Every few months, someone online claims that another Christian leader has “gone woke.” The phrase is now overused and vaguely defined, often thrown into social media debates. Recently, John Piper and Kirk Cameron have appeared in these discussions.

Yes, that John Piper. And that Kirk Cameron.

Who are They?

Piper is a Reformed Baptist theologian, retired pastor, and founder of Desiring God. Cameron, best known as the cheeky Mike Seaver from the 1980s sitcom Growing Pains, is now a vocal Christian activist and evangelist. Both are recognised as conservative voices in evangelical Christianity.

Why do people think they’ve “gone woke”? The answer reveals more about the strange moment the church currently faces than about Piper or Cameron. More on that soon.

Their Sins

On 26 February, John Piper posted a Bible verse on his X account: “You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the Lord your God.” Leviticus 19:34. Christians know the miserable bondage we were all in.

As for Kirk Cameron, he debated long-held beliefs in a chat with his son, James, discussing if the Bible teaches ‘eternal conscious torment’ or ‘annihilation’ of the soul—a controversy dubbed ‘Hellgate.’

Both men were accused of going woke.

Expanding Definition

Originally, “woke” meant staying alert to racial injustice in African American communities. Over time, it came to encourage supporting society’s marginalised.

Today, in some circles, “woke” has become shorthand for anything perceived as progressive, inclusive, or socially justice-oriented.

Within Christianity, “woke” has its own meaning. Pastors discussing racial reconciliation or poverty are seen as woke. Urging care for refugees, the environment, or injustice? Woke!

Sadly, a word that captures much of Jesus’ and Scripture’s teaching has been turned into an insult.

I’m Guilty Too

I feel for John Piper because all he did was post a bible verse, but the response from some Christians was harsh, equating him to a woke pietistic leftist. I made the same “mistake” on Facebook on 17 November, 2024. I posted a few Bible verses about our responsibility to care for foreigners, widows, and orphans and was accused of twisting scripture.

I responded, “Maybe I need to be more careful about which Bible verses I post. In future, should I stick to ones that don’t rattle cages, biases, and preconceived ideas?” I wonder if John Piper felt the same. I wrote this blog in response to the heated discussion.

Guilty Again

I also relate to Kirk Cameron, who admits he was caught off guard after his recent theological roundtable on the nature of hell sparked a wave of criticism—not from atheists, but from fellow believers. He says, “I really caught hell for this one, and I didn’t expect to get torched the way I did by guys on my own team.” He argued that if the church refuses to engage with these difficult topics, young people will turn to ‘Siri, Google, Grok, and ChatGPT’ for answers. ‘We would be foolish to think our children don’t have questions,’ he noted, calling on parents and leaders to provide a safe space for biblical inquiry.

I agree. Christians must get better at questioning beliefs, so long as core beliefs remain sacred. Eternal hell isn’t a core doctrine; Christians have debated the afterlife for centuries. Discussing these views isn’t heresy; it’s history.

What Else?

Along with fostering spaces for questions and healthy discussion, we Christians could benefit from offering more encouragement, especially on social media. I sometimes feel discouraged when I see fellow Jesus people using harsh language with one another. The fruit of the Holy Spirit includes qualities like kindness, gentleness, and self-control. Let’s strive for these even during disagreements.

We also need to recognise that sincere Christians hold different views on many topics and have done so since Jesus established the faith in the first century. For example, the early church fathers held varying perspectives on the afterlife, including eternal conscious torment (Tertullian, Augustine, Cyprian), conditional immortality (Ignatius, Irenaeus), and universalism (Origen, Gregory).

Christians have different views on creation, Revelation, the Lord’s supper, baptism, the cross (atonement theories), and many other doctrines. It’s helpful to read broadly, discuss with those who differ, and stay open to changing your mind. Reflecting Christ’s character is more important than winning arguments.

Strange Moment

And now, back to the strange moment the church currently faces, where respected figures like John Piper and Kirk Cameron are accused of being woke simply for quoting scripture or examining a Bible doctrine—and they’re not alone.

An American pastor faced criticism for preaching on the Beatitudes. Some of his parishioners labelled him as “weak” and “too liberal.” Yet, those statements are directly from Jesus and fundamental to our faith. Being meek, merciful, and loving enemies isn’t woke—it’s Christlike.

The Real Challenge

The challenge for Christians is to maintain conviction while showing compassion, to speak truth with humility, and to engage with culture without being shaped by it.

Whether you’re a theologian like John Piper, a public figure like Kirk Cameron, or just a believer trying to follow Christ in daily life, that tension is unavoidable.

And perhaps that’s exactly where the gospel does its best work. Because when Christians refuse to be defined by the loudest labels of the moment, they create space for something much more powerful: a faith grounded not in trends, but in truth.

As you’re no doubt aware, the weeks of threats from President Donald Trump about attacking Iran have materialised. On Saturday (28 February 2026), the United States and Israel launched military strikes in Iran and killed Supreme Leader Ali Khamenei.

I’ve been watching these events and wanted to share reflections on the difficulties of the Iran war and the tensions it raises.

Iran’s Government

The Islamic Republic of Iran has long maintained strict control over political opposition, restricted freedom of speech and religion, and enforced rigorous social codes. Many Iranians—especially women, ethnic and religious minorities, journalists, LGBTQ+ individuals and political dissidents—have endured harsh policies. The courage shown by ordinary Iranians protesting for basic freedoms in recent years reminds us that a nation’s people are not the same as their rulers.

Many Bayside Church members have direct experience with this because several Iranian refugees have been part of our community. In fact, we had two of them on staff a few years ago. We heard their stories of how they escaped their homeland. Because they had converted from Islam to Christianity, their lives were at risk. If they ever returned, they would face torture, imprisonment, or execution.

For these individuals, the bombings evoke both relief at the possible end of oppression and deep anxiety for loved ones still in Iran.

Proxy Groups

Iran’s backing of proxy groups such as Hezbollah and Hamas has created instability across the region. These groups are heavily involved in armed conflicts and are recognised by many nations as terrorist organisations.

The Iranian government’s financial support for the Palestinian Islamist group Hamas helped fund the October 7th attacks against Israel. In this way, the Iranian government maintains cycles of violence that go well beyond its borders. Any serious discussion about regional peace must acknowledge this fact.

Still, hostility towards the regime should not spill over to Iran’s diverse people. War blurs the line between governments and citizens; over 700 civilians have already died.

Israel’s Right to Exist

One of the most destabilising factors in the region has been the rhetoric from Iranian leaders calling for the elimination of Israel. Imagine living next door to a government that openly questions your right to exist. Israel’s security concerns are not hypothetical; they are driven by decades of serious threats.

From Israel’s perspective, rhetoric that questions its legitimacy and supports aggressive proxy groups fosters ongoing insecurity. No nation can endure constant threats to its existence. Peace cannot be achieved by denying a people’s right to exist.

Recognising this still permits criticism of Israeli policy.

America and Regime Change

America’s record with regime change is mixed at best and disastrous at worst. The 2003 invasion of Iraq, justified by claims of weapons of mass destruction that were never found, destabilised the entire region, caused widespread loss of life, and helped fuel the rise of ISIS.

The twenty-year war in Afghanistan was fought to eliminate the terrorist group Al-Qaeda when the Taliban refused to hand over Osama bin Laden. We all know how that turned out. US support for the 1953 coup in Iran has left deep scars in Iranian political memory.

These episodes have generated scepticism about American intentions whenever conflict appears. Even if strategic concerns are valid, trust remains fragile. The lesson from history is not that the United States should never act, but that military intervention is a blunt tool with unpredictable results. Regime change often seems easier in theory than in practice.

Escalating war must be weighed against history’s record of unintended consequences.

