors, and funding for survivor care.

Over the past year, more Southern Baptists have come to see what SBC abuse survivors have seen all along. The investigation confirmed their accounts, and the aftermath is revealing something else they’ve known from the start: A problem this big necessitates significant change.

Days after his cry in the car, Wyatt said he realized that even with all the important work preparing for the 2022 annual meeting, “we’re not fixing this in Anaheim. This is a long-term culture-shift change.”

Wellman, who has been on the EC for seven years, says “in the least, it’s one of the most important conventions in the history of the convention. It might even be the most important.”

“If anyone’s walking into this excited, something’s wrong with them,” the Tate Springs Baptist pastor said. “It’s time to grieve, it’s a time to do business, and ultimately it’s a time to do business with the Lord.”

The thousands who will gather to pray, listen, debate, and vote in the Anaheim convention hall represent 13.7 million Southern Baptists. They’re the biggest denomination in the country but structured uniquely as a fellowship of independent churches who meet and cooperate for the sake of mission.

“We have to remember that people are the mission. We want to send missionaries to the end of the world, into the earth, absolutely. We want to plant churches. We want to have strong, healthy seminaries,” said Wyatt. “But protecting people is what pastors and shepherds and churches should do. So, whatever it takes for us to protect people better, that is clearly in line with what we’re supposed to do as Southern Baptists.”

Church Life

Churches Are Putting the ‘Hospital’ Back in Hospitality

COVID-era congregations are finding better ways to minister to their grieving parishioners and neighbors.

Christianity Today June 10, 2022
Illustration by Mallory Rentsch / Source Images: Jonathan Ybema / Unsplash

In the early months of the COVID-19 pandemic, Jane Waln waited at home as her husband declined in hospice, restricted from visitors by lockdown.

She’d lovingly nursed Dennis through the years as dementia stole him from her, but new health protocols were undermining her hopes for the end she thought they would be able to face together.

When Jane returned to church after Dennis’s death in the summer of 2020, she found no hands reaching out to hold her in her time of sorrow.

Overwhelmed by a maelstrom of pandemic, social, and political struggles, the congregation that had supported her through her many years of caregiving seemed bewildered about what to do next. She was disappointed by how her journey of grief differed from what she had expected due to her church’s pandemic-oriented hesitation.

Yet while isolated grief and impersonal responses may have been the norm two years ago, many local churches are responding with increased skill to the challenges of pandemic loss.

Many pastors, concerned that experiences like Jane’s would replicate, have mobilized congregational care support—enlisting a growing number of parachurch ministries to come alongside their churches and guide hurting parishioners toward life beyond their struggles.

And so while in-person attendance may have dropped 6 percent over the last two years, local churches are arguably providing better care for their congregations than ever before.

In 2019 when COVID-19 was quietly developing in Asia, I became a widow myself. The sum of my most intimate experience with grief has occurred under the cloud of pandemic concern. Like Jane, I struggled to discern where my grief could fit in a congregation already burdened by so many other sorrows.

And, like many other hurting Christians, I’ve charted a path forward with the assistance of care from the very parachurch ministries that are reinvigorating churches worldwide today.

For decades, congregations offered grief and care ministries as niche programming. But today, many are turning to more holistic care guided by ministries outside their walls—by tapping into the rich resources of parachurch ministries who have trained for years for such a time as this.

As church services pivoted to online worship, Joel Bretscher, program director of Stephen Ministries in St. Louis, and his team got to work. “We told churches, ‘Be on the lookout,’” Bretscher said. “We encouraged their Stephen Ministry to do telecare ministry.”

Founded in 1975 by Christian psychologist Dr. Kenneth C. Haugk, Stephen Ministries operates in more than 13,000 congregations worldwide, offering one-to-one caregiving partnerships to people in need.

