It’s winter in Chicago. The sun is nowhere to be seen. The skies are gray and heavy with gloom. I’m on a flight to Sacramento, gazing out the window as the plane begins to take off. Slowly, we rise through the dense layer of clouds. Then suddenly—light. I find myself above the clouds, surrounded by a breathtaking expanse of sky that looks like an ocean of waves crashing into one another. And there, shining in all its brilliance, is the blazing sun. This beauty had been there all along, hidden by the gloom. I just couldn’t see it from below. Perhaps our lives are much the same, aren’t they? Amid trials, afflictions, and the mundane rhythms of life, it’s easy to lose sight of God and what He's doing. We feel like He’s silent, unmoving. We ask questions, demand answers, and we want them now. Yet, maybe what we truly need isn’t more clarity—but a high perspective . What if we trusted that God is still working, even when we can’t see or feel it? What if, instead of staring into the present gloom, we fixed our eyes on His promises and the future glory to come? I want to share a Bible verse with you: “And I am certain that God, who began the good work within you, will continue his work until it is finally finished on the day when Christ Jesus returns" ( Philippians 1:6 ). This verse isn’t about us—it’s about Him . It’s not centered on the work in me, but on the One doing the work in me. God isn't finished yet. He won’t abandon His sanctifying work, no matter how gloomy life feels. He sustains us through joy and sorrow, through clarity and confusion. The future may be unknown to me, but my God is not. And as long as I know Him, I don’t have to worry about what the future holds. I can rest in the truth that God is sovereign—that He is working all things for my good through the intercession of the Holy Spirit, preparing me for the eternal glory found in Jesus Christ. No sorrow is wasted. No heartache is buried. The Lord has a plan that transcends the gloominess of life. So, lift your eyes above the clouds. See not what is seen, but what is unseen—the everlasting glory that awaits us in our Wonderful Counselor, Jesus. It is there that He will wipe every tear. And there, all death, sorrow, crying, and pain will cease to exist. Jesus will make all things new.

“Expositional preaching presumes a belief in the authority of Scripture—that the Bible is actually God’s Word” (Mark Dever, Nine Marks of a Healthy Church ). A Call to Wake Up Several weeks ago, I sat in a Caribou Coffee reading Nine Marks of a Healthy Church  by Mark Dever . I first picked it up as a freshman at Moody Bible Institute—not for class, but because I longed for wisdom as I pursued faithful pastoral ministry. Now, six years later, I was reading it again—same book, same truths, same God. The words I had underlined still rang true. I felt refreshed, as though the wisdom of faithful shepherds was being poured back into me. Yet, at the same time, I was burdened. The book revealed not only what a healthy church should  be, but also how far many churches have drifted . Not What It Seems Many churches declare, “We believe the Bible is God’s Word and our ultimate authority.” That sounds about right—but does the pulpit reflect that conviction? Too often, sermons have turned into shallow talks where God is strangely absent. Scripture has become a springboard for personal agendas. This reveals not just bad methodology, but bad theology . The Bible is treated as authoritative only insofar as it aligns with one's presuppositions.  Most preachers do not proclaim truth; they proclaim what they believe  to be truth. Why Education Isn’t the Fix Some think the solution is formal theological education. But education alone cannot cure unfaithful preaching. A diploma does not protect against eisegesis —that is, the act of forcing our ideas into the biblical text. God does not call the most qualified. Rather, He calls the faithful. It is not education that qualifies a man to preach; it is the Spirit of God working through the Word. He qualifies those who are called. The Guise of Christianity One of the most dangerous shifts today is the replacement of Gospel-centered preaching with moralism in the guise of Christianity. Sermons on love, forgiveness, kindness, and unity are not inherently wrong in themselves—but when preached apart from Christ, they become hollow platitudes of moralism. They become what is known as moralistic therapeutic deism . Even Gandhi believed in those values, yet he did not know Christ as his personal Lord and Savior. If someone like Gandhi could sit comfortably under your preaching, you may receive applause from him, but not from Christ. The pulpit is not a platform for TED Talks, self-help, or cultural commentary. The pulpit exists to proclaim the Gospel of Jesus Christ. Such a message is offensive in nature because it inevitably confronts our sinfulness and declares our desperate need for a Savior. Jesus never watered down His message to keep a crowd. In John 6 , many turned away when His words were too hard, and He let them go. Faithful preaching does not adjust God’s truth to fit human taste. Every Preacher Preaches Something The question is not if  we preach, but what  we preach.  What is the standard of our preaching? Is it our decency? Our sincerity? Our charisma? No. Our standard is Christ crucified. That is the offense. That is the power. And that is the hope we preach. Too many sermons begin with cultural agendas or personal grievances rather than God’s Word. A preacher upset by criticism may grab Matthew 7:1  (“Judge not…”) to defend himself, twisting it into a slogan for tolerance. But he misses the point entirely, because that text is about judging rightly, not  avoiding judgment altogether. Preaching becomes hollow when it begins with man-centered presuppositions rather than God’s Word. A sermon shaped by our ideas or agendas will add nothing new. Truly, it only reinforces the preacher’s own views. That is not  proclamation. And, most definitely, that is not  worship. Why You Don’t Hear God Many churches don’t hear God because they’ve already decided what they want Him to say. If we claim God’s Word is our authority, then our preaching must reflect that. When Scripture is reshaped to fit cultural agendas or preferences, it is no longer God’s Word being preached—and the church ceases to hear God. The Word That Gives Life From the very beginning, God’s Word has given life. By His Word, creation came into being ( Genesis 1 ). By His Word, dry bones lived again ( Ezekiel 37 ). And ultimately, by His Word made flesh, life and light came into the world ( John 1 ). Christ is the Word of God in person—the ultimate  revelation of God and the only  source of eternal life. To preach Scripture faithfully is to proclaim Christ and the Gospel. Preaching that is not Gospel-centered cannot lead people to Christ. Only in the Gospel of Jesus Christ does preaching become truly life-giving. A Call Back to Faithful Preaching Faithful expositional preaching matters. We need men who will handle the Scriptures with reverence and conviction—approaching the biblical text with a high view of its authority and seeking to uncover its meaning as the author originally intended ( exegesis ) . It is through the hearing of the faithfully preached Word that hearts are pierced, faith is stirred, and new life begins ( Romans 10:14–17 ).  The church does not need more "eloquence" or “relevance”—it needs God’s Word, rightly divided and rightly proclaimed ( 2 Timothy 2:15 ). How Beautiful We were not called to merely  preach. We were not called to entertain, to draw crowds, or to maintain a culture. We were called to proclaim Christ and Him crucified, being unashamed of the Gospel—even if it costs us popularity and  attendance. When many turned away from Jesus, He asked the Twelve if they wanted to leave as well. Peter responded, “Lord, to whom shall we go? You have the words of eternal life” ( John 6:68 ). That must be our conviction. That must be our message. Let every sermon be saturated with the Gospel of Jesus Christ, for everything in Scripture ultimately points to Him. “How beautiful upon the mountains are the feet of him who brings good news… who publishes salvation… who says to Zion, ‘Your God reigns’” ( Isaiah 52:7 ).