The Nuclear Question

Despite the complexities, one issue stands out as a widespread concern: Iran’s development of a nuclear weapon. A nuclear-equipped Iran would markedly shift the strategic balance in the Middle East. It could spark a regional arms race, embolden hard-line factions, and increase the risk of disastrous miscalculation.

Even critics of intervention acknowledge that nuclear proliferation in such a volatile region is dangerous. Diplomacy, sanctions, inspections, and military action all have had mixed results.

Iran must not obtain nuclear weapons, but lasting solutions are difficult. Preventive wars rarely end as planned.

Political Motives and Conspiracy Claims

In times of conflict, political motives are scrutinised closely. This is true of President Donald Trump, with some claiming that the military action is intended to distract from domestic controversies, such as investigations or scandals.

Is the conflict in Iran a distraction from the numerous references to Trump in the Epstein files? Or, as I read yesterday, is it that he aims to demonstrate leverage over China when he meets President Xi Jinping at a crucial summit next month, especially by controlling oil? That was clearly the reason behind the abduction of Venezuela’s Nicolás Maduro in January.

Allegations deserve scrutiny: scepticism is valuable, but baseless cynicism weakens trust. Geopolitical crises defy simple explanations.

Christian Excitement

Perhaps one of the more worrying aspects of any Middle East conflict is the open enthusiasm among some Christians who see wars in the region as signs of the end times.

We need to recognise that much of what evangelical and Pentecostal believers today believe about the end times is based on the Left Behind novels from the nineties rather than a careful study of the scriptures.

The Left Behind books and movies are based on teachings developed in the 18th century by John Nelson Darby, a member of the Plymouth Brethren. Darby went on to establish the Exclusive Brethren sect after George Mueller and other Brethren challenged him about some of his unbiblical doctrines. Charles Spurgeon also asserted that these teachings were false. And yet modern believers have swallowed them hook, line, and sinker. Why? Because they are dramatic and exciting—but also wrong.

Excitement about war in prophetic terms raises moral issues. Jesus’ call to peacemaking opposes a celebratory stance toward conflict. All wars mean real human suffering; Christian ethics should prioritise justice, mercy, and life.

It is possible to hold a robust theology of the last days while still grieving war and praying fervently for peace. Indeed, that posture may be more consistent with the heart of the gospel.

A Final Reflection

And so, to summarise:

  • Iran’s government has oppressed its people and fuelled proxy wars.
  • Israel faces genuine threats to its survival.
  • America carries a complicated history of intervention.
  • Nuclear proliferation poses grave dangers.
  • Political motives deserve scrutiny.
  • And religious zeal for war calls for caution.

War rarely goes as expected. Leaders must act responsibly. People should think critically about information and motives. Believers should pray not for escalation, but for a peace rooted in justice. These are essential points to remember while the situation unfolds—that wars are easy to start and hard to finish.

The stakes in the Iran conflict are enormous—not just for governments, but for millions of ordinary people who want to live safely and carry on with their lives. That reality should influence our tone and strengthen our commitment to find solutions that save lives whenever possible.

I had a very enjoyable lunch with some people last Sunday. One thing we all had in common, apart from our faith in Jesus, was that each of us had been on a journey of renovating our faith. Part of that process had been giving ourselves permission to ask questions.

I say “permission” because questions are not always welcomed in church circles. In the past, I’ve been told by church leaders NOT to ask questions. So, I write this blog to encourage you to question. Here are some reasons why you should.

Questioning Is Healthy

For some Christians, the word questioning feels risky. It can seem like doubt, rebellion, or the first step towards walking away from God. Many of us were raised with the unspoken message that strong faith means having fewer questions—and that mature believers should already have everything sorted out.

Yet when we turn to the Bible itself, we find something surprising: Scripture is full of faithful people who questioned, wrestled, argued, and sought clarity. Far from condemning them, God often met them in those questions. Biblical faith is not fragile; it is robust enough to be examined, challenged, refined, and strengthened.

Healthy Christianity does not silence questions—it brings them into the presence of God.

Questioning Is Not the Opposite of Faith

One of the biggest misconceptions in Christian circles is that faith and questioning are opposites. Biblically, the opposite of faith is not questioning; it is unbelief—a refusal to trust God at all. Questioning, by contrast, often arises because we care deeply about truth.

The father who brings his suffering child to Jesus prays one of the most honest prayers in the Gospels: “I believe; help my unbelief!” (Mark 9:24)

Jesus does not rebuke him for his mixed faith. He heals his son. This moment reveals something essential: faith can coexist with uncertainty. God is not threatened by honest confession or unresolved tension. In fact, this man’s prayer shows real faith—he brings his doubts to Jesus rather than letting them drive him away.

The Bible Is Full of Questions

From beginning to end, Scripture gives us permission to ask “why,” “how long,” and “what does this mean?” The Psalms are especially bold. David asks God, “How long, O Lord? Will you forget me forever?” (Psalm 13:1)

Elsewhere, he cries, “Why, Lord, do you stand far off? Why do you hide yourself in times of trouble?” (Psalm 10:1). These are not the prayers of a rebel. They are the pleas of a worshipper who trusts God enough to be honest. Questioning, in the Psalms, is an act of relationship. Silence would signal distance; questions reveal engagement.

Even the prophet Habakkuk opens his book by questioning God’s justice: “How long, Lord, must I call for help, but you do not listen?” (Habakkuk 1:2). God does not shut him down. Instead, He responds, invites further conversation, and ultimately leads Habakkuk to a deeper confession of trust.

Jesus Encouraged Thoughtful Seeking

Jesus consistently welcomed seekers who asked sincere questions. He did not demand blind acceptance; He invited reflection, investigation, and discernment. Jesus says, “Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you” (Matthew 7:7). These verbs assume curiosity and persistence. Seeking implies that we do not yet fully know—and that is okay.

When Jesus encountered the religious leaders, His strongest criticisms were not aimed at people with questions, but at those who claimed certainty while resisting truth. By contrast, He often engaged those who wrestled honestly.

After Jesus’ resurrection, Thomas famously doubts. Rather than rejecting him, Jesus invites him to examine the evidence: “Put your finger here; see my hands… Stop doubting and believe” (John 20:27). Thomas’s questioning does not disqualify him. It becomes the doorway to one of the strongest confessions in the New Testament: “My Lord and my God!” (John 20:28).

Growth Demands Scrutiny

The New Testament consistently encourages believers to carefully consider their beliefs. Paul urges the Thessalonian church, “Test everything; hold fast to what is good” (1 Thessalonians 5:21). Testing involves examination. Faith that has never been tested is often fragile; faith that has been examined is resilient.

Similarly, the Bereans are praised not for blindly accepting, but for thorough investigation: “They received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11). Their willingness to question—even an apostle—was considered noble. The Bible does not fear scrutiny; it invites it.

Questioning Fosters Maturity

Childlike faith is beautiful, but childish faith is not. Paul acknowledges that growth involves leaving simplistic understandings behind: “When I was a child, I talked like a child… when I became a man, I put the ways of childhood behind me” (1 Corinthians 13:11).

Mature faith often develops through times of re-evaluation. Questions about suffering, Scripture, hell, or God’s character may feel unsettling—but they often lead to a deeper, more nuanced trust.

James even reframes doubt within the context of growth, urging believers to turn to God for wisdom when they lack understanding (James 1:5). God’s response to our questions is not anger, but generosity.

Concluding Thoughts

Genuine faith is not a fragile structure that collapses under pressure, but rather a living relationship that can withstand honest struggle. Jacob wrestles with God and emerges changed—and blessed (Genesis 32:24–30). Israel itself is named after that struggle: “one who wrestles with God.” My Jewish friends are excellent at grappling with scripture.

To question is not to abandon faith. Often, it is to take faith seriously enough to seek truth, clarity, and integrity. In a complex world, Christians do not honour God by pretending everything is simple. We honour Him by bringing our whole selves—our convictions, confusions, fears, and hopes—into His presence.