It might seem like a big ship to turn around, but Bretscher says Stephen Ministries’ passion for being the “after people”—the caregivers who show up after others have left—drove them to expand their ministry offerings quickly. The organization transitioned their traditional leadership training to Zoom, a move that has allowed them to equip churches more quickly and efficiently.

In addition, the ministry developed new resources to assist pastors and lay leaders with identifying and supporting those in their congregations and communities with needs. “People don’t step forward and ask for care themselves,” Bretscher said.

So Stephen Ministries stressed proactive care, including practical guidance for dividing up a congregation’s phone list to make personal calls to every member. Because of their established ministries within local churches, anywhere from 10 to 40 well-trained members per congregation could be available to receive updated training and make those calls.

I bear personal testimony of the blessing this intentional care brings. After a year in connection with Stephen Ministries resources, I entered training to become a caregiver too.

Associate pastor Jason Davison says his church, Grace Church Seattle, has viewed the pandemic as an opportunity to extend their care even further beyond their congregation’s walls.

While the church’s diaconate addresses congregational needs, Davison sees himself as a “chaplain of the city,” tending to hurting neighbors who may never enter Grace Church’s sanctuary.

As lockdowns extended across the city, Davison saw relationships, marriages in particular, suffer strain. To address this need, his congregation expanded their budget to offer more funding for those in their community seeking counseling services.

A sister church, Trinity Church Seattle, responded by establishing Bell Tower Counseling—a faith-based, nonprofit counseling center—which Davison’s congregation is also supporting.

When Davison saw children struggling relationally in remote schooling, he galvanized their congregation to rally with other churches and organizations to raise $50,000 to tutor area children and those learning on computers.

“We have a long-term farming mentality,” says Davison. This posture will be helpful for congregations seeking to navigate a post-pandemic world, recent statistics indicate.

As Christians, we know we will always have the hurting with us—and today there are more of them than we ever imagined.

Clarissa Moll is an award-winning writer and the author of Beyond the Darkness: A Gentle Guide for Living with Grief and Thriving after Loss. She cohosts Christianity Today’s Surprised by Grief podcast.

Church Life

Why In-Person Church Will Never Go Out of Style

Despite more online church options, Philip Yancey says, embodied gathering will always be relevant.

Christianity Today June 10, 2022
JYountPhoto / Lightstock

An Associated Press poll last year reported that three-quarters of churchgoers in the US plan to resume regular in-person attendance as the pandemic subsides.

The pastors I know are looking out at the empty seats with their fingers crossed, hoping that prediction will eventually come true.

I confess that during the lockdown I rather enjoyed watching church services online while lounging in my bathrobe, sipping coffee, and controlling the pace with a remote. If something failed to hold my interest, I could surf the web in search of better music or a more engaging sermon.

I’m not alone. In the UK, for example, a small percent of the population attends church on average. (The late poet R. S. Thomas, a priest in the Church of Wales, called himself “a vicar of large things in a small parish.”)

Yet a quarter of British adults watched or listened to a religious service during the coronavirus lockdown, and one in 20 said they started praying during the crisis.

As my memoir, Where the Light Fell, recounts, I’ve had a checkered history with the church. As a child, I sat through hellfire-and-brimstone sermons in my Southern fundamentalist congregation—which barred Black congregants from entering and warned against electing a Catholic president (Kennedy).

To recover, I spent a few years away from church before sampling a ’60s-style house church that substituted the Communion elements of bread and wine for Coke and potato chips.

Eventually, I settled into a more traditional church in Chicago that combined a spirit of grace with an emphasis on social justice. Moving to a small town in Colorado, however, limited my options. The church I now attend once attracted a thousand regulars—but after church splits and attrition, it currently averages less than 30.

With so many good reasons to tune in remotely, I ask myself why I have returned to the rented hall we use on Sundays.

The most important reason, of course, is to worship God. The weekly gathering underscores my creaturely status as one in need of a higher moral authority. Great souls like Martin Luther King Jr., Václav Havel, and Simone Weil have reminded us that what we believe about a Creator can largely determine how we treat fellow humans—especially the marginalized—as well as our planet.