God, Is That You? This event began as a regular Bible college chapel service and became a weeks-long worship event, drawing in thousands of believers. Not only did the event draw people; it elicited many, many opinions across the American nation. The awakening and renewal of hearts were challenged. False testimonies arose against one’s brothers and sisters in Christ. Slander was across social media. The potential work of God was heavily doubted and mocked. These were Christians’ harsh responses to an event called the Asbury Revival. I firmly believe that such responses to the Asbury Revival reveal an unhealthy form of skepticism—driven by the pride of self-righteousness—often disguised as “godly discernment.” Regarding the revival at Asbury, this blog post is not to elicit my opinion or yours. However, surrounding the event’s conversation, I want to discuss something deeper that was more rather apparent: a critical spirit . While believers are called to “test the spirits to see whether they are from God” and to have “powers of discernment… to distinguish good from evil,” believers are not called to cause others to feel inferior because of theological disagreements ( 1 John 4:1 ; Hebrews 5:14 ). Why is it that when God does a supernatural work in our lives, we don’t question Him, but when He does the same to others outside of our theological circle, we question Him and His work? Why is it that when Jesus chooses to reveal Himself in a dream to an ISIS Jihadist, we refuse to believe that the limitless God can do such a thing today? Why is it that when God heals someone suffering from an incurable disease, we call it craziness and foolishness, and even perhaps attribute it to the work of Satan? If God so chooses to work beyond our theological tradition, who are we to speak against Him? Have we forgotten that the Word of God is more authoritative than our theological tradition, friends? Have we limited God to our theological tradition, making the supernatural God a natural god? Woe to us. I say again, woe to us. We have become no greater than the scribes and the Pharisees. Even when we don’t think we are like them, we are them. Perhaps we’ve made our theological tradition (whether it be Reformed, Baptist, Presbyterian, Charismatic, Wesleyan, etc.) the biblical standard. Perhaps we’ve limited the unlimited God to what we can only finitely perceive in the mind. Friends, we need to repent from traditionalizing the faith with our human theological systems. If we don’t, we will have a low view of God and a critical spirit. (Note: I must clarify that I am not advocating for a complete voidance of theological tradition. I am rather asserting that we must let Scripture shape our theology rather than letting human theological traditions shape Scripture. For example, just because I might lean towards the Reformed tradition, I should not read Scripture through the lens of the Reformed tradition. Unlike Scripture, Reformed tradition is not inspired nor inerrant or infallible. I must let Scripture shape my theology rather than shaping Scripture with my presupposed theology.) Signs of a Critical Spirit When we have a critical spirit, we will often have the tendency to elevate ourselves on a self-righteous pedestal and put God in a box. There are four signs of a critical spirit that I want us to be aware of, and when I mention them, I must say to evaluate yourself—not others. 1. We question the authenticity of a work of God beyond measure. A critical spirit is quick to ascribe the works of God to the works of deceiving spirits when God performs a supernatural, divine work. A critical spirit mocks God just as the brothers of Jesus did when they said, “Leave here and go to Judea, where your followers can see your miracles! You can’t be famous if you hide like this! If you can do such wonderful things, show yourself to the world!” ( John 7:3-4 NLT ). A critical spirit will ask and say: If that is a work of God, why isn’t He doing that here? Surely, that is not God. Questioning the authenticity of God beyond measure only reveals we don’t really know who the supernatural and all-powerful God is. 2. We point out the sins of others without recognizing our very own. A critical spirit will see the sins and mistakes of others before their own, and is judgmental, seeing others as inferior to themselves. When we have a critical spirit, we will often believe we are morally and spiritually sufficient compared to others. Self-righteous comparison occurs when we assess the failures of others to our self-righteous successes. Scripture says, “For if anyone thinks he is something, when he is nothing, he deceives himself” ( Galatians 6:3 ). Not recognizing our own sins before God prevents us from rightly repenting. 3. We use Scripture to demean others. A critical spirit will often use the Word of God to attack others for their disagreeing beliefs, and will not recognize when they pervert the Word of God towards others. God’s Word is misused when we employ it without love. Using Scripture in such a way is a clear sign that we are those who “honor” Him with our lips while our hearts are far from Him ( Matthew 15:7-9 ). Demeaning others with Scripture shows that we haven’t truly grasped the Word’s purpose and Christ’s love at all—whether it be for us or others. 4. We always complain. A critical spirit will often complain, being unable to find any sense of gratitude at all. It is difficult for us to find gratitude in God when our hearts are consumed with indignation. When we complain, we are like the Israelites in the wilderness who grumbled, “Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the meat pots and ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger” ( Exodus 16:3 ). The Israelites couldn’t find gratitude in the fact that God delivered them from Pharaoh’s enslavement and harsh treatment. Having a critical spirit prevents us from praising God for what He’s done, what He’s doing, and what He’ll do, especially when He chooses to work beyond our human theological tradition. Constant grumbling only reveals how worldly we still are and diminishes our gospel witness to the world when we do so to our own brothers and sisters in Christ. Resisting a Critical Spirit for Others Love like Jesus ( John 15:12-13 ; 1 Peter 3:9 ). Friends, we are commanded by Jesus to love our neighbors just as He loves us. When we are met with unexpected words, we must seek to display the love of Jesus. We cannot love others if we do not see others the way that Jesus sees them—that is, in the imago Dei . Encourage others ( Romans 14:19 ; 15:2 ). We are to pursue peace and edification with others. When we feel our theological differences prevent us from having peace with others, we must acknowledge commonality in the gospel. For the edification of our Christian friends, we must build them up with both truth and love. Extend grace and forgiveness ( Ephesians 4:32 ). We are to forgive others as we have been forgiven by God. We can only forgive one another by having a tenderhearted kindness. And if we ever forget what forgiveness looks and feels like, let us look to the forgiveness we have in Christ. Resisting a Critical Spirit for God What can we do to resist a critical spirit for God? For the believer, a critical spirit is often a product of a misaligned heart before God. Sometimes when our hearts are misaligned, we will be prone to experience what is known as “ spiritual dryness .” Being spiritually dry causes us to have no joy in God and no desire to fellowship with other believers. So, as believers, we must come before the Lord and be in His Word. We must pray. We must be restored to the joy of His salvation ( Psalm 51:12 ). Friends, we must get right with Jesus now . The bad news is: we’ve sinned and need to repent. The good news is: His love is for you; His promise is for you; His grace is for you; His forgiveness is for you. His arms are open wide for sinners like you and me. “The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks” ( Luke 6:45 ). Jesus is our good treasure. So let us be filled with the awe and wonder of Jesus. Let us be filled with the praise of Jesus. Worthy of Praise Souls are being saved at events with which we might have theological disagreements, but Jesus is worth the praise. God is being magnified in ways we don’t expect, but Jesus is worth the praise. God is choosing to work outside our human theological tradition, but Jesus is worth the praise. Is Jesus worthy of your praise?

Holier than thou? Pastors are no holier than their laypeople. Because pastors are in places of authority by God’s grace and calling, some have taken it as their identity, assuming superiority above their church members. Some have become puffed up with conceit in their dismissal of correction and conversation. Some have forgotten that all believers are one and indwelled by the same Holy Spirit. Some have gone even further and elevated themselves with the title “Pastor.” Pride deceives us, saying that we are something more when we are not. When a pastor allows pride to consume them, they will later realize that their pride kills opportunity, leadership, and relationship. Pastors are not perfect and we should not hold them to an impossible standard of perfection. However, that should not be an excuse for them (and myself, as an aspiring pastor) to not continue growing in Christlike humility—to be more like Jesus. Here are 3 sayings of a prideful pastor, with signs and remedies. 1. “If you don’t agree with my teaching, you don’t agree with God.” Sermon preparation is hard and time-consuming. For most, it takes a whopping 15-20 hours just to faithfully prepare a 30-minute sermon. But when a preached sermon is butchered, a lack of faithful and diligent preparation (e.g., examining the Word, interpretation, reliance on the Spirit, etc.) is almost always the main reason. This often stems from a sense of utmost self-confidence, leading to carelessness towards God’s Word. There is a lack of preparation for sermons. As God’s servant, a pastor should present themself “to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth” ( 2 Tim 2:15 ). The remedy for such lack of preparation is to make time to faithfully prepare sound messages for the sake of winning souls for Christ, whether in season or out of season ( 2 Tim 4:2 ; Titus 2:1 ). When there is a lack of preparation for sermons, pastors are prone to preach questionably unbiblical sermons (e.g., Moralistic Therapeutic Deism ). If the Bereans tested Paul’s teaching by carefully examining the Word ( Acts 17:11 ), believers today should do the same with their pastors. In the case that questionable teaching is given, congregation members may pull the pastor aside to discuss the preached message, and correct the pastor with truth and love ( Gal 6:1-2 ). However, when the pastor is consumed with pride, there is often a rejection of accountability and correction . The pastor assumes he is in the right and others are in the wrong. The pastor believes he and his preparation are sufficient and need no sharpening. The remedy for rejecting accountability and correction is quite simple: accept correction from other believers and hold fast to sound teaching ( Prov 19:20 ; Prov 27:17 ; 2 Tim 1:13 ). But what if it’s a different scenario? What if the pastor preaches a biblically sound message and others disagree with him? In most cases, the prideful pastor tends to be dismissive of conversations with those who seek further understanding. The prideful pastor responds with words that destroy rather than words that edify. The remedy for such dismissiveness is to listen intentionally to the concerns of the people, walk through God’s word together, and build them up by speaking words that are seasoned with grace ( Jas 1:19-20 ; Eph 4:29 ; Col 4:6 ). 2. “My way is the highway.” Pastors attend meetings all the time. Such meetings discuss church events, church decisions, etc. Sometimes pastors will encounter clashing opinions when they discuss church decisions with their leaders. The pastor listens to different perspectives and opinions but does not necessarily hear what is being proposed. The pastor already formulates what he is going to say in response rather than hearing the perspectives and opinions of others first. He shuts down proposals, perspectives, and opinions in favor of his very own because he thinks that he is “biblically” correct (which may not be the case). There is a self-centered ambition . The pastor wants but does not have, so he fights for it until everyone is silenced ( Jas 4:1-3 ). He assumes power and authority even above other pastors and elders since he is the pastor. He assumes his perspectives and opinions are higher than those of others because he was the one who had formal Bible training in seminary. His pride blinds him from seeing different perspectives. The remedy for this self-centered ambition is to seek God’s glory to preserve unity by considering the values and needs of others above one’s own ( Eph 4:3 ; Col 3:17 ; Phil 2:3-4 ). Although pastors serve as shepherds in the local church, they are still sheep under the True Shepherd, Jesus. As sheep, pastors are prone to wander sometimes and can still be blinded by pride. Sometimes the pastor assumes that his way is the highway because he has lost sight of the value of what other believers have to say. That is, sometimes the pastor forgets that other people can also be led by the Spirit to give valuable input. There is a forgetfulness that other believers also have the Holy Spirit ( Rom 8:9 ; 14 ). Although pastors have a ministry degree that no one else in their leadership has, every single leader serving alongside him has the Holy Spirit. The remedy for this forgetfulness is to remember that not only the pastor can be led by the Spirit to make decisions for the church but also others ( Acts 11:12 ; 15:28 ). 3. “My name is Pastor ____.” I’ve saved this one for last because it is not as obvious compared to the previous ones; it is very subtle. The way pastors greet and introduce themselves to others apart from their local churches often shows where their identity lies. I’ve met men who’ve traveled across states—not for any ministerial purposes—and still introduced themselves with the title “Pastor” in front of their names. On the other hand, I’ve also met men who’ve traveled for ministry yet introduced themselves without the title “Pastor” in their name. Here is some food for thought: Are we, pastors and myself, merely pastors or do we serve as pastors? There’s a big difference. For the prideful pastor, there is a desire to be called Pastor by anyone virtually anywhere. Jesus states, “But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven. Nor are you to be called instructors, for you have one Instructor, the Messiah. The greatest among you will be your servant. For those who exalt themselves will be humbled, and those who humble themselves will be exalted ” ( Matt 23:8-12 ; emphasis added). Jesus was not literally forbidding the use of the words father , rabbi , or instructor but rather had warned His disciples against the practice of taking titles as a means of elevating oneself above others, as this was what the scribes and Pharisees had done. The scribes and Pharisees were driven by their pride, seeking status and respect from everyone above the glory of God. They coveted the title that came with their position and desired to be called “rabbi” by all. This (not so) subtle gesture indicates scorn, causing others to feel incapable and of lesser righteousness. The Lord is scornful towards the scorners but gives grace to the humble ( Prov 3:34 ). Let us not be scorners but humble. Jesus extends His grace to us. He does so even in His warning to not seek the high places, saying, “The greatest among you will be your servant.” Therefore, the remedy for the desire to be called Pastor is to be servant-hearted and carry no such title as your identity ( Matt 23:11 ). Strive for Christlike Humility Pride is a killer. Crucify it before it crucifies you. Let us exemplify the Christlike humility that Paul speaks of in Philippians 2:5-7 : “Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men.”