Questioning becomes unhealthy when it is fuelled by cynicism or pride. But when questions are rooted in humility and a desire for truth, they can lead us closer to God rather than further away.

Faith that never asks may never grow. Faith that dares to ask, seek, and knock often finds itself rooted more deeply in the grace and truth of God. I pray that it is your continuing experience.

Vision is one of life’s great gifts, offering us the ability to see, appreciate beauty, stay safe, discover new things, and achieve goals. More importantly, vision shapes the direction we take in life and influences our outcomes.

An organisation, whether a church or a business, needs vision to remain dynamic and succeed. That’s why every year our church hosts Vision Weekend, introducing achievable initiatives for our faith community. This Sunday—1 February 2026—we’ll reveal Bayside Church’s 2026 Initiatives. We write the vision clearly so people can read and act on it.

Look Where You’re Going!

After Christie and I married, she gave me a day at an Advanced Driving School. I hope she didn’t think I was a poor driver! It was a practical, enjoyable gift with invaluable lessons.

One challenge was an obstacle course: drive fast, brake hard, and avoid obstacles while skidding. The first time, we all hit the barriers.

Afterwards, the instructor asked what we were looking at while skidding. We all said the obstacles. That was the problem, he said—you must look for the gap. Your car follows your focus. We tried again, and no one hit anything. It was amazing. The lesson: where you look is where you go.

Target Fixation

Psychology calls this target fixation: focusing so much on an object (a target or hazard) that you increase your chances of hitting it. Ask any surfer or motorbike rider.

One of my favourite scenes from a movie is Harry the fly from the film A Bug’s Life. Harry is flying towards the fly zapper, and his mate yells, “No, Harry, no. Don’t look at the lights.” Harry replies, “I can’t help it, they’re so beautiful.” Harry then gets zapped. Where you look is where you go.

This is an important truth for us Christians to embrace. In life, where is your focus? Are you looking at your sins, or concentrating on the righteousness that is yours because of Jesus?

Sin or Righteousness?

In my early years as a Christian, I was part of a wonderful church—many remain friends. But much of the church’s teaching focused on our sinful nature. I felt I never measured up to God’s perfection. “Be perfect as your heavenly Father is perfect” was a favourite scripture.

At Bible College, I learned I was already holy and righteous because of Jesus. I began focusing on being blameless—Jesus had taken away the world’s sin, including mine and yours. If that’s true, why focus on it?

I’m not suggesting we take sin lightly. When we sin, we need to deal with it, confess it, and move on with forgiveness and grace. But remember, focusing on sin keeps you stuck, while focusing on what’s true about you in Christ sets you free—where you look, is where you go. To help with this, I’ve included some scripture verses at the end of this blog.

Focused on Righteousness

Righteousness refers to relationships and approval—being fully accepted by God and having divine approval.

The apostle Paul wrote to the Corinthians: God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. The Greek language here suggests a process of dismantling and rebuilding. The old, sinful self has been demolished, and a new, better version has been assembled—all made possible by Jesus’ work.

Another image: two bank accounts. Mine had sin; Jesus was full of righteousness. On the cross, he transferred my sin to his account and credited his righteousness to mine. This is the language Paul uses about Abraham, who believed God and was credited with righteousness.

The Same Relationship

I encourage you to let this wonderful truth sink in and choose to think of yourself this way. You could start to confess these truths about your life:

  • I have become the righteousness of God in Christ.
  • I am the recipient of God’s approval.
  • I have the same relationship with the Father that Jesus has.
  • I am completely acceptable to God.

This is The Value of Vision: where you look is where you go. Because we are made righteous, we are empowered and motivated to live righteously—with integrity, goodness, purity of life, and uprightness in our thoughts, feelings, and actions. Choosing to focus on our new identity leads us to live it out.

Where you look is where you go.

Scriptures on Overcoming Sin

1 John 1:9, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.”

Psalm 32:5, “Then I acknowledged my sin to you and did not cover up my iniquity.  I said, “I will confess my transgressions to the Lord.”  And you forgave the guilt of my sin.”

Psalm 51:2, “Wash away all my iniquity and cleanse me from my sin” (and all of Psalm 51)

Proverbs 28:13, “Whoever conceals their sins does not prosper, but the one who confesses and renounces them finds mercy.”

Isaiah 55:6-7, “Seek the Lord while he may be found; call on him while he is near.  Let the wicked forsake their ways and the unrighteous their thoughts.  Let them turn to the Lord, and he will have mercy on them, and to our God, for he will freely pardon.”

Ezekiel 18:30-32, “Repent! Turn away from all your offences; then sin will not be your downfall.   Rid yourselves of all the offences you have committed, and get a new heart and a new spirit. Why will you die, people of Israel?  For I take no pleasure in the death of anyone, declares the Sovereign Lord.  Repent and live!

Psalm 103:2-3, 12, “Praise the Lord, my soul, and forget not all his benefits – who forgives all your sins…as far as the east is from the west, so far has he removed our transgressions from us.”

Micah 7:18-19, “Where is another God like you, who pardons guilt, overlooking the sins of his special people?  You will not stay angry with your people forever, because you delight in showing unfailing love.  Once again, you will have compassion on us.  You will trample our sins under your feet and throw them into the depths of the ocean!”

Romans 4:7-8, “Blessed are those whose transgressions are forgiven, whose sins are covered.  Blessed is the one whose sin the Lord will never count against them.”

James 5:16, “Therefore, confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.”

If trapped in habitual sin, seek one or two trusted friends for support and confession as you regain victory.

 

‘O Holy Night’ is my favourite Christmas carol, so I’ve really enjoyed exploring its history. Here’s what I learnt: ‘O Holy Night’ was written in 1847 by a Frenchman called Placide Cappeau de Roquemaure.

A priest who recognised Placide’s writing talent asked him to compose a poem for Christmas mass, so he started thinking about the birth of Jesus. Inspired by that, he wrote “Cantique de Noel.” Placide was so pleased with the poem that he decided it should be set to music. And so, he asked a friend, Adolphe Adam, to do the honours.

Adam was a renowned classical musician and opera singer who composed numerous works worldwide, but he agreed to write music to accompany the beautiful words. The song was performed a few weeks later at a Midnight Mass on Christmas Eve.

Banned

Over the years, “Cantique de Noel” became popular in France and was sung at many Christmas services. However, when Placide Cappeau completely left the church to join a socialist movement, and it was revealed that Adolphe Adam was a Jew, the French Catholic church leaders decided that “Cantique de Noel” was unsuitable for church services because of its “total absence of the spirit of religion.”

Even though the church no longer allowed the song in its services, the French people continued to sing it.

Abolition

A decade later, an American writer and minister, John Sullivan Dwight, recognised something in the song that moved him beyond the story of Christ’s birth. Dwight was an abolitionist who fought for an end to slavery in America, and he strongly connected with the lines of the third verse.

Truly, he taught us to love one another;

His law is love, and his gospel is peace.

Chains shall he break, for the slave is our brother;

And in his name all oppression shall cease.

This verse reflected Dwight’s view of slavery in the South. He published his English translation of “O Holy Night” in his magazine, and the song quickly gained popularity in America, especially in the North during the Civil War.

Back in France, the song stayed banned by the church for nearly twenty years.

Folklore?

Legend has it that on Christmas Eve 1871, amidst fierce fighting between the armies of Germany and France during the Franco-Prussian War, a French soldier suddenly leapt out of his muddy trench. Both sides stared at the seemingly crazed man who lifted his eyes to the skies and began singing ‘O Holy Night’. Then a German soldier stepped into the open and responded to the Frenchman’s song with Martin Luther’s “From Heaven Above to Earth I Come.”