Jesus summarized the entire law in two commands: Love God and love your neighbor. I may fulfill the first one in the privacy of my home, but what about the second? “If you want to grow in love, the way to do it is not likely going to be by attending more Bible studies or prayer meetings; it will happen by getting close to people who are not like you,” writes the Canadian pastor Lee Beach.

When I walk into a new church, the more its members resemble me and each other, the more uncomfortable I feel. One Sunday I sat sandwiched between an older man hooked up to a puffing oxygen tank and a breastfeeding baby who grunted loudly and contentedly throughout the sermon.

Church offers a place where infants and grandparents, unemployed and executives, immigrants and blue bloods can all assemble together. Where else can we find that unique mixture? Certainly not online.

Not only that, but healthy congregations look beyond their walls to address the social needs around them. For all its flaws, the church still mobilizes workers to feed and shelter homeless people, adopt foster children, visit prisoners, and resettle refugees.

In in Bowling Alone, Harvard political scientist Robert Putnam noted that “Nearly half of all associational memberships in America are church-related, half of all personal philanthropy is religious in character, and half of all volunteering occurs in a religious context.”

Rather than providing an entertainment venue, the church’s real task is to equip a community to serve others—and that task becomes more challenging for those who no longer meet in person. I’ve noticed that sharp divisions over politics tend to fade in the background when believers join together in acts of service. Indeed, a true community can begin to take shape.

As I worked on my memoir, I came to view church like a family—a dysfunctional cluster of needy people. I think back to members of my childhood church, who showed up each Sunday to hear the pastor threaten them with hell, punishment for sins, and imminent Armageddon. They came in part from fear, but also because, like a family, they needed each other to withstand the assaults of life.

Many of them were members of the working class. They didn’t sit at home evenings fretting over the fine points of theology; they worried about how to pay bills and feed the kids. When a family’s house burned down, or a drunken husband locked his wife out, or a widow couldn’t afford her groceries, they had nowhere to turn but their local church.

Since those childhood days, I have encountered many grace-dispensing churches that serve needs beyond those of their members. Admittedly, the pews are less comfortable than the chairs in my living room, and the quality of the worship service can’t match the slick productions I watched during the pandemic’s lockdown periods.

What they do tend to have, though, is a strong sense of community—something all too rare in our individualistic society.

Philip Yancey is the author of many books including, most recently, the memoir Where the Light Fell.

Culture

Study: Female Songwriters Are Dropping Off the Worship Charts

As big-label collaborations dominate church setlists, fewer Christian women are penning hits than 30 years ago.

Christianity Today June 10, 2022
Illustration by Mallory Rentsch / Source Images: Seth Reese / Unsplash

When songwriter Krissy Nordhoff moved to Nashville in 1996, she had hoped to be guided and supported by the women who had gone before her in the Christian music industry.

Her first musical mentor was a woman—her grandmother, who inspired her to start writing songs when she was five years old. But as she found success in the industry, penning hits including “Your Great Name” and “Famous For (I Believe),” there weren’t many veteran women alongside her.

“I prayed for 15 years for a mentor, for a female, that had learned how to navigate the industry, the ministry, and the family,” Nordhoff said.

Female songwriters are significantly underrepresented in worship music, and over the past 30 years, the number of women writing or cowriting hit worship songs has substantially declined.

According to Christian Copyright Licensing International (CCLI)—which tracks songs licensed to sing in churches—the last time the top worship song in the country was written by a woman was April 1994. By 2018, only 4 percent of the songs on the CCLI Top 25 were written by women.

A recent study in the Journal of Contemporary Ministry tracked the drop-off for Christian women songwriters, concluding that as the industry evolved, they have struggled to break into the spheres that produce the most popular worship music.