Charlie Kirk (Ross D. Franklin/AP) The Death of a Truth-Teller I don’t usually write articles tied to national headlines. Just last week, I wrote about the false apostle David E. Taylor and how hypocrisy can creep into the church. Yet today, I feel heavy-hearted and compelled to turn to a different story—the assassination of a man many recognized as a truth-teller: Charlie Kirk. Let me be clear from the start: this is not a political article. While it appears Charlie’s death was the result of political violence, that is not my focus here. Instead, I want to look at what many may overlook. I must also say that I didn’t fully agree with Charlie on everything he ever said or stood for. But that’s simply reality. We will never fully align with any one person, and that’s okay. He wasn’t perfect (none of us are), yet God still used him to speak and proclaim truth—and that matters . Like all of us, Charlie had moments he likely regretted—words spoken too sharply or statements that didn’t land well. But it would be a mistake to let those overshadow what he ultimately stood for. At his core, Charlie stood for the Gospel. He championed the truth of salvation in Christ and the authority of Scripture. He consistently pointed to a Christian identity rooted in grace and truth. He defended biblical morality: the reality of sin and grace, traditional marriage between one man and one woman, God’s order for family and society, and a pro-life stance on the sanctity of unborn life—all while standing firm amid cultural pressures, especially regarding the LGBTQ+ movement. That is the Charlie Kirk I want to reflect on here—not the quick soundbites circulating on TikTok, but the biblical convictions underlying his voice. What Is Truth? When Jesus stood accused before the crowd, the Roman governor Pontius Pilate brought Him into his headquarters and asked if He had done anything wrong to be accused. Jesus declared that He was born to be a King and that His mission was to “bear witness to the truth,” adding, “everyone who is of the truth listens to My voice” ( John 18:37 ). Pilate, much like many in our own generation, struggled to grasp the weight of those words. His response was the haunting question that still echoes throughout history: What is truth? Soon after, Pilate brought Jesus back out to the crowd. Convinced of His innocence, he asked whether they wanted him to release Jesus—the sinless God-Man who is Love —or Barabbas, the notorious murderer, robber, and rebel. Love  stood before them, yet the crowd demanded the release of a criminal, and Pilate washed his hands to free himself of the guilt. Moments later, Love  was crucified for humanity, while humanity rejoiced over His death. Love’s  confrontation with the world’s sin provoked anger, rejection, and hatred. His experience reveals the cost of bearing truth—a cost that Charlie Kirk, and all martyrs of Christ, faced in their own ways.  Love and Hate, According to the World We live in a world so confused it cannot even recognize truth. Humanity, at its best—or rather, at its worst—cannot bear truth because it strips away our pretenses and exposes the darkest parts of us. Truth reveals our desperate need for saving from sin and   ourselves .  Yet we’ve been deceived into believing we are enough and can accomplish everything apart from God. We’ve crowned ourselves as our own gods, clinging to the lie that “my truth is my truth” and “your truth is your truth.” But we should know that truth ceases to be truth the moment it becomes subjective . Truth is anchored not in opinion or experience, but in God’s Word ( John 17:17 ). And here is my outcry to my Christian brothers and sisters: love and truth are never enemies. The world desires to pit them against each other, but when we are washed and renewed by the Holy Spirit, we realize that love and truth have always  been one. This world redefines love as tolerance and affirmation, and hate as disagreement. But the God who is Love did something radically different. He confronted sin ( Matthew 5:21–26 ), exposed religious hypocrisy ( Matthew 23 ), and challenged cultural norms ( Luke 13:10–17 ). He spoke about the Kingdom of God ( Mark 1:15 ), warned about Hell more than He talked about heaven, and did not stop those who walked away from Him ( John 6:60–66 ). Love came to bear witness to absolute truth—the reality of God, the reality of sin, and the reality of salvation in Him. This truth confronts, exposes, and transforms. Those who embrace the truth of Love  find life; those who reject it remain in darkness ( John 8:12–32 ). Love  was hated for being a truth-teller, and He told His disciples: “If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours” ( John 15:18–20 ). Affirmation is not the same as love, and disagreement is not the same as hate. Though many fail to grasp this, Charlie understood it as he engaged in some of the most contentious issues of our time. In doing so, he unashamedly proclaimed the message of Love . We must not let the world distort what God has established from the beginning. Truth and love are never rivals; they remain inseparable, no matter how much the world tries to convince us otherwise. The Message of Love The Devil rejoices when truth-tellers are silenced. The world martyred the prophets of old and the early believers for proclaiming God’s truth. But death never has the final word. We know this because Love  rose from the dead. The death of a messenger could never erase the message of Love . Charlie Kirk wasn’t perfect, but neither are we. Yet, God uses imperfect people to point to His perfect truth. Unlike Pilate, may we not wash our hands when the world pressures us, abandoning truth and compromising our convictions just to avoid conflict or discomfort. Instead, may we proclaim the message of Love , even when it costs us everything.