The story goes that the fighting stopped for the next twenty-four hours while the men on both sides observed a temporary peace in honour of Christmas Day. Perhaps this story had a part in the French church once again embracing ‘O Holy Night’ in Christmas services.

First Radio Broadcast

But the story behind the song went on. Years later, on Christmas Eve 1906, Reginald Fessenden—a 33-year-old Canadian scientist and former chief chemist for Thomas Edison—did something long thought impossible. Using a new type of generator, Fessenden spoke into a microphone, and for the first time in history, a human voice was broadcast over the airwaves.

Fessenden, a pastor’s son, read the Christmas story from Luke’s gospel: “Do not be afraid. I bring you good news that will cause great joy for all the people. Today in the town of David, a Saviour has been born to you; he is the Messiah, the Lord. This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger.”

Suddenly, a great company of the heavenly host appeared with the angel, praising God and saying, “Glory to God in the highest heaven, and on earth peace to those on whom his favour rests.”

I find it remarkable that the first words ever broadcast came from the Bible.

Shocked radio operators on ships and amazed wireless owners at newspapers were astounded as their usual, coded signals, heard through tiny speakers, were interrupted by a professor reading the Christmas story. To those who caught this broadcast, it must have seemed like a miracle to hear a voice somehow transmitted to those far away.

Fessenden was probably unaware of the impact he was having on ships and in offices; he couldn’t have realised that people were rushing to their wireless units to catch this Christmas Eve miracle. After finishing his recitation of the birth of Christ, Fessenden picked up his violin and played ‘O Holy Night,’ the first song ever sent through the air via radio waves.

Amazing God

Since ‘O Holy Night’ was first sung at a small Christmas mass in 1847, the song has been sung millions of times in churches across the globe. And since the moment a handful of people first heard it on the radio, the carol has become one of the most recorded and performed spiritual songs.

This remarkable piece, commissioned by a forgotten parish priest, composed by a poet of questionable faith, given soaring music by a Jewish composer who did not celebrate Jesus’ birth, and introduced to Americans as both a reminder of the sinful nature of slavery and the story of the birth of a Saviour, has become one of the most beautiful, inspiring pieces of music ever created.

The Lord can work in amazing ways to see His truth proclaimed. I hope this truth inspires you as well.

 

Youth crime and government responses have been in the headlines for some time. This week, I’ve invited guest blogger Amelia Pickering to share her thoughts on the matter. Amelia has been a member of Bayside Church for 26 years and is an active part of our teaching team. She is also the CEO of Prison Network. 

Last week, Victoria announced plans to introduce adult sentences for children as young as 14, changing the maximum penalty for some crimes from three years to life in prison. This decision has left many of us deeply unsettled, grappling with the question of how we balance community safety with justice, restoration, and rehabilitation. While I don’t claim to have all the answers, my time working in this sector has given me some insights that I hope might contribute to the conversation.

First, let’s acknowledge the complexity of this issue. There are victims who have been profoundly impacted, and nothing in this commentary is intended to diminish the tragedies unfolding across our state.

The Illusion of Harsher Penalties

However, the government’s chosen response, to lock ‘em up’ and throw away the key, feels narrow, disproportionate, and politically motivated. It also stands in stark contrast to our common belief that redemption is possible and raises profound questions about what justice truly means.

At first glance, harsher penalties might seem like a solution, a reassurance that serious crimes will be met with serious consequences. But when we look closer, the picture becomes far more complex. What does it mean for a society to punish children as adults? What does this say about our commitment to rehabilitation, prevention, and the possibility of change?

Understanding the Roots of Youth Offending

Children who come before the courts are rarely there because of a single bad decision. Their stories often begin long before the offence, with trauma, poverty, family violence, and systemic failures that shape their lives. Many have experienced homelessness, removal from family, or have lived in out-of-home care. Some struggle with disabilities or mental health challenges. Others have been drawn into harmful online influences. These are not excuses; they are realities that shape behaviour and capacity for change.

What Research Tells Us About Harsh Sentences

Research consistently shows that treating children as adults in the justice system does not make communities safer. Harsh sentences do not deter youth offending. In fact, they increase the likelihood of reoffending by pushing young people deeper into the criminal justice system and exposing them to environments that compound trauma. Australian and international research consistently shows that longer custodial sentences for young people will increase, rather than reduce, recidivism. When we ignore what we know about adolescent development, that young people are still forming judgment, impulse control, and identity, we risk creating lifelong harm rather than reducing it.

While ‘tough on crime’ rhetoric might look good in a media release and further political self-interest, those of us working in the sector know that punitive, short-term measures don’t break cycles of offending; they deepen them. Prioritising punishment over prevention at the expense of children’s futures signals a deeply troubling shift away from evidence, compassion, and human rights.

Pathways to Real Transformation

At Prison Network, we see every day that real transformation doesn’t come from longer or harsher sentences. It comes from connection. It comes from hope. It comes when someone believes in a person’s potential and offers opportunities to learn and grow. To choose a different path, one that leads away from crime rather than deeper into it. When those supports are in place, change becomes possible.

Community-led programs, culturally safe supports, and trauma-informed interventions work. They keep children connected to school, family, and culture, and they reduce reoffending. These approaches are not theoretical. They have been implemented successfully in other jurisdictions around the world. Countries like Finland and Germany have dramatically reduced youth crime through rehabilitation and education rather than incarceration. Yes, these models can be harder to implement and may not feel like an instant fix, but the evidence is clear: they save money, and they create safer communities.

A Theological Perspective

For those of us who hold a theological perspective, these questions cut even deeper. What is justice? Micah’s call to ‘act justly, love mercy, and walk humbly’ reminds us that justice and mercy are not opposing forces but partners in healing. Biblical justice is rooted in God’s love and the truth that every person bears His image. It calls us to protect the vulnerable, treat others fairly, and work for restoration, mending what is broken so communities can flourish.

Jesus consistently responded to brokenness with grace and transformation, not condemnation. If we want our systems to truly reflect these values, they need to lean toward redemption rather than punishment. That means creating pathways for growth and second chances; recognising that change is possible when people are supported, not just penalised. It’s about building responses that heal, not harden, and ensuring that justice is not only about accountability but also about restoration.

Balancing Accountability with Compassion

None of this denies the seriousness of crime or the pain experienced by victims. Accountability matters. Safety matters. But if our goal is a safer, more just society, then evidence and experience point us toward prevention, support, and rehabilitation, not harsher sentences for children. These proposed reforms risk moving us away from compassion and evidence toward fear-driven responses that entrench cycles of harm.

Perhaps the real question isn’t how we punish more harshly, but how we build systems that heal, systems that reflect the best of our humanity. What would it look like for each of us to play a part in that work? Our communities deserve solutions that truly make a difference, not just ‘tough on crime’ policies that sound strong but fail to deliver real safety. If we want to see communities thrive, we need to ask: What brings lasting change? What restores hope? And how can we, together, help make that possible?

Amelia Pickering, CEO, Prison Network

Prison Network is a non-profit organisation that has been providing support to women in Victorian prisons and their families for 80 years. Prison Network journeys with women in and beyond prison, providing the support and courage they need to navigate positive pathways and create change. For women who have often experienced significant hardship, Prison Network aims to be a source of hope, dignity, and purpose, and to ultimately reduce inter-generational cycles of incarceration and disadvantage.

In my last blog, The Bible is not a House of Cards, I shared, “About twenty years ago, I began exploring and reshaping my faith—more on that in the next week or two.” Now, the time has come, and I’m excited to share some personal testimony about how my faith has matured, changed, and developed over the past couple of decades. I hope my journey can inspire and encourage you in your own spiritual growth.

As I mentioned in my last blog, “The Bible is a developing story, a progression of truth.” “The Bible is not a static book. It’s alive, changing, and full of energy, much like a flowing stream. Its message is constantly evolving, shifting.” If Scripture behaves like this, why would we be surprised that our beliefs also develop and change over time? This evolution of faith is not a cause for concern but a sign of freedom and growth in our spiritual journey.