While some of the most recognizable worship songs of the past few decades have been written by women—Jennie Riddle’s “Revelation Song,” or Sinach’s “Waymaker,” for example—these hits are anomalies.

Back in April 1994, the song “I Love You Lord” by Laurie Klein held the top spot on the CCLI Top 25. Klein wrote “I Love You Lord” in a difficult moment during a morning devotion outside her trailer in 1978, a story that stands in contrast to many of the current top worship songs, with lyrics crafted for worship and radio play.

“Many popular songs today are written in intentional collaborations as part of a highly competitive industry,” said Anneli Loepp Thiessen, the study’s author and a PhD candidate at the University of Ottawa. “As the contemporary worship music industry has developed, it has become increasingly commercialized, with men subsequently coming to dominate the Top 25 list. Women have not only struggled to hold the No. 1 spot, but any spot on the Top 25.”

Female songwriting has a long history in the faith, dating back of course to Scripture itself. The powerful songs of Miriam, Deborah, and Mary have taught and inspired the church for millennia. Words and music penned by Hildegard of Bingen, Fanny Crosby, Anne Steele, Darlene Zschech, Sinach, and Brooke Ligertwood have ministered to millions of worshipers.

But the current trends in the worship industry have some experts worried about female voices getting edged out.

In her research, Loepp Thiessen explores how celebrity status, commercialization, complementarian theology, and advances in technology factor into women’s participation in songwriting.

“I expected to see an increase in women,” Loepp Thiessen told Christianity Today. “And that’s not what we see. We see a decline of women songwriters, a rise in collaborations, and that women are generally not well-represented in those collaborations.”

Loepp Thiessen’s data show that in 1988, 30 percent of songs in the CCLI Top 25—published twice a year—were written by solo women, and 13 percent of the collaborations had at least one female cowriter. In 2018, 4 percent were written by solo women, and 24 percent of cowritten songs credited a female contributor.

Over 30 years, the list went from having 15 of the 50 songs written by women alone to just 2.

“It’s a little bit sobering,” Loepp Thiessen said.

A 2010 analysis in CT found that female Christian artists were absent from the Billboard top ten for a decade. Since then, cowritten songs have increasingly become the norm with the rise of influential megachurch labels like Hillsong, Bethel Music, and Elevation Worship, which dominate both church and radio playlists. Solo songwriters of either gender have become even rarer.

One might expect that collaboration would open more opportunities for female songwriters, but that hasn’t been the case.

A collaboration-oriented model seems to have intensified the importance of personal connections and the “it’s who you know” ethos of the music industry. The importance of connections is nothing new; Nordhoff was able to get a demo of her song “Your Great Name” to CCM artist Natalie Grant’s manager through her husband, who has also worked in the music industry.

But even stories like hers are becoming rarer, according to Nordhoff. It’s uncommon to see a worship artist take an “outside pitch” anymore; they tend to be writers themselves or work directly with writers they know and trust. An unknown songwriter is unlikely to find a manager, producer, or label representative who will take a demo to an artist.

Furthermore, megachurches like Bethel, Hillsong, and Elevation all have their own labels; there is an efficient system in place for writers and performers (many of whom are both) associated with those organizations to write, record, and promote music.

Elevation Worship, for example, has over two million followers on Instagram. The music it produces can instantly reach a huge following, catching the attention of worship leaders eager to discover new, engaging music.

It’s also possible that the male-centric worship music genre that evolved during the late 1990s and early 2000s helps explain the persistent difficulties women have finding space in the worship music industry. Musicians like Matt Redman, Chris Tomlin, and David Crowder came to fame as worship leader–songwriters, performing rock-influenced music, in the vein of a historically male-dominated genre epitomized by the image of a man with a guitar.

Loepp Thiessen points out that, increasingly, women only show up in the CCLI Top 25 in mixed-gender collaborations, and often as one woman in a group with several other men. No all-female collaborations have made the list since 1988. Rather than opening up space for women to contribute, the collaboration model in the industry seems to be squeezing them out.