The Reality of Hypocrisy Hypocrisy is everywhere. Sadly, it even finds its way into the church. It’s easy to notice in others, yet far harder to see in ourselves. At its core, hypocrisy is a work of the flesh, and those who practice it habitually  only reveal they do not truly have the Spirit of God. As Warren Wiersbe notes, hypocrisy is a “shortsighted practice.” It often hides behind a mask of status or reputation—especially in ministry—seeking the approval of man rather than God. The word hypocrisy  derives from the secular Greek term hupokrités , which literally means “actor.” John MacArthur explains, “An actor attempts to play a convincing role on the stage, pretending to be someone that he is not.” That is the essence of hypocrisy: a performance . Jesus often used this word to describe those who appear religious but lack a genuine relationship with God. It is a façade —an outward act without heart transformation. But no mask lasts forever, and, in time, one’s true nature will be revealed. Jesus reminds us: “Nothing is covered up that will not be revealed, or hidden that will not be known. Therefore whatever you have said in the dark shall be heard in the light, and what you have whispered in private rooms shall be proclaimed on the housetops” ( Luke 12:2–3 ; cf. Psalm 7:9 ; 90:8 ; Ecclesiastes 12:14 ; Romans 2:6 ; 1 Corinthians 4:5 ; Revelation 2:23 ). When Hidden Deception Is Exposed The recent case of David E. Taylor —a self-proclaimed apostle and founder of Kingdom of God Global Church—illustrates this truth. He and his ministry claim to have healed countless individuals and even raised some from the dead . Yet, behind the scenes, a different reality was unfolding. According to a Department of Justice press release , Taylor was indicted on ten counts, including conspiracy to commit forced labor and conspiracy to commit money laundering. Victims, whom he referred to as his “armor bearers,” were allegedly coerced to transport women to him, carry out specific actions such as administering Plan B emergency contraceptives, and work at his ministry’s call center without pay. Reports also detail physical and psychological abuse when financial goals were not met. David E. Taylor is a ravenous wolf in sheep’s clothing. He would be, if Jesus described it, a hypocrite. His years of deception and abuse have finally been exposed, standing as a vivid reminder of the type of people Jesus warned us about ( Matthew 7:15 ). Seven Indicators of Hypocrisy False prophets and disciples may look and sound like Christians, but their fruit—that is, the way they live—reveals the truth ( Matthew 7:15–20 ). Jesus pronounced seven woes on the scribes and Pharisees, showing the indicators of a hypocrite ( Matthew 23 ): (1) Hypocrites shut people out of God’s kingdom and hinder them from Gospel truth,  (2) Hypocrites teach a religion of works but not true righteousness,  (3) Hypocrites lead others but are spiritually blind themselves,  (4) Hypocrites follow God’s Law strictly but miss its intent,  (5) Hypocrites perform religious observations without sincerity, (6) Hypocrites look righteous on the outside but are spiritually dead, and (7) Hypocrites despise true prophets of God and pretend to honor them. Hypocrites are not just a problem of the past; they exist today. They may lead ministries, post seemingly godly content online, or be involved in many church or denominational activities. Outwardly, they look and sound like believers, but the fruit of their lives reveal otherwise.  As Scripture warns: “For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds” ( 2 Corinthians 11:13-15 ). Such people are those “having the appearance of godliness, but denying its power… always learning and never able to arrive at a knowledge of the truth,” yet Paul reminds us that “they will not get very far, for their folly will be plain to all” ( 2 Timothy 3:5 , 7 , 9 ). Contend for the Faith Our generation is plagued with chasing charisma over truth. We elevate influential personalities above faithful ministers of God, craving comforting words instead of messages rooted in Scripture. We may embrace Christian virtues such as faith, love, and forgiveness, yet still neglect an active relationship with God. Too often, our grasp of the Gospel only stops at the death of Christ on the cross, when in reality it is meant to shape every aspect of our lives through what Pastor McYoung Yang calls “Gospel lens.” Without the foundation of Christ, we are not standing on solid rock, but, rather, on sinking sand. As Christians, we are commanded to “not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world” ( 1 John 4:1 ). Discernment is not optional; it is a command . We must develop the courage to recognize deception, speak out against false teaching, and reject false teachers ( Ephesians 5:11 ; Romans 16:17-18 ).  We are also commanded to contend for the faith ( Jude 3 ; 1 Timothy 6:12 ). Our weapon is the Word of God, which is “living and active, sharper than any two-edged sword” ( Hebrews 4:12 ; cf. Ephesians 6:17 ). With Scripture in hand and Christ as our foundation, we stand firm, being able to resist falsehood and hold fast to the Gospel that saves. A Call to Self-Examination Many ministers preach accountability yet fail to hold themselves accountable. For them, accountability seems to apply only to others, while they protect their own reputation at all costs. We must be careful because preaching without practice is exactly what Jesus warned against—it is the beginning of hypocrisy. If we claim to follow Christ, we must honestly examine ourselves. Do our actions behind closed doors match what we proclaim in public? Do we depend on appearances and human approval? Do we judge others for their sins while overlooking our own? These questions reveal whether our faith is authentic or merely a performance. But even if we fall short, it doesn’t have to be the end. God’s grace is available to meet us where we are. He invites us to repent, turn to Him, and cherish Jesus for who He truly is. When we do, we can proclaim with joy, “Blessed is he who comes in the name of the Lord” ( Matthew 23:39 ), and know that His grace and mercy are able to fully cover our sins and offer true forgiveness. Closing Remarks Defend the faith. Contend for the faith. Pursue accountability. And repent. Only when Jesus is our greatest desire can we overcome hypocrisy, for God will bring all things to light, and what is hidden will be revealed.

Introduction Being young in ministry can feel like both a gift and a burden. Many have said my youthfulness brings a sense of energy, fresh perspective, and the chance to grow early in my calling. But I think it also comes with underlying and unspoken realities within the Hmong church. Young ministers are often measured first by age, rather than by faithfulness to God’s call. In stepping into ministry, we encounter quiet assumptions that are worth naming—not to shame, but to spark honest conversations about how we see leadership and discipleship. “You lack the experience.” Different perspectives and biblical convictions are sometimes dismissed simply because someone is young. The assumption is that youth equals inexperience—even when there is real experience. The concern here is not about undermining the wisdom of elders but about making sure we do not miss the bigger picture of God’s work in and through the whole church. Our mission of proclaiming the Gospel never changes. Yet, the ways ministry is carried out adapt with each generation. If we close our ears to younger voices too quickly, we risk confusing cultural preferences with biblical truth. “You’re just here to fill in.” At times, younger ministers are treated as “fillers”—leading youth, helping with worship, or stepping in when no one else is available. Those roles are valuable, but when they are seen as the extent of a young minister’s calling, discouragement can grow. The question isn’t whether older leaders should hand over the reins, but whether there is space to affirm and develop God’s calling in the younger generation rather than using them only as stopgaps. “You know the Bible, but not life.” This often feels like a backhanded compliment. Bible education and rigorous study are recognized, yet teaching is brushed aside simply because of “life experience”. Sure, life experience matters —there’s no denying that. It would seem odd for someone who’s never been married to counsel a married couple about marriage. But here’s something I think the Hmong church tends to forget: God has never limited His work only to those with many years behind them. Throughout Scripture, He has spoken through both the young and the old. The authority of Scripture does not depend on the speaker’s age, experience, or status; it rests entirely in the Word of God itself ( 2 Timothy 3:16–17 ). God Uses All Generations, Not Just the Old Scripture shows us time and time again that age does not disqualify. Both the young and the old have been used by God in pivotal ways.  Abraham was called to father a nation in his old age ( Genesis 12:1–4 ). Moses was chosen to lead Israel out of Egypt when he was past what many would consider his “prime” ( Exodus 3:1–10 ). Neither were called because of their “life experience”. What mattered most was their obedience and faithfulness to God, not the number of years behind them. At the same time, God has also entrusted the young with extraordinary responsibility. Timothy was given pastoral oversight while he was still young ( 1 Timothy 4:12 ; 2 Timothy 1:6–7 ). David was anointed king as a boy ( 1 Samuel 16 ). Jeremiah felt too young to proclaim God’s truth as a prophet ( Jeremiah 1:6–7 ). Jesus called uneducated teenage disciples to carry the gospel to the ends of the earth. If God could use both the young and the old in these ways, why would we assume He cannot use young ministers today? Why do we shut them out? From prophets and shepherd boys to fishermen and tax collectors, God has never limited His work to a person’s age. Questions the Church Needs to Ask It’s worth asking some honest (and uncomfortable) questions to foster Gospel-centered conversations in the Hmong church:  Do we value age more than spiritual maturity? Are we protecting Hmong tradition at the expense of the Gospel? When younger ministers speak from Scripture, do we truly listen—or quietly dismiss them because of age? Do we merely view younger ministers only as helpers? If God has used both young and old throughout Scripture, what gives us the right to sideline either today? A High Cost Ministry was never meant to be done alone. The church is strongest and most faithful to God’s mission when it embraces the Spirit’s work in both the young and the old. Each generation sharpens the other ( Proverbs 27:17 ), and together we reflect Christ more fully. Both young and old bring gifts, perspectives, and callings that God can use to advance His mission. When generations work together—listening and learning from one another in the riches of God's truth— the church becomes a Gospel-centered community, equipped to reach the lost in changing times. Times are changing, and cultures are shifting. The methods that reached the lost yesterday will not be enough today. The Hmong church needs to hear fresh voices and discern how the Spirit is leading, which will inevitably require utmost humility, trust, and change that is both Gospel-centered and Spirit-driven. Yet if our primary focus becomes preserving Hmong culture and heritage, we risk losing what matters most—the Gospel itself and Christ at the center. Without Him, we are not a church. And we would be nothing more than another clan-based organization. How tragic it is when our unity rests on "Hmongness" rather than on Christ. As for me, I will not let others despise me for my youth. I will press on to represent Jesus faithfully, because His calling is not bound by age. “Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity” ( 1 Timothy 4:12 ).