Introduced to Jesus

I think back to the first time I encountered Jesus. I’d met a truckie named Malcolm while hitchhiking around Australia. Malcolm offered me a lift to Sydney from Northern NSW. About two hours into our trip, we were involved in a head-on crash with another truck. The two blokes in the other truck died. Malcolm and I were taken to the hospital with minor injuries. After six days, his wife, Lynne, drove up to take us home, with me lying on a mattress in the back of their ute.

I stayed with Malcolm, Lynne, and their boys for a few weeks, during which I had many intriguing chats about the nature of God. I was introduced to healing, speaking in tongues, and miracles. I called myself an atheist, but I was fascinated by the supernatural. It wasn’t long before I asked to go to their church. I heard the gospel and responded. I was all in for Jesus for a few weeks, but then drifted away for the next two years.

Coming Back to Jesus

When I was 21, one of my best mates became a Christian, and that gave me the push to return to my faith. It was the late seventies, and Christians were really into Revelation, the anti-Christ, the mark of the beast, and the rapture. I devoured books like The Late Great Planet Earth that made Revelation feel as real as today’s newspaper. It drew me in. I joined a church, consumed the Bible, and led many of my friends to Jesus.

I was called into ministry, studied at Bible College for three years, and started my pastoral work—something I still feel very called to. Back then, I was quite strict in my beliefs. I, along with my Pentecostal church (and broader denomination), believed we were right. In my view, Christians of other persuasions were not quite as correct as we were. There was quite a bit of pride involved!

What got me in the Room

As I’ve grown older, I have continued to read and study Scripture passionately. As I did, I started to notice some things that didn’t quite match my early beliefs. For example, I discovered that my view of Revelation was actually based on teachings from a false teacher. That’s right, all the predictions about the antichrist, the great tribulation, and everything it involves are a relatively modern invention, developed in 1827 by John Nelson Darby of the Plymouth Brethren.

Darby went on to establish the Exclusive Brethren sect after George Mueller and other Brethren challenged him about some of his unbiblical doctrines. Charles Spurgeon also asserted that these teachings were false. As a result, much of modern understanding of Bible prophecy originated from a heretical cult leader and was popularised through books and films such as the Left Behind series.

What got me in the room no longer keeps me there. I am no longer a Christian because I fear the rapture, hell, or the antichrist. Those things attracted me when I was young. Now, I stay in the room as a Jesus follower because I love Jesus. He is my friend and Saviour. I resonate with His teachings of kindness, justice, and mercy—especially for marginalised people. I live by the Royal Law and the Golden Rule. His love is the warm hearth that keeps me in the room. More on that in a moment.

What Never Changes

I refer to the process of changing and developing beliefs as a faith renovation. I used to describe it as deconstructing and reconstructing, but I saw some people who had torn down their faith and walked away from Jesus. I prefer the renovation analogy. When people renovate a house, they don’t touch the foundation, and they usually keep the framework. Then they work on the house room by room. The process can take quite some time.

That’s what I’ve done with my faith over the past twenty years. The foundation remains solid and unchanged—no one can lay any foundation other than the one already laid, which is Jesus Christ. (see 1 Corinthians 3:9-14). My belief in the core doctrines of the Christian faith stays the same. I strongly connect with the ancient creeds, such as the Apostles’ Creed and the Nicene Creed.

What has Changed?

When I reflect on my beliefs as a young Christian, one word that would come to mind is fear. In some ways, I was driven into the faith by worries about being “left behind” when the rapture occurs. I was anxious about not being good enough and ending up in eternal hellfire. I was also terrified of the great tribulation, the antichrist, and the mark of the beast.

Much of the preaching was fear-based, and while things have changed, if you look beneath the surface of today’s positive message churches, you’ll still find they strongly believe in the things I just mentioned.

Fear got me in the room, but it doesn’t keep me there. Fear is a lousy motivator, and it is opposed to the love of God. John put it this way: God is love. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love. John says that because of God’s love, we will have confidence on the day of judgment.

My fear-based faith has been renovated. Today, it remains steadfast in the assurance of God’s love. But the work is not complete. I am confident that he who began a good work in [me] will carry it on to completion until the day of Christ Jesus. (Phil. 1:6).

Jesus said, “Every student of the Scriptures who becomes a disciple in the kingdom of heaven is like someone who brings out new and old treasures from the storeroom.” If you haven’t already, I encourage you to start a similar journey to the one I’ve described in this blog. Hold onto the old treasures that never change, but also seek new things that renovate your faith.

The blog’s title refers to a game I enjoyed playing as a kid—building a tower out of playing cards. It’s very enjoyable and tests a certain level of skill depending on the size and complexity of the structure.

The challenge with this game is to be as careful as possible to prevent the construction from collapsing. One wrong move and you have to start again.

Some people see the Bible as a house of cards. If one part has discrepancies, the whole book collapses. I used to think this—but I no longer do. Why did I change my view?

I’ve Changed

My personal journey with the Bible and my relationship with the scriptures has changed quite a lot since I chose to follow Jesus. In my early twenties, my auntie warned me about the Bible’s contradictions. While I respected her, I couldn’t help but disagree deep down.

Over the next few years, I read and devoured the Bible. By the time I started my theological training, I had a solid understanding of scripture, having read the Bible from cover to cover multiple times. I learned a lot at Bible college, but in hindsight, I also notice some shortcomings.

While various interpretations of biblical themes were shared, we also understood why they were mistaken and why, as Pentecostal believers, we hold the correct view. There was no pride involved, of course! I think back to those days, my own legalism and dogmatism, and the need to be “right” about the Bible—The sin of certainty.

What Changed?

Hopefully, we all become more mellow with age—I certainly have. About twenty years ago, I began exploring and reshaping my faith—more on that in the next week or two. What initially drew me into the room couldn’t keep me there, and I faced some serious questions about the Bible that I needed answers to. What I uncovered has transformed my faith and strengthened my relationship with Jesus and the scriptures.

The Bible is a developing story, a progression of truth called the Arc of Scripture. The Bible’s arc shows how people’s view of, and relationship with, God has matured over time.

Arc Examples

There are many examples I could give, but to keep it brief, I’ll mention just a few. When God told Abraham to sacrifice Isaac, Abraham didn’t hesitate. Why? Because in the ancient world, child sacrifice was a common form of worship. In the story in Genesis 22, God met Abraham according to his cultural context and then shifted the command from child to animal sacrifice. It’s not that God cared much about animal sacrifice either, as we see later in the Scriptures, but, as I’m sure you’d agree, killing an animal is preferable to slaying a child.

Deuteronomy prohibits Ammonites, Moabites, and their descendants from entering the assembly of the LORD. Yet Ruth is a Moabite woman who marries a Judean immigrant named Mahlon (Ruth 1:1–4; 4:10). When Mahlon dies, she ultimately marries Boaz. The next time we see Ruth, she features in Jesus’ family tree and is very much welcomed into God’s gathering.

Exodus states that God punishes children for their parents’ sins up to the third and fourth generation. That doesn’t seem very kind or loving-God-like, so later in the Bible, Ezekiel corrects this: “The child will not share the guilt of the parent, nor will the parent share the guilt of the child.” Ah, that’s better!

The Bible: A Living, Dynamic Book. The Bible is not a static book. It’s alive, changing, and full of energy, much like a flowing stream. Its message is constantly evolving, shifting from endorsing genocide to advocating for loving your enemy. Jesus’ elevation of women challenges the patriarchy, and the mindset of revenge turns to one of grace and kindness, as exemplified in Christ.

Over time, I have grown more comfortable with this way of reading scripture, as it reflects the ongoing story of God’s love for people and His desire to “reconcile the world to himself in Christ.”

