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        <title>Christian Daily International | Bible & Theology</title>
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        <description><![CDATA[Discover insights on Bible and theology, from scripture study to Christian doctrine and global theological debates. Explore how believers interpret God’s Word and apply biblical truth in the life of the church today.]]></description>
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                                                        <item>
                <title><![CDATA[United Bible Societies marks 80th anniversary with declaration for future generations: 'anchor of enduring values, source of unchanging hope']]></title>
                <link>https://www.christiandaily.com/news/united-bible-societies-marks-80th-anniversary-with-declaration-for-future-generations</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/united-bible-societies-marks-80th-anniversary-with-declaration-for-future-generations</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[Dirk Gevers, Secretary General of United Bible Societies, addresses the fellowships 80th anniversary gathering in Jakarta, May 2026.]]></media:title>
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                                    <![CDATA[ Photo courtesy of United Bible Societies ]]>
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                                    <![CDATA[