Author's Note: This is Part V of the Church Hurt Series. If you haven't already, please read Part IV here . As previously mentioned, church hurt is more than just a buzzword; it signifies a profound pain that reflects overwhelming darkness. While churches are called to embody the teachings of Jesus, they often fall short due to sin and brokenness, resulting in deep anguish and suffering—pains that are frequently ignored or “swept under the rug.”  In this article, I would like to share some pastoral words of encouragement from six anonymous pastor-friends representing various Hmong, Korean, American, and multicultural churches, along with my reflections on their insights. Anonymous Pastoral Words of Encouragement Pastor 1 Take your time—don't let anyone pressure you to rush your healing. Don’t allow others to minimize your pain. Seek a community that will support you without judging the scars you carry. Pastor 2 The pain caused by the church is real, and your feelings are valid. I encourage you to be open and, when ready, approach those who have hurt you to seek reconciliation. Forgive others just as the Father has forgiven you. Pastor 3 Unfortunately, church hurt is real and happens all too often. Few things are more painful than experiencing spiritual abuse and betrayal within a community called to love and care for your soul. While I don’t want to downplay your pain, I want to remind you that we serve a God who has also endured abandonment, abuse, and betrayal—far beyond what we can comprehend. He understands your suffering and grieves with you when injustice and abuse occur within His body. He is with you in the midst of your pain, and there is healing available. The enemy will try to use this hurt to sow division within the church and turn people away from Christ. He will use church hurt to isolate you from God and the Christian community. But our God is able and willing to turn what the enemy meant for evil into a catalyst for healing and a testimony to others. While I would never advise anyone to stay in a spiritually abusive church unwilling to pursue true reconciliation, it's important to remember that there is no substitute for the local church. We are called to commit ourselves to a healthy body of believers. Contend for unity within the church, and remain steadfast through difficulties. If necessary, find a new, biblically sound church, and seek biblical counseling to help you grieve, heal, and forgive those who have hurt you. Pastor 4 Process your pain, forgive the church, and heal—but don’t go through it alone. Even though it’s “church hurt,” God still calls us to be part of His body and to walk with His people. Seek healing within the community He’s placed you in, or find a healthy one where you can grow and heal together. Pastor 5 There is healing—Jesus heals in every way. While relationships may have caused the brokenness, it’s through relationships that healing can be found. Surround yourself with those who uplift you, and let God use those connections to restore and renew you. Pastor 6 Be faithful! God sees you. If you're a ministry leader who has experienced church hurt, remember that it’s okay to step away from ministry at times. Your spiritual health matters, and sometimes you need space to focus on it. (That doesn’t mean to stop attending a local church. Church is still important.) Pastors often forget that they, too, need to be poured into and refreshed. Prioritize your well-being so you can serve from a place of strength. Fostering a Healthier Church Environment As I reflect on these pastoral words of encouragement to those who have been deeply hurt by the church, a thought comes to mind: one misplaced word at church does more damage than anywhere else . This is why we need a culture of love, grace, and forgiveness. These qualities are not simply "Christian values"; they are the natural expression of someone who loves, exalts, and believes in Christ. These qualities flow within the believer who is filled with the Holy Spirit. It is contradictory to claim to love Christ while harboring hate for one's own brother or sister within the church ( 1 John 4:20 ).  Church, we have seen and heard stories of church hurt. It is not foreign to just one particular church; it is everywhere . Church members are forced to endure torment in silence, while pastors face disgrace and struggle to muster up strength for the next Sunday. Is this what the church was meant to be? Is this what Christ had envisioned?  Church Hurt & Biblical Accountability We, as the Church, need to openly address church hurt. Speaking about church hurt isn’t about shaming or gossiping; while it may sometimes lead to that, it is not the godly approach that Christians are called to take when confronting sin within the church. Discussing church hurt should be a means of biblical accountability for both pastors and congregants. What does Scripture have to say? “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector” ( Matthew 18:15-17 ). "Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted” ( Galatians 6:1 ). “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” ( 1 John 1:9 ). “ But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. ‘Purge the evil person from among you’” ( 1 Corinthians 5:11-13 ). The Purity of the Church Is At Stake Biblical accountability ensures the purity of the church, and this purity is crucial; it is what truly matters. A church that lacks purity cannot effectively reflect Christ. False doctrine leads to reckless living. Reckless living results in broken relationships. Broken relationships cause emotional pain and a loss of trust. This spiritual stagnation becomes inevitable, creating a lack of accountability and ultimately diminishing the church's witness to the world. The need for sound doctrine and personal accountability in building healthy, Christ-centered relationships in the church becomes obvious when there’s a lack of biblical accountability, leading to confusion and dysfunction within the church. How ironic would it be that the Body of Christ, designed to reflect Christ’s compassion, causes greater anguish than the world outside?  We are called to so much more than that, Church. Live on earth as it is in Heaven. Be a witness—a Christ-reflecting  witness. To your brother. To your sister. To your pastor. To the world. Don’t misrepresent Jesus to others.

Author's Note: This is Part IV of the Church Hurt Series. If you haven't already, please read Part III here . Pastors Experience Church Hurt Too Church hurt is often discussed from the perspective of congregants, but I believe less attention is given to the emotional and spiritual wounds pastors endure within the church. Pastors, while serving as spiritual leaders and shepherds, are not immune to church hurt. In fact, their role often exposes them to unique pressures, criticism, and isolation. This article will dive into the specific ways pastors experience church hurt, the emotional and spiritual toll it can take, and how they can seek healing while continuing to lead their congregations. Three Common Hurts Faced by Pastors Unrealistic Expectations Pastors are often viewed with great admiration, being seen as the "professional" Christians within the church. Congregants may place high expectations on pastors to be spiritually perfect and readily available, sometimes unintentionally treating them as personal saviors. While pastors are deeply knowledgeable about Scripture and are expected to reflect the character of Jesus, it's important to recognize that they, too, are imperfect and in need of grace. The expectation that pastors be available 24/7 can be overwhelming, as they are looked to for spiritual guidance and support. However, as congregants, we must remember that our ultimate source of hope is Jesus. As John MacArthur puts it, “Pastors and elders are undershepherds, who serve under the ‘Chief Shepherd.’” Pastors are not meant to be saviors; their role is to point us to the Savior, Jesus. As we consider the role of pastors, it’s essential to remember that they have other responsibilities outside the church, including family and personal commitments. Supporting and encouraging our pastors is vital, acknowledging that only Jesus is perfect and always available. Living within the framework of Scripture regarding the expectations of a pastor is crucial. We should avoid placing unrealistic qualifications and demands on them and instead align our expectations with biblical teachings. Scripture outlines the moral qualifications for overseers (i.e., pastors and elders) to ensure they have blameless character ( 1 Timothy 3:1-7 ). Pastors are called to “shepherd the flock of God” ( 1 Peter 5:2-3 ). They are responsible for preaching and teaching sound doctrine, including refuting those who oppose the truth ( 2 Timothy 4:2 ; Titus 1:9 ; Acts 20:28-31 ). Additionally, pastors are to equip the saints for ministry ( Ephesians 4:11-12 ) and care for the spiritual health of the congregation, watching over the well-being of their flock ( Hebrews 13:17 ). When pastors are supported within their capabilities, they can thrive in their calling. They will likely strive to meet the church's expectations, growing in their roles and fostering a strong community. Scripture emphasizes that while shepherds lead with biblical guidance and care, the congregation is called to faithfully obey and submit to them, fostering joy in ministry while acknowledging that these overseers will ultimately give an account to the Lord one day ( Hebrews 13:17 ). This aligns beautifully with the biblical design set forth by the Holy Spirit in Scripture, allowing both pastors and the congregation to flourish in their respective roles. Personal Attacks and Harsh Criticism One of the most difficult aspects pastors face is navigating gossip, slander, and harsh feedback from congregants. These issues can arise in everyday interactions, team settings, or even on social media. Unfortunately, in the close-knit environment of a church, words can spread quickly, leading to misunderstandings and mistrust. This can create a toxic atmosphere that affects not only the pastor’s well-being but also the overall health of the congregation. Pastors may find themselves in the position of needing to address these rumors and slanderous remarks, which can be incredibly draining and disheartening. When issues such as declining attendance, financial difficulties, or conflicts among members occur, pastors may bear the brunt of the blame. This perception can stem from unrealistic expectations that they should be able to fix every problem and lead the church flawlessly. In reality, many factors contribute to the dynamics of a church, and it is often a collective responsibility rather than a personal responsibility. This undue blame can lead to feelings of isolation, discouragement, and frustration for pastors. In light of these realities, it’s essential for congregations to foster a culture of open communication and grace, allowing pastors to serve without the heavy burden of unwarranted criticism. By doing so, both pastors and the church community can work together to create a healthier and more supportive church culture.  Loneliness in Leadership Did you know that nearly all pastors look for support outside their local churches? Whether it's for encouragement, spiritual guidance, or peer support, most pastors pursue these outlets with other pastors because they often don’t feel emotionally or spiritually safe sharing their personal struggles, which are frequently tied to ministry pressures, the weight of shepherding, family obligations, or even their sins. It’s a reminder that even those who shepherd others also need to be shepherded themselves.  Pastors often face emotional isolation, which can be one of the most challenging aspects of their leadership role. They may feel that they have no one to confide in, leading to a profound sense of loneliness. The weight of their responsibilities, coupled with the expectation to remain strong and composed, can create barriers to open communication. This isolation is compounded when pastors lack a safe space to share their thoughts and feelings, making it difficult for them to navigate the challenges of ministry.  Differing views and opinions among pastors or church leaders can intensify feelings of loneliness. When leadership teams are not aligned in vision or approach, it can create a sense of sharp division and make pastors feel isolated in their perspectives. They may struggle to find common ground, leading to uncertainty about how to address issues within the congregation. This lack of unity can hinder ministry efforts and further contribute to the emotional burden pastors carry.  