Her findings were not surprising to industry veterans like Nordhoff, who has experienced firsthand the ways in which women struggle to be heard or even included as collaborators.

Creative collaboration is vulnerable and emotional. For some, this kind of partnership between men and women is uncomfortable, particularly in ministry settings where close male-female relationships outside of marriage or family are seen as potential liabilities (or strictly off-limits, per the Billy Graham Rule or similar boundaries).

“It’s easier to avoid learning all of those things, I think,” said Nordhoff. “It’s actually harder for [men] to learn how to bring females in and how to navigate that.”

Loepp Thiessen’s research further highlights this dynamic; her analysis shows that of the 11 male-female collaborations that have made it to the CCLI Top 25 since 1988, eight of those were collaborations between husband-and-wife teams.

Even so, Nordhoff has seen and been a part of fruitful, healthy collaborations and hopes to see more.

“I do think it’s possible for us to learn to work together as brothers and sisters,” she said. “It’s imperative to the church of the future.”

It’s worth asking why the CCLI Top 25 is a helpful barometer to use in examining the health and inclusiveness of the worship music industry.

There are, after all, many female songwriters, performers, and worship leaders—Davy Flowers, Maryanne J. George, and Tasha Cobbs Leonard, for example—whose work is respected and recognized. Why should it matter so much that they aren’t producing high-ranking “hits”?

https://open.spotify.com/embed/playlist/3yl2MzwUJAessNx8749Q0y?si=108d24f8bcf04f22

“Because the lists are used to build a global worship repertoire, songs that reach the CCLI list are encountered more often, leading to more frequent singing in churches, a higher reporting of use, and subsequently to repeated occurrence on the Top 100,” Loepp Thiessen wrote. “In other words, the cycle is self-reinforcing.”

When a songwriter’s work reaches the CCLI Top 25 or 100, their words, view of God, experiences, and wisdom are able to reach and minister to more of the church. Reaching the top lists isn’t just about achieving a higher level of fame or influence in the industry. A more diverse group of songwriters contributing to the music of the church will, Lord willing, enrich our worship and deepen our understanding of the divine.

Women like Nordhoff are determined to amplify women’s voices and help broaden the creative community that is producing the most widely. sung worship music in the US. Nordhoff wants to provide resources and a network of support for women coming up in the industry.

To that end, she started Brave Worship, a community for female songwriters through conferences, writing workshops, and meetups. According to its mission, “the voices of mothers and daughters are not only valued but needed. You can hear belonging, healing, freedom, and unity when they sing, and many have said they hear angels.”

Culture

Texas Soul Singer Wrestles with ‘the Old Man’ and Finds God’s Grace in First Album

“Because of the faith we put in Jesus, we get to write a different story.”

Christianity Today June 9, 2022
Courtesy of Micah Edwards

Micah Edwards does not want to become like his father.

At 27, the retro soul singer from Houston has reached the age when many men slip into a resemblance. It just happens. The timbre in their voices, the way they couch a phrase, or how they respond to a situation seems, suddenly, exactly like their fathers’.

And it doesn’t feel like a choice, but the manifestation of inherited traits. The re-expression of psychic wounds. Repeated family patterns, emerging as unshakable identity. Is this who I am?

The King James Bible has a term for the self you recognize and don’t want to be: “the old man,” a colloquial phrase for “father” and a synonym for the sin a Christian has to struggle to put off. Edwards knows the feeling.

He is a father himself now. His baby was born just a few weeks ago. He picks up his son, Benjamin David, while he talks on the phone.

“I just believed this lie from the Enemy, You’re going to be just like him,” Edwards told CT. “But because of the faith we put in Jesus, we get to write a different story. The Lord brought me out of chains, believing I was doomed to repeat what I saw.”