His-Story

I’ve realised that my Western upbringing puts me at a disadvantage when interpreting this Eastern book. The Western mindset is focused on facts, while Eastern history is more about communicating meaning through stories.

The Bible does this many times—it even starts with two completely different and conflicting accounts of creation. In Genesis 1, people are created on the sixth day. In Genesis 2, God makes people before plants. I love this because right from the start, we’re shown how the Bible works. When a story is told, it’s not just about the facts. We need to ask what the story means and, most importantly, what it means to us, and how we should live it out in everyday life—the Word made flesh.

Which day is it?

We know Jesus died by crucifixion, but on which day? Matthew, Mark, and Luke state that Jesus was crucified on Passover, following the Last Supper, which suggests Jesus’ death happened after the Passover lambs were sacrificed. John, however, places Jesus’ crucifixion the day before Passover, at the same time the Passover lambs were being slaughtered for the festival (John 19:14). If you have a house of cards view of scripture, this creates a problem because it’s an irreconcilable contradiction. But understanding the context of Eastern history resolves the dilemma. John’s gospel shows Jesus as the Lamb of God (1:29, 36), so it presents Jesus’ death as a sacrificial lamb.

Each gospel writer had specific themes and messages for their audience, which is why their accounts differ. At Bible college, this was seen as a “problem” that needed fixing, and a lot of effort was made to defend the Bible. How arrogant we were (or are) to think any of us needs to defend God’s word.

The Real Word

You’ll notice that I used a small “w” for word. That’s because the capital W is reserved for the real Word of God—Jesus: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.”

In times past, God communicated through various means, including imperfect channels like the prophets. The writer to the Hebrews states, “but in these last days he has spoken to us by his Son.” Jesus is “the exact representation of [God’s] being.” In Jesus, we see what God is truly like, rather than what people thought God was like through the lens of their cultural biases and limitations.

Occasionally, Jesus amended several verses from the Old Testament. Sometimes, Jesus disagreed with Scripture (Mark 10:1-9) or chose not to argue about individual verses and instead showed kindness (John 5:1-14; 8:2-11), a practice that we Christians would do well to follow, valuing connection over correction.

The Revd. Peter Bartel put it this way, “Read the Bible. When anything in the rest of the Bible disagrees with Jesus, listen to Jesus.” C.S. Lewis wrote, “It is Christ himself, not the Bible, who is the true Word of God. The Bible, read in the right spirit and with the guidance of good teachers, will bring us to him.”

Neither Lewis nor I hold a low view of scripture, but a high view of Jesus. The primary revelation about Jesus is found in the small w word. Each page points to him. So, let’s move beyond a house of cards view of the Bible and realise it’s an excellent, ancient, messy, sometimes confusing but beautifully written work of art that can touch and change us in the very depths of our being.

Church attendance and identification with the Christian faith have been gradually declining in Australia for as long as I have been leading Bayside Church. When I was tidying up my office recently, I came across a newspaper clipping from the early nineties noting the decreasing interest in church among Australians. While our church defied that trend for many years, the overall decline has continued until recently.

Changing trends

The last census revealed that only 43.9 per cent of Australians identified as Christians, while the “no religion” group had increased to 38.9 per cent. In comparison, the 1971 census data showed that 86.2 per cent of Australians identified as Christian, with just 6.7 per cent choosing “no religion” as their belief.

However, the trend may be shifting. According to a recent article published by The Lowy Institute, ‘The global resurgence of religion among young people (especially young men) stands as one of the great puzzles of our era, defying two long-held sociological iron laws: faith is for the old, and for women.’ This change offers a glimmer of hope for the future of our church communities.

The trend reminds me of the Jesus People movement of the late sixties and seventies, when hundreds of thousands of young people came to faith in Christ. I was part of that movement in the late seventies, even though I was unaware of it at the time—many of my friends were too.

Dr. Intifar Chowdhury, a youth researcher and Lecturer in Government at Flinders University in South Australia, says, “If the future belongs to the young, and the young are turning to God, the political map of tomorrow may look far less secular than was once thought to be inevitable.”

Gender differences

In Australia, young Gen Z men now identify as Christian at higher rates than women. However, they are not always attracted to healthy communities but rather to churches that operate as male-led hierarchies. These churches promote distinct male and female roles and preach about Biblical manhood, appealing to an ultra-masculine understanding of what it means to be a Christian. While this attracts some men, it can also alienate those who do not fit the typical macho image.

These churches are discouraging young women, who are more likely to reject faiths promoting male headship. The result is a growing gender gap in religion that reflects the broader cultural and political divide. Churches and Christian leaders should convey the gospel message with the understanding that all people are created in God’s image and are equally deserving of respect, dignity, and love, regardless of their gender or sexuality.

How church helps

Academics suggest that religion can help people overcome social isolation and provide answers to life’s big questions. Faith can help you find purpose in life, provide comfort during difficult times, and offer hope for the future.

A healthy church is a wonderful community to join. I emphasise the word healthy because harmful churches can cause pain, manipulate members, and discriminate against minorities. If you belong to a religious community where you feel unsafe, I encourage you to move on as soon as you can.

A good church supports your spiritual growth, fosters community and belonging, assists you through life’s challenges, offers service opportunities, provides moral and ethical guidance, helps you celebrate life events like weddings, baptisms, child dedications, and funerals in a spiritual setting, and gives hope and an eternal perspective. A church is more than just a building—it’s a community where faith develops, people are cared for, and God is glorified.

You can make friends with people you wouldn’t meet otherwise. That’s one of the things I love about the church in general and Bayside Church in particular. I get to meet people I wouldn’t have normally met. My life is richer for the experience, as these people consistently offer me a different perspective on life outside my bubble — and we all need to acknowledge that we live in a bubble. The diversity of perspectives and experiences within our church communities can promote personal growth and learning.

How scripture helps

The American Bible Society recently reported a 29% rise in Bible use among Millennials over the past year, with scripture engagement also increasing among Gen Z.

The Australian Bible Society notes that Gen Z, the first generation to grow up with smartphones and tablets, is the most anxious and fearful of any age. But young adults who frequently engage with the Bible—reading it regularly and applying it to their lives—experience half the anxiety of their peers.

Engaging with Scripture can be a transformative experience, enhancing emotional and mental well-being. It encourages self-acceptance, self-esteem, peer support, and hope. The Bible provides spiritual growth, guidance, wisdom, renewal, comfort, encouragement, and strength for life. It’s an extraordinary book, and I encourage you to engage with it—read, study, meditate, and journal.

Help for everyone

Challenges are a universal part of life. Whether it’s grief and loss, bullying, family stress, trauma, discrimination, financial hardship, or global issues that cause us deep distress, we all face tough times. Some people face these things alone, and that’s when a strong faith in God, a supportive church, and the Bible become especially important.

I’ve been involved in church leadership for 40 years and have often seen the incredible support people get from their Christian community. Friends come together for those in hardship, offering practical care, prayer, a hug, or a shoulder to lean on. The Scriptures offer immense encouragement, fostering trust and prayer, along with helpful advice, reminding us that God loves and cares for us. This reassurance from Scripture can be a source of comfort and guidance during our most challenging times.

Diana Chandler, senior writer with Baptist Press, asks, “So, do people who engage with Scripture report less anxiety? Yes, and the difference is stunning.”

 

I usually avoid commenting on political issues—they can be quite divisive, and I prefer to promote unity where I can. I’ve also intentionally stayed silent about Donald Trump. If his health stays good, he’ll probably remain the US president until early 2029. My comments and opinions won’t influence his actions or the outcome, so I don’t see much point in voicing them too often.

Going to Heaven

However, I would like to discuss something Mr. Trump said last week on Fox News and examine it from a theological perspective. The US President believes that ending the Russian-Ukrainian war is his way to win a Nobel Peace Prize and gain entry to heaven. He said, “I want to try and get to heaven, if possible. I’m hearing I’m not doing well. I am really at the bottom of the totem pole. But if I can get to heaven, this will be one of the reasons.”