Corrupt church leadership is a very real thing. It often stems from situations where men who may not be biblically and morally qualified are elected to positions of eldership, and in many cases, these individuals are primarily motivated by a desire for authority and power. These men may lack comprehensive knowledge of the Bible and will prioritize their preferences over what is biblical, which can create tension with the pastor and potentially lead to a church split. While this type of hurt is not always visible to the church, it highlights the importance of having qualified and supportive leaders within the church to foster a biblically healthy environment for both pastors and their families. Pastors may struggle with vulnerability, fearing judgment or a loss of trust from their congregation or ministry leaders. The pressure to present themselves as competent and unwavering can deter them from sharing their struggles or admitting when they need help. This fear of vulnerability can create a cycle of isolation, as they may avoid seeking support to protect their image, ultimately leaving them feeling alone in ministry. Recognizing these challenges is crucial for fostering a supportive environment for pastors. By encouraging open dialogue, promoting like-mindedness among leadership, and creating a culture that values vulnerability, congregations can help alleviate the loneliness that many pastors experience, allowing them to thrive in their roles and minister more effectively. The Pastoral Perspective of Church Hurt Shepherds struck by sheep often feel they cannot show their hurt. They may feel compelled to bury their hurt so deeply that they maintain a good repute on the outside. However, some pastors note that such deep and buried pain will ultimately rot and manifest itself in unhealthy ways, such as projecting stress onto one’s family, succumbing to temptations, intentionally undermining ministry, or even stepping away from ministry altogether.  It is important to note that this can often lead to a sense of bitterness. Such bitterness may manifest itself through harsh sermons, unkind actions, and unloving words, causing ministry to feel like a burden rather than a joy. And instead of thriving, the focus of ministry shifts to merely maintaining the status quo. Another pastor adds: “Pastors are very much human and by that I mean they are capable of perpetuating unhealthy patterns of behavior if they don't receive the help they desperately need. It is far too common to see unresolved hurts cause a pastor to become calloused and defensive, [being] incapable of offering the empathy and tenderness that is necessary for true pastoral care to flourish within their ministry. However, if a pastor has godly mentorship, a healthy spiritual community as support, and a church that handles these church hurts well, [these things] can build and prepare the pastor to deal with further hurt that is sure to come in life and ministry.” Other pastors note that experiencing church hurt can result in two contrasting outcomes: it can enhance self-awareness or instill a sense of fear and caution about making mistakes. On one hand, the pain of church hurt may encourage pastors to reflect on their actions and decisions, helping them to grow and become more sensitive to both their own needs and those of their congregation. On the other hand, the anxiety of repeating past mistakes or encountering further criticism can lead to hesitation and insecurity, causing pastors to be wary of taking risks or fully engaging in their ministry.  While they aspire to contribute more in leadership meetings, pastors may feel compelled to protect themselves from those they are serving with. This duality illustrates the intricate emotional difficulties that pastors navigate as they strive to lead effectively while wrestling with their experiences of hurt. The Pastoral Response to Church Hurt All the pastors I've spoken with unanimously acknowledged the importance of having various outlets and support structures. They rely on other pastors or ministry partners outside their families and local churches (most times) for accountability, encouragement, and prayer. They all agreed that pastors must have the opportunity to process their thoughts and emotions healthily with other mature believers to effectively minister to their congregations.  As "undershepherds" of Jesus, pastors should strive to seek the Lord along with godly counsel while navigating their response to church hurt. Once their hearts are aligned with the Lord and they have developed a thoughtful plan of action to address the offending party in a manner that is God-honoring, they should aim to respond to and resolve the issue of church hurt. Such God-honoring resolutions can only stem from a genuine understanding of the Gospel of grace and forgiveness. That is, if Jesus—the Head of the church—has graciously forgiven His wrongdoers, then pastors are called to do the same ( Colossians 3:13 ). We Are the Body of Christ Pastors are human beings who, like all of us, fall short of God’s glory. They are still sinners who are far from perfect, just as we are. They will make mistakes, but that should never warrant any kind of church hurt. We often forget that when pastors experience church hurt, their families often bear the weight of it as well. While God has appointed pastors to positions of authority to lead the local church by exemplifying Jesus, we are also called to model Jesus for them. We, pastors and congregants, are the Body of Christ ( 1 Corinthians 12:27 ).  As Christians, we are meant to represent Christ to one another. Let this be our noble calling: to be a city on a hill that embodies salt and light ( Matthew 5:14-16 ), to act as ambassadors of Christ ( 2 Corinthians 5:20 ), to do everything in the name of Jesus ( Colossians 3:17 ), to walk in love just as He has loved us ( Ephesians 5:1-2 ), and to be holy just as He is holy ( 1 Peter 1:15-16 ). This, Church, is our heavenly duty. Continue reading the Church Hurt Series here .

Author's Note: This is Part III of the Church Hurt Series. If you haven't already, please read Part II here . Types of Church Hurt   Having addressed these misconceptions about church hurt, I will now discuss the various ways church hurt can manifest. I ought to add that, although the following types I mention can be universally applied beyond the local church, I will be discussing them within the particular context of the local church.   Emotional Abuse   Emotional abuse in the local church setting may look like public humiliation, verbal abuse, breach of confidentiality, or gaslighting.  Public humiliation  is when the church singles out and criticizes members in public settings, causing them to feel an immense weight of shame and embarrassment. In most cases, this is done in an attempt to shame and shun certain individuals.  Verbal abuse includes insulting, belittling, or harshly criticizing individuals. This often happens under the pretense of “discipline” where abuse is disguised as a corrective guidance, making it difficult for the individual to recognize and report it. Such harmful words are often aimed at a person’s character rather than addressing the problem at hand with respect and empathy, while still reinforcing that individual’s worth and dignity.  Breach of confidentiality is when any private information that was disclosed in confidence is openly shared with others, leading an individual to have feelings of betrayal. This often happens in the disguise of prayer. For example, “Jordan told me not to tell anyone this, but he’s been struggling with addiction and feels a lot of shame for it. Pray for him.” Gaslighting occurs when individuals are made to doubt their own experiences and perceptions, suggesting that they are simply overreacting or imagining problems. According to some survey results I received in October of 2023, the argument — which was made by a few ministry leaders and/or pastors — states that people are “overreacting to the hurt they’ve experienced in their churches” and that “church hurt isn’t a thing.” Some reading this article right now don’t believe church hurt exists and think that it is a topic blown out of proportion. Have we considered that maybe we are practicing gaslighting without even knowing it? That perhaps we are the perpetrators of church hurt and have turned a blind eye to our victims and their buried pains?   Spiritual Manipulation Along with emotional abuse can come spiritual manipulation. Spiritual manipulation might look like coercive control, twisting Scripture, making threats of divine punishment, or even spiritual gaslighting. Coercive control is when individuals are demanded unquestioning obedience and loyalty, and are told that dissent means spiritual failure. Many pastors today practice this amongst their other pastors and elders in board meetings when decisions aren’t made smoothly. Many ministry leaders practice this when they’re given the chance to take the pulpit and will say something like this: “If no one agrees with you, God is not with you!” Twisting Scripture seems to be prevalent today just as it was in Jesus’s time. If the scribes and Pharisees misinterpreted and misapplied God’s Torah ( Matthew 23 ), we ought not to be surprised that there are preachers out there today who do the same with God’s Word ( 2 Peter 2:1-4; Matthew 24:11 ). These kinds of preachers will often misuse biblical texts to justify their abusive behavior or to manipulate members into compliance. They are, as Apostle Paul says, people who have the appearance of godliness but deny its very power ( 2 Timothy 3:5 ). Threats of divine punishment may go hand-in-hand with twisting Scripture. I’ve noticed that such threats are only made when a party doesn’t have their own way. When the church is lacking financially, some pastors will make threats of God’s curse among the congregation for not tithing. Or maybe you’ve even heard this one, as it’s pretty common in conservative and traditional churches rooted in legalism: “If you don’t go to church, you’re going to hell.” Spiritual gaslighting is when individuals’ life experiences are invalidated and are told they are not faithful enough. Let's take a look at one example. Depression affects many professing believers today. And if you know Charles Surgeon, then you ought to know he suffered from depression as well. Yet, he was one of the most faithful Christians to ever live. Some may see others in their depression and say that if they just had enough faith in God, their depression would end. Having faith in God will not always cure depression, just as it will not always make cancer disappear. And may I add that having faith in God does not make one immune to church hurt, either.     Sexual Abuse and Misconduct   Hidden within the shadows of many churches is the tragedy of sexual abuse and misconduct. Such instances can manifest in inappropriate behavior, exploitation of power, failure to address allegations, and victim blaming.  Inappropriate behavior occurs when leaders or members seek to engage in unwanted physical contact or sexual advances. When “no” is not enough, certain individuals will go to great lengths to fulfill their desires, even at the expense of another person's purity. Exploitation of power is when a person uses their position of authority to exploit others sexually. Though this example may not be fitting since we are in the context of the local church, I think it’s worth noting the scandal of Ravi Zacharias. He was a well-known apologist who did ministry internationally and was well-acclaimed by many people of the faith. However, heartbreaking news struck when multiple women came forward after his death, revealing that Zacharias had sexually abused them by leveraging his reputation and position, along with making threats of divine punishment. Failure to address allegations occurs when reports of sexual abuse are disregarded or inadequately addressed, often prioritizing the protection of the abuser over the victim. We can take a look at the sexual abuse scandal within the Southern Baptist Convention (SBC) where reports of sexual abuse were concealed and dismissed, downplaying the traumatic experiences of many victims. Victim blaming , like gaslighting, shifts the blame to the victim for the abuse, suggesting that they either provoked it or deserved it. No one would think their minister would do such a thing. How could they, right? But that’s where we might be wrong. We must realize that no one in positions of authority should ever be exempt from scrutiny when it comes to sexual abuse or anything for that matter. How devastating it is when the holy place meant for solace is only a place where scars of suffering are merely born.   Financial Exploitation   Money can be an issue within the church. Financial exploitation is identifiable when there is pressure to tithe and misuse of funds.  