That’s what his album, Jean Leon, is about: the choices Edwards’s father made, what that did to the family, and how, by faith, he will be different from him. The title comes from the combination of his parents’ middle names. Years in the making and long teased online—while his previous single “Moments” racked up seven million streams—the album releases Friday, June 10.

“There was a moment in time I believed,” Edwards sings on the title track, “I could never escape your reality / But that was yesterday, now I don’t feel the same.”

In the music video he made for NPR Music’s 2022 Tiny Desk competition, Edwards sits on a stool in front of a mic in a garage crowded with barbecue sauce, hunting trophies, and a Ms. Pac-Man machine. He taps the heel of his brown cowboy boot as the bass player behind him lays down a thick groove and a horn section swings into action.

“Oh, baby!,” he sings. “Brokenness is all I’ve ever known—ever known. / But I know the good Lord has far more for me / And I’m not gonna take the gravity / That’s weighing you down.”

Edwards’s parents got divorced two years ago, ending a marriage roiled by his father’s infidelity, narcissism, and abuse. The five kids in the family are still reeling, but also relieved. The cycle of their parents’ bad choices has finally been broken. Now they can move forward.

For Edwards, that means not becoming like his father. When he talks about it, he talks about choices and discipline, about gritting his teeth and being a man.

When he sings about it, though, he sings about a life transformed by love. He sounds like no one so much as Augustine, an anxious heart that has found rest.

“I will be a better father than my own,” he says toward the end of the album, “Not ’cause of me but by grace and grace alone.”

Edwards’s lead guitarist, Ryan Stueckemann, says this deeply religious album wasn’t what he expected when he started playing with Edwards, but he’s also not surprised this is where they ended up.

“From the jump I knew Micah just really loves Jesus,” he said. “The first time we practiced he asked if we could pray, so this is like the most Christian non-Christian band there could be.”

Stueckemann works full time as the music minister at a Methodist church. Three other members of the band are in worship ministry as well, not to mention Edwards, who sings on Sundays at the nondenominational Sandbox Church.

They didn’t come together to perform Christian music, though. They started with a shared bond over Great American Songbook standards like Nat King Cole. They moved into ’60s soul music and old-school country covers, which allowed them to start performing at weddings and corporate events around Houston. They called themselves the Honky-Tonk Revivalists.

Those gigs stopped with the pandemic. But when the band could finally get back together to practice, Stueckemann recalls, Edwards had imagined a new sound. He had an idea about how he could bring soul and country together.

“We sounded like the Commodores, and then he was like, ‘I want to add some Cody Johnson,’” Stueckemann said. “‘I said, ‘Dude. I don’t even know how those things go together.’

“And someone in the band said, ‘What does that even mean?’

“And Micah goes, ‘Think about yourself riding a horse.’”

They laugh about it now, but it worked. They had a new sound, “Texas Soul,” which was like a throwback to Sam Cooke, Otis Redding, and the vibe of Motown, embellished with country tones. It shares musical DNA with Leon Bridges and Charley Crockett, but what really holds it together, according to Stueckemann, is Edwards’s voice, which is raspy but also pure and joyful.

“Texas Soul” wasn’t like praise and worship or contemporary Christian music, but it did have a spiritual depth, Stueckemann said. It could carry pain and convey hope—just what they needed for an album telling the story of a broken family, the wreckage of sin, and a man trying to be a new kind of man.

The story is Edwards’s, but it might also be every Christian’s, coming of age.

“My parents are awesome,” Stueckemann said. “But I’ve had heroes fall. You get into your late 20s, and there are just parts of your life that are going to fall apart. Parts you thought were no-doubters.”

Stueckemann grew up playing worship music for Harvest Bible Chapel. The Chicagoland megachurch was plunged into scandal in 2018 when independent journalist Julie Roys reported allegations of misused funds and claims that pastor James MacDonald bullied, belittled, and deceived church staff. MacDonald was fired from the church in 2019.