In his analysis of the story, The Age North America Correspondent, Michael Coziol wrote, “It speaks to his ambitions and his God complex—now parroted by visiting leaders who feel compelled to say Trump is the only one who can get this done.”

I hope the President can “get this done.” Goodness knows there’s been enough senseless bloodshed and lives lost in this ridiculous conflict over the past three-plus years; if Mr Trump could end the war, all power to him. But all that aside, let’s spend some time exploring his comments about heaven.

Humility?

I realise Donald Trump is well-known for his unconventional way of communicating, and his comments last week are no different. However, I do wonder if there’s a touch of humility in his statement, “I’m not doing well. I am really at the bottom of the totem pole.” Was he joking, or is this a fair reflection of how he feels about his chances of getting to heaven?

If I could have a chat with him, I’d ask why he feels he’s not doing well. You’re “hearing” this — from whom? What did they say, and why? What about your life and actions makes you feel you’re “at the bottom of the totem pole”? It’s an interesting idiom that describes having the least importance, rank, or power within an organisation or social hierarchy. Is that how the President feels overall, or just about his inability so far to end this conflict?

Humility, of course, is vital. It involves recognising our inability to save ourselves and understanding our need for God’s mercy and grace.

Working for Heaven

Is heaven something we earn? The apostle Paul thought not. He taught that “salvation was by faith in God’s grace—not by works, so that no one can boast.” James disagreed. He wrote, “What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them?” It’s a rhetorical question, but the implied answer is “No.” James chapter two is all about the Christian’s responsibility to care for society’s most vulnerable—those who are poor and in need of food and clothing. “Show me your faith without deeds, and I will show you my faith by my deeds,” exclaims James.

There is no doubt that good works are a vital sign of genuine faith. Salvation is by faith, but authentic faith will be demonstrated through good works that flow from a believer’s life. This should inspire us to actively seek opportunities to demonstrate our faith through our actions, particularly in caring for society’s most vulnerable members.

Judgment Works

While salvation comes through faith, judgment mainly depends on works: “For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad.” (2 Cor. 5:10). This judgment involves assessing our actions and their conformity with God’s will. “Each person was judged according to what they had done.” (Rev. 20:13). “People are destined to die once, and after that to face judgment” (Heb. 9:27). **

Judgment means “to call into question.” At the end of time, people’s deeds are examined to determine their worth. In a world that often seems unfair, where some individuals appear to evade punishment for their crimes and wrongdoings, there is a final reckoning where everyone’s accounts are settled and a reprimand is issued. This should reassure us of God’s ultimate justice, even in a world that often feels unjust.

Off to Hell

I know some of the Christians that Donald Trump has surrounded himself with. I used to spend time with them, and I know what they believe and how they think. They are conservative and fundamentalist. They believe in Jesus, heaven, and hell. Unrighteous people who commit adultery—for example—will spend eternity being burned alive but never consumed.

One of the most influential Christians in the President’s orbit is Paula White. Christie and I met Paula and her second husband, Randy, back in the Nineties. They came to Melbourne and spoke at an event that Christie was managing. We then visited them in the US and attended their church, Without Walls International Church.

Earlier this year, Paula White was appointed as Senior Advisor to the White House Office of Faith and Opportunity, a task force dedicated to addressing anti-Christian bias in the US.

I mention Paula because I know she has been credited with guiding Donald Trump on a faith journey to Jesus Christ. She said, “I can absolutely tell you that Mr. Trump has a relationship with God. He is a Christian, he accepts Jesus as his Lord and savior.” I am not judging Donald Trump’s salvation— I am not his judge—but I am surprised that after all the years that he has been discipled by Paula White, he’s still hoping to get to heaven by ending a war. I know Paula White would not believe that is the way of salvation.

Works Again!

Jesus spoke of judgment based on how we treat the world’s most vulnerable—those who are hungry, sick, and poorly clothed; immigrants and prisoners. “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.” Where are the Christian voices around Donald Trump that could share Matthew 25 with him?

President Trump’s One Big Beautiful Bill targets healthcare and food assistance for some of the poorest people in America. Medicaid services will be cut back, which will leave 16 million more people without insurance by 2034. Those most affected are low-income individuals, people with disabilities, and children—and we know how Jesus feels about kids.

SNAP funding will be cut by $187 billion over the next decade, potentially reducing or removing food aid for about 4 million people, including veterans, people experiencing homelessness, and former foster youth.

And then there are the cuts to USAID that could result in up to 14 million preventable deaths by 2030, including 5 million children. The cuts will also worsen the lives of countless people in the poorest countries. For example, a US-funded school feeding program for 70,000 children in Timor-Leste is being shut down. ***

Jesus said, “If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea.” That doesn’t sound like someone arriving in heaven to me.

 

** Matthew 12:36–37; 16:27; Romans 2:6; 14:12; 1 Corinthians 3:11–15; 2 Corinthians 5:10; Revelation 2:23.

*** For more on this, read this article by Rev Tim Costello from Micah Australia.

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This time last year, social media buzzed with numerous posts from Christian people outraged by a scene in the opening ceremony of the Paris Olympics. It wasn’t the whole ceremony—just one part. I blogged about it back then.

Central Figure

The anger was directed at French entertainer Philippe Katerine, who was painted blue, wore budgie smugglers and flowers, and sported a yellow beard. Katerine lay on a giant fruit platter and sang a song. Surrounded by a few others, the tableau was placed on a river barge and floated down the Seine.

However, some viewers and commentators misinterpreted the scene, thinking it was a mockery of Leonardo da Vinci’s painting The Last Supper. This misunderstanding became a classic example of missing the point and sparked outrage.

The Point That Was Missed!

You see, this scene had nothing to do with da Vinci’s painting, or Jesus, or the Christian faith. Katerine’s character was a representation of Dionysus, the Greek god of wine and celebration. It was, after all, the opening ceremony of the Olympics, which originated in Olympia, held in honour of Zeus, about three-quarters of a millennium before Jesus was born.

The ceremony’s artistic director, Thomas Jolly, said, “You will never find in me a desire to mock and denigrate anyone.” Philippe Katerine stated the performance was a message for peace, referencing current wars in places like Gaza and Ukraine. The performance highlighted the idea of harmlessness, as a naked person cannot conceal a weapon. It also connected the origins of the Olympic Games, which depicted naked athletes.

Misunderstood

Have you ever been misunderstood? I have, and it’s not a pleasant experience. You do or say something with genuine motives and an honest heart, only to be entirely caught off guard when you’re misinterpreted and others take offence. You try to justify yourself— “I didn’t mean it that way”—but the more you speak, the deeper you dig yourself into a hole, and you come across as defensive.

The Olympic organisers tried to calm people’s misunderstandings by providing context and even apologising, but the [Christian] people were already fired up and didn’t want to be pacified. Heck, venting on social media is just so much fun.

I invite you to pause, reflect, and ask yourself, “Did our outrage make any difference?” Probably not. Maybe people just saw us, touchy, easily offended Christians, roll their eyes, and step further away.

I’ve watched this sort of behaviour for decades now and long for the days when we grow up and start living in a way that shows the fruit of the Spirit — you know, all that stuff about gentleness, kindness, and the like.

The Way Forward

Before you respond to something that angers you, remember Proverbs 18:13: ‘Spouting off before listening to the facts is both shameful and foolish.‘ The way Christians reacted last year was shameful and foolish—God’s words, not mine. So, before you vent—anywhere—pause, breathe, and ensure you have all the facts.