Pressure to tithe looks like members being coerced to give more money than they can afford, using guilt or promises of spiritual rewards in Heaven as leverage. Pastors or church authorities may twist Scripture and even leverage their position of authority unjustly to achieve such means. And if they have to, they will threaten God’s curse upon the members as well.  Misuse of funds occurs when leaders misappropriate church funds for personal use, which can lead to a breach of trust. Sometimes, it may include unethical financial practices that benefit a few at the expense of the congregation.    Exclusion and Marginalization   While the church is intended to be a loving community of believers, instances of exclusion and marginalization still occur. Factors that come into play are discrimination, favoritism, and social exclusion.  Discrimination occurs when individuals are treated unfairly based on their race, gender, socioeconomic status, or other characteristics. Growing up within the Hmong church community, I've observed a lingering stigma in many traditional churches and that is this: Hmong Christians should not connect with Christians from other ethnic backgrounds. Consequently, if a Hmong Christian chooses to leave the Hmong church to join a multicultural congregation, they may be perceived as betraying their own people. Similarly, when non-Hmong individuals attend Hmong church services, they might sense unwelcoming glances and feel as though their presence is disregarded. Favoritism exists in every church. When it concerns leadership opportunities, service opportunities, resource allocation, or recognition and praise, certain groups or individuals are continuously favored while some are excluded. Social exclusion is when individuals are alienated unjustly based on their past, the reputation of their family members, or even differing theological views. It’s a sad reality that individuals can’t go to church without being defined by their past sins and mistakes. Even the slightest theological disagreements have led some to elevate secondary matters to primary importance, which can result in the social exclusion of those with differing views from church events or gatherings. The Impact of Church Hurt  Church hurt is complex and not as black and white as it might seem. As we’ve recognized the various ways church hurt can manifest, it is vital to also understand the impact it has had on those affected. If we’ve been hurt by the church so deeply, we might have a loss of trust in the church. It's natural to come with certain expectations, and it’s not wrong. If God has shown you in Scripture that the church should be loving, encouraging, forgiving, prayerful, and accepting, then it's reasonable to expect these qualities, isn't it? What would a church look like if there was no forgiveness? No love? No faithful teaching? No carrying of one another’s burdens? We would be nothing but a self-professing vessel of Christ without the Spirit of Christ. We would merely be self-deceived, thinking we are something when we are not. We might start feeling anxious, depressed, isolated, or even like we have PTSD. The pain we never expected in such a holy place has filled us with worry and fear. Sunday mornings become something we dread. We feel the judgmental stares as soon as we step onto church grounds. The neglect from fellow church members makes us feel like Christ has forgotten us. We might have strained family and social relationships. Those who’ve experienced victim blaming have had their reputations ruined, marking them as liars and horrendous sinners. Our families might believe the word of the church over our own. Our communities might never welcome us ever again.  And ultimately, we might have altered perceptions of God and faith. How can God be good if His own people are not? How can God be loving if His own people are not? Is Christianity a fraud? People genuinely wrestle with these questions. I know because I once did, too. We will struggle to see Christ as the Head of the church when we do not see the Body functioning in submission to Him.    Open Your Eyes to Church Hurt As Christians in submission to Jesus, we must seek to represent Jesus well. We’ve been entrusted by God with His very gospel to represent our heavenly citizenship here on earth ( 1 Thessalonians 2:4; John 18:36; Philippians 3:20 ). We may be in this world, but we are not of it ( John 17:16 ). We must seek to spread the message of Christ by first reflecting Jesus through the Holy Spirit’s empowerment ( Acts 1:8; Ephesians 4:17-32; Galatians 5:25 ). We love because He first loved ( 1 John 4:19 ). We forgive because He first forgave ( Ephesians 4:32 ). If we say we are of Christ, we cannot  turn a blind eye to the detrimental reality of church hurt. There is another reality that we’ve often overlooked. Pastors, like regular church members, also experience church hurt. From weathering demoralizing criticisms of their preaching style to grappling with loneliness and the weight of unrealistic expectations, pastors silently struggle with a myriad of church hurt experiences within their ministries.    Continue reading the Church Hurt Series here .

Author's Note: This is Part II of the Church Hurt Series. If you haven't already, please read Part I here . In the intricate tapestry of the church, a phenomenon often lurks in the shadows, leaving scars on hearts and souls: church hurt. Yet, amidst the whispers and the pain, misconceptions abound, veiling the true nature of this complex experience.    Church hurt is not merely a buzzword or a passing trend; it is a reality  for countless individuals within congregations worldwide. However, understanding what constitutes as church hurt is essential, as misconceptions often cloud our judgments. It’s not merely about theological disagreements or differences in methodology. Nor is it about “getting your feelings hurt” or being overly sensitive.     Rather, it’s about acknowledging the profound impact of the emotional, spiritual, and relational wounds inflicted within the context of the sacred church community—a community, when pitted against the standards of this world, known to be of the greatest love, encouragement, and healing.     In the first part of the Church Hurt Series, I offered a broad definition of church hurt, explored four potential causes for its occurrence, and highlighted its prevalent presence today. In this second part, I seek to illuminate the reality behind church hurt, unveil its varied forms, and shed light on its profound impact on many today.    Clarifying Misconceptions of Church Hurt  There seem to be a lot of misconceptions about church hurt that I think it’s important to address them. Some believe they’ve experienced it. Some don’t think it exists. Some think church hurt is merely an overreaction to the simplest of pains. I think it’s paramount that we visit some points to clear out any misconceptions before we dive deeper, understanding why we must talk about church hurt.     Disagreement with Church Teachings  Having differences in the interpretation of Scripture with someone is always, always prone to happen. It may be with your pastor, your leaders, or another church member. And interwoven into those differences come personal theological disagreements. Maybe your pastor has a different perspective on eschatology than you do. Maybe someone’s interpretation of the gift of speaking in tongues is different than yours. Although one might not be able to agree on certain theological aspects with another, such scenarios should not be considered church hurt.    To prevent disagreement from growing into possible church hurt in the future, we must acknowledge the role of constructive dialogue where we can have a healthy debate with one another, understanding that everyone is diverse in their own theological beliefs in one way or the other. For example, consider the topic of baptism from the differing perspectives of two brothers in the faith, R. C. Sproul and John MacArthur. Despite having such disagreements, both could agree to disagree and still had a healthy fellowship. However, if the theological differences are just too vast to reconcile (e.g., differences in primary doctrines, dogma, the gospel, etc.), consider joining another church that aligns more with your theology rather than causing division.   Normal Conflicts   Minor interpersonal conflicts between individuals often include misunderstandings and miscommunications. Maybe a church member was having a baby shower and didn’t invite you to it. Maybe a church member sent you the wrong date and time for Bible study. Whatever it is, these are normal conflicts between one individual and another, and should not be considered church hurt.     We can recognize that these scenarios aren’t experiences of church hurt when there is no presence of malice or abuse. Talk to the individual about their intentions. Discover whether or not there was a miscommunication. Have both parties come to a mutual understanding of the matter at hand. We should seek resolution through healthy communication.   Organizational Decisions and Changes   As new generations rise, we should expect change. Changes may include the administrative choices of switching the service times, creating another service for a different language-speaking congregation, changing how a certain sub-ministry runs, or even — believe it or not — changing the color of the chapel’s carpet. Leaderships change. Roles change. Ministries change.     Given that we should embrace many changes, I don’t want to minimize the impacts of organizational decisions. Some may feel their voices aren’t heard when they’ve voted differently against the majority. Some may feel the church authorities always disagree with their suggestions. God places people of authority in our lives for us, and sometimes they will make decisions that we won’t always agree with (and that’s okay!). Most times, however, we ought to consider that those decisions may be helping the overall  body of the local church. We shouldn’t let preferential matters split us up, and we can only do so by grounding ourselves in the authority of Scripture.   Personal Disappointment   We’re all human beings who have expectations of one another. When your church recently installs a new head pastor, you just can’t get past the way the pastor preaches because his preaching style is different from the previous pastor. When your pastor shows up just five minutes late to a church event due to familial matters, you are disappointed in him for not being on time. Although you might experience a sense of disappointment because standards are not met, it shouldn’t constitute as church hurt.     Oftentimes, I think we expect our church leaders to be Jesus to us—perfect in everything. One pastor once told me that he gets the impression that the church sees him as a “ professional  Christian” which he is not. Pastors are just like us: sinful human beings. They will make mistakes. And we should, like Jesus, extend grace (and of course, if the situation calls for it, accountability). There’s room for personal growth and maturity on our end as we seek to adjust our expectations of pastors and church authorities rightfully in accordance with the Word.   Constructive Criticism and Accountability   As a writer, teacher, and preacher, I must confess: criticism hurts sometimes. If the illustration I gave in my sermon fell through and someone told me there could be improvement in that area, it would sting a bit. But, it’s a good sting. It is constructive feedback. It is meant to help me grow  to be my better self. Although constructive criticism can hurt sometimes, it isn’t church hurt.    If a pastor, for example, takes his main Bible passage out of context for multiple sermons and someone mentions it to him, a part of him might shrink. He would probably believe that he had studied and prepared so well that there was no way he made those mistakes, that maybe it’s not him who’s wrong, but rather, them. That bit of pride would kick in him. His spirit might feel offended. And although he might feel this way—hurt and tense—he must recognize that there’s a need for accountability. He needs someone to keep him from wandering from the truth of God. He needs someone to help him realize when he is doing something that is not God-honoring. And if there is a corrective discipline where he’s put on hold from preaching until he’s restored in the faith, then it isn’t church hurt.    Accountability will sting. Healthy church discipline—though it might hurt—isn’t church hurt especially when it’s done in a gracious and restorative manner. Church discipline, however, can  turn into church hurt when biblical procedures are avoided, and when it is done in an unloving, shaming, and shunning manner that does not align with Scripture. Continue reading the Church Hurt Series here .

When a place of trust and healing becomes a place of doubt and anguish, what happens?   A Story of Church Hurt Author's Note: For confidentiality purposes, pseudonyms are used to protect individuals from public disclosure.   Jane was raised in a very traditional church with a very devout family. Her family attended church services several times a week and was fully invested in the church. However, everything began to falter. Jane’s parents grew further apart with differences that felt irreconcilable and eventually filed for a divorce. Jane’s father moved out of state. Jane’s mother, Holly, later remarried another man.   Upon hearing about Holly’s remarriage, Jane’s church leadership stated that Holly’s children could attend church service but Holly could not. This forced Holly to depart the church that she had been a part of her whole life and find a different church for her family. Jane, on the other hand, was upset that she was forced to go to a new church with her mother and stepfather. So, Jane found her way to continue attending the church where she had grown up because that church, she felt, was her home. It wasn’t until one Sunday that it all went wrong for Jane.   Jane’s pastor had preached a sermon to the congregation that felt directed towards Jane. For context, Jane had recently fallen victim to sexual assault outside of church. This tragedy was not foreign to the church members. Jane, a teenager, had conceived a baby who was eventually put up for adoption because she didn’t want to terminate. On that Sunday, the pastor preached that young women who place their children up for adoption are worse than those who have abortions. This left Jane in rage, hurt, and frustration.   Jane approached the pastor after several weeks to discuss the hurt that he had caused because she felt like she was shamed in front of the entire congregation. However, the pastor saw this as an opportunity to "preach" and "correct" her. Jane’s heart broke even more because she felt like she didn’t even matter.   Her last resort was to seek further conversations with other church leaders who might understand her better. Sadly, the other church leaders dismissed Jane’s concerns and told her, “Don’t speak negatively about the pastor and his teachings, or God will bring bad things upon you.” Although Jane had only expressed the hurt and shame caused by the pastor and his teaching, the church leaders mistook it for speaking negatively of the pastor and his teaching.   After this, rumors filled with false narratives spread about Jane throughout the church. This left Jane traumatized and emotionally scarred, causing her to lose trust in her church leadership and community. She left the church as a whole for many years until she found her faith in God again through a different church. Jane had experienced what is called church hurt .   A Broad Definition of Church Hurt Church hurt is a broad and complex term because it exists on a spectrum. For us to better understand the term “church hurt,” we need to break it down word-for-word.   Today, “church” is often referred to as a building–which is true to an extent since we see it as a place of worship. However, in the original Greek, the word “church” is ekklesia , which means a called-out assembly or congregation . There are two ways to look at this. We can look at it as the universal church , which is the invisible composition of true, elect believers who are united to Christ—by the Spirit of faith—that exists throughout the world as known only by God.   Or we can look at it as the local church , which is the visible gathering of believers who claim to follow Christ in distinct places as seen by mankind. For the context of this blog series, we will be referring to the definition of the local church .   “Hurt,” as defined by the Merriam-Webster dictionary, can refer to either (1) a bodily injury or wound, or (2) mental or emotional distress or anguish . We will be referring to the latter definition for the majority of this series to focus on the mental and spiritual aspects of this topic.   With such expositions, I offer a broad definition: Church hurt is the agonizing and emotionally scarring experience of being exploited in the context of a collective local church.   Why We Need to Talk About Church Hurt In a survey that I released in October 2023, 52% of the 145 people surveyed that they have experienced some kind of church hurt. It is also worth noting that 7% of the people surveyed that church hurt shouldn’t be talked about at all.   Though church hurt may look different in every scenario—that is, less severe to very severe—it is a tragic reality that many churches have “swept under the rug.” It is often a topic that is either dismissed or neglected by pastors, elders, or church leaders. The sad truth is that church hurt, in general, occurs within every single church. No church is exempt from church hurt.   That does not mean, however, that one individual will always personally experience church hurt in other churches. For one, church hurt may have been personally experienced at their prior church but not at their current church that they’ve been a member of for decades now.   Church hurt is a topic that needs to be brought to light within our local churches because many people are suffering today due to emotional harm and trauma caused by a collective local church. Far too often we think holy places are exempt from such hurt. It is often a stigma to express the deep wounds we’ve experienced from our churches, especially if we live in a culture of honor and shame.   So, what happens if we don’t talk about it? Tension will only build. Trust will only be broken. Anguish will only grow. Christ will only be misrepresented. History will only always and forever repeat. And worse, souls will perish.   Four Possible Reasons for Church Hurt There are four reasons why I think church hurt happens: (1) sin, (2) unbiblical leadership, (3) improper placement of faith and expectations, and (4) lack of awareness.   Sin is the first and major cause of church hurt. We are all imperfect people who sin daily, whether intentionally or unintentionally. We are prone to make mistakes—sometimes, even, hurting others more than we ought to imagine. We all have a sinful nature ( Galatians 5:17 ; 1 John 1:8 ). We are all still sinners in need of a Savior, Christian or not. We are prone to speak hateful words, gossip, lie, and hurt. But that should never give us an excuse to continue hurting others in our churches. Sin is the chief reason for church hurt.   Secondly, unbiblical leadership. The church’s leadership often sets the tone for the culture of the church through their preaching, teaching, and church practices. But when such means are not aligned with God’s Word in sound doctrine and right theology, sin can manifest itself in many ways among the people—church hurt being one. As Jesus had said of the Pharisees, we must keep watch of what little influences we are allowing ourselves to sit under because even a little leaven leavens the whole lump ( Matthew 16:5-12 ; Galatians 5:9 ). Are your church leaders faithfully expositing the Word of God weekly? Is your church faithfully representing Christ daily by living out such teachings?   Thirdly, improper placement of faith and expectations. Some professing believers hold their pastors on a pedestal, expecting them to meet every single need and expectation of theirs—perhaps to fulfill the example set by their previous pastor . When such expectations return void, disappointment arises. Trust is broken. A deep hurt is experienced, as some won’t feel heard (i.e., members) or are even stretched beyond their capabilities (i.e., leaders). Though there is a sense of trust we place in our leaders for the ways of God, our trust must ultimately be placed in Christ alone as He continually works in the hearts and lives of our church leaders. Let it be true of us to say we ultimately follow Christ, not Pastor John Piper, not Pastor Carter Conlon, and not Pastor Charlie Dates. Let it be true of us to not compare our pastors to other successful pastors.   Lastly, a lack of awareness of the reality of church hurt. It is so easy for us to be oblivious to the fact that we, as leaders or a collective, are possibly emotionally scarring others in the church. Some of us may not even know that such painful experiences can still happen in the context of the local church because we might think that such context, again, is exempt from any emotional harm. We’ve turned a blind eye to the reality that hurting in holy places is far too common when it really shouldn’t be. This is mostly because any discussion of church hurt is shamed upon. And when such discussions are not held, history is prone to repeat itself in the coming generations.   Church Hurt Is a Reality! A place meant for trust and healing is now a place of doubt and anguish. A place meant for intimacy and vulnerability is now a place of alienation and judgment. A place meant for authenticity is now a place of hypocrisy. Whether it’s the misuse of power and authority, leveraging Scripture unjustly, silencing others for their pain caused by the church, or spreading false rumors about an individual as an attempt to shame and shun them—we must acknowledge that church hurt is a reality so that we can continue to reflect Jesus and bring others to know Christ and Him crucified. Have we become a Christ-professing community that only hurts people? Have we driven more people out than actually bringing them in? How are we representing Christ to the world?   Continue reading the Church Hurt Series here .