“There are things I’ve lost in the last five years that I never thought we’d have to deal with,” Stueckemann said. “I hope this album offers a different path to talking about what the Lord does in suffering, in the middle of unplanned disasters.”

Going down a different path than “the old man, which is corrupt according to the deceitful lusts” (Eph. 4:22, KJV) can be hard work, though. It’s not easy to figure out how to break patterns and reject inheritances.

Madeline Edwards, Micah’s older sister, a professional singer going on tour this summer with Chris Stapleton, said it took faith. She’s seen healing happen through her and her brother’s commitment to their respective churches.

“When you go through the kind of s– we did, there’s no way to go back to normal,” she said. “The only things that really helped were therapy and prayer and digging into the Lord. Our church communities really lifted us up—they just lifted us up in prayer.”

It wasn’t like that when the Edwardses were kids, though they were always in church. Church—like music and school and sports—was about performance. About being good enough to hold the attention and win the approval of their father, Madeline says.

It was only later, when she was leading worship in an Acts 29 church plant and he was plugging in in a Reformed University Fellowship campus ministry, that the two eldest Edwards kids understood Christianity could be a response to God’s gift of grace.

For Micah, that story also involves meeting his wife, Chelsea, who showed up at the campus ministry one day and changed everything for him.

“It wasn’t long before love songs / made more sense to me,” he sings in “The Girl from the Valley.”

When Madeline Edward sees Micah with his wife and now his son, she thinks of all the years he spent agonized by the thought he might become like his father. He was so worried about the inevitability of it, but he underestimated what love would do to him.

“When you love someone,” Madeline said, “you don’t have to constantly think, How do I not cheat on this person? You want to give yourself to them. How do I serve this person? You don’t have to work so hard not to do the right thing. It’s like with God, it’s an overflow of love.”

https://open.spotify.com/embed/track/38zNWMi1YRsvaVq3RuZcyV?si=b9ed0464b7e24a2e

The album follows that journey in Edwards’s life as he discovers love, learns to receive grace, starts to offer forgiveness to his parents, keeps fighting with fear, and learns to rely fully on Jesus.

The album ends with an original rendition of “In Christ Alone.”

As Micah Edwards has built a fanbase on social media, the message has resonated.

“Just found your music,” someone wrote in a recent comment on Edwards’s Instagram. “It spoke to my soul like nothing else in the longest time. Gonna be huge, Grammy material and stuff, hope so. … Stay firm in Jesus. He comes first, everything else after him.”

Joe Rodriguez, an elder at Edwards’s church, thinks it connects to people because so many are trying to deal with things from their past and from previous generations. They’re trying to do things differently, take on responsibilities that were shirked by others, and change things for themselves and their children.

Edwards, he said, leans on God.

https://open.spotify.com/embed/album/25Fj6y3HHWEMfxy1PmtTap?si=Guprm9chSa2e2gMPxZTxlQ

“I always tell him he’s like an usher,” Rodriguez said. “Not like Usher the singer. Like an usher in church. He’s using his gifts to bring us to the Spirit. He brings us in, where everyone can have access to God.”

As Edwards waits in his home in Houston, though, and anticipates the release of his album, he can still feel the fear. He can still imagine that he might fall into the patterns he saw modeled for him. He’s guarding himself.

“I know that the Enemy is coming with lies and temptations,” he says. “I know that the Enemy is coming to take it all away, and I know what that looks like. I know what it looks like for a man to choose himself and for those choices to destroy a family.”

But when he looks at his newborn, he feels something else. He thinks, Isn’t it all a gift? The baby. His wife. The music. The chance to learn from the bad past and not just repeat patterns. The opportunity to be a different kind of man.

The grace of it all is overwhelming.

“You caught me in a very thankful space,” he told CT.

Then the new father—who is not the old father—kisses his son. He kisses him and kisses him all over his face, love overflowing.

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