James 1:19 offers another piece of wisdom: ‘Everyone should be quick to listen, slow to speak and slow to become angry.’ And then there’s Ephesians 4:26, which advises, ‘In your anger do not sin.‘ It’s okay to feel angry, but we must exercise self-control (a fruit of the Spirit) to prevent our anger from turning into sin.

Forgiveness

One of the most gracious voices this time last year was Philippe Katerine himself. There he was in the midst of controversy and angry Christians, and his response? “The most beautiful thing about the Christian faith is forgiveness.”

Even if that scene on the Seine was mocking da Vinci’s painting and Jesus’ Last Supper, where was our Christian forgiveness and grace? Sadly absent. Why is indignation so often our default mechanism when our Saviour taught us to love our enemies and pray for those who persecute us, that we may be children of our Father in heaven?

Respect

Another thing to remember when you’re feeling offended or outraged is to show respect. Think of Paul in Athens, who was deeply distressed to see that the city was full of idols. But when communicating with the locals, he didn’t let his troubled emotions spill over into his words—quite the opposite. Paul praised their religious devotion and referred to their idols as objects of worship. He spoke to them respectfully and used an idol altar as a starting point to share the gospel.

What if we had done that last year? There are numerous connections between the story of Dionysus and the gospel. For example, we could have spoken about Jesus turning water into wine—his first miracle that proved he was God because no person can do that. I know, I’ve been trying for years! Wine also represents Jesus’ blood poured out on the cross for humanity’s forgiveness.

The gospel is the message people need to hear from us, but all they hear is us whinging. It’s interesting to note that Paul wrote a lot about the Olympics (1 Corinthians 9:24-27; 1 Thessalonians 2:19-20; Galatians 5:7; Hebrews 12:1-3). And there wasn’t a hint of outrage in anything Paul taught. Not once did he warn Christians not to attend the games, which were centred around pagan worship of foreign gods. He used the Olympics as an example of discipleship.

Godly Outrage

I am not saying that we Christians should never be outraged. Some things happen in the world that make my blood boil. But I am frequently amazed by the battles we Christians choose. We pick on a blue guy sailing down the Seine, but say little about gross injustice.

What caused Jesus to become angry? It’s an important question because it guides what we should find offensive. For example, Jesus was upset by anyone who harmed children. We should also be outraged by the decades of child abuse in religious and other institutions, along with the cover-ups that followed. It appears that churches and Christians largely remain silent on this matter. Furthermore, Jesus was angry at hypocrisy and at those who exclude vulnerable or marginalised individuals.

Let’s work on understanding the root causes of our outrage and focus our energy on issues that truly matter. Let the world hear about God’s amazing love and grace as shown in Jesus, and make sure nothing distracts from it.

John 14:6 is a well-known verse that is often quoted in isolation as proof of the exclusivity of the Christian faith: that Jesus is the only way to God the Father. Jesus tells his disciples, “I am the way and the truth and the life. No one comes to the Father except through me.” But is Jesus declaring the uniqueness of the religion that will one day bear his name, or does he have something else in mind?

Context

Canadian evangelical theologian Dr. Don Carson wrote, “A text without a context is a pretext for a proof text.” We do the Scriptures and the Christian faith a great disservice when we select a verse from the Bible and make it say what we desire without considering its context within the larger narrative.

Let’s explore the context of John 14:6. Approximately half of John’s Gospel concentrates on the last week of Jesus’ life. The events progress quickly, and John shares details that no other gospel writer includes, such as the raising of Lazarus and the ensuing plot to kill Jesus due to the religious leaders’ envy of his popularity.

In John 13, the disciples come together for the Passover meal. Jesus washes their feet and predicts Judas’ betrayal and Peter’s denial. What Jesus says in John 14 also takes place while they are seated around the table for the Passover meal, giving us a rich context to understand his words.

Famous Last Words

Jesus will be arrested later that night; therefore, his words in these chapters are commonly known as the Farewell Discourse, which includes Jesus’ final words before his death. If you know you’re about to die, you don’t waste time or words. You get straight to the point and express what weighs heavily on your heart.

In John 14, Jesus consoled his disciples because he had informed them that he would be betrayed, denied, and would leave them. He told them, “I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.”

Reassurance

Jesus’ disciples were in a state of sorrow and needed consoling, as this was not the ending they anticipated. They had hoped for a Messiah who would overthrow Rome and re-establish Israel and God’s Kingdom. A suffering Saviour was not what they envisioned. Therefore, Jesus’ words at the start of John 14 are intended to reassure the disciples, offering them comfort and a sense of security:

“Do not let your hearts be troubled. You believe in God; believe also in me. My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. You know the way to the place where I am going.”

Oh, Thomas!

Thomas hears Jesus and disagrees with him: “Lord, we don’t know where you are going, so how can we know the way?” Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me.”

The following verses (7-11) are a bit tricky to grasp, but to summarise, Jesus teaches that one way to understand what God is like is by looking at him (Jesus). The Jewish Annotated New Testament states, “To know Jesus and his works is to understand and know God.” In that sense, Jesus is the way, the truth, and the life. The first followers of Jesus called themselves The Way.

Exclusiveness

John 14:6 is often regarded as the basis for the exclusive claims of Christian salvation. In other words, many Christians believe and preach that people cannot know God unless they accept Jesus, as suggested by John 14:6. Is this true, and does John imply this in the verse?

I appreciate the explanation given by The New Interpreters Study Bible (p. 1937), which offers extensive notes from ninety leading theologians:

“John 14:6 expresses the central theological conviction of the Gospel of John: Jesus is the tangible presence of God in the world (1:1-18). The language of Father and Son points to the intimacy of the relationship between God and Jesus. Humanity’s encounter with Jesus the Son makes possible a new experience of God as Father (see 1:12; 20:17). Yet John 14:6 is often interpreted in ways that misuse its central theological claim. What John intends as particularism, many contemporary Christians wrongly interpret as exclusiveness. John 14:6 celebrates how Jesus reveals God for those in this particular faith community and is not a statement about the relative worth of the world’s religions. John is concerned with helping Christians recognise and name their God and the distinctiveness of their identity as a people of faith.”

If this is true, John 14:6 is not a statement of exclusiveness but rather a statement of truth that applies to anyone who follows Jesus. When we follow Jesus, we discover in Him a revelation and experience of God as Father.

Jesus’ intent in his words recorded in John 14 is to console his disciples. It would hardly have been appropriate to turn this time of sadness into a declaration of, “Oh, by the way, from now on, the religion I’m starting is the only right one. All the others are wrong. Anyway, don’t be sad!”

Other Ways

The Scriptures reveal various ways for us to know God. For instance, in his letter to the Romans, Paul writes about knowing God through His creation and human conscience. This exploration of alternative ways to understand God encourages us to be open-minded and inclusive, acknowledging that people who have never heard of Jesus can come to realise that God is real and reach out to Him.

The apostle Paul conveyed this to the people of Athens: “God Himself gives everyone life, breath, and everything else. From one man, he made all the nations…God did this so that they would seek Him and perhaps reach out for Him and find Him, though He is not far from any one of us. ‘For in him we live and move and have our being.’ As some of your own poets have said, ‘We are his offspring.’

Summary

To summarise, I don’t believe Jesus intended to make a statement of exclusiveness in John 14:6. However, another verse appears rather firm, which is part of Peter’s sermon in Acts 4:12: “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”

In John 14:6, Jesus comforts his followers, assuring them that although he will die, it is not the end of the story. While they can’t follow him now, they eventually will. Jesus’ death and resurrection paved the way for anyone who trusts him to follow through death and be resurrected in the Father’s presence. If you’re seeking a relationship with your creator, I encourage you to pray to Jesus and accept Him as your Saviour.

If you’re keen to explore this topic further, I encourage you to listen to the following episodes of the Digging Deeper Podcast:

 

#9 Second chances after death

#32 People who never hear about Jesus

#82 How can I know that God exists?

#98 Is Jesus the only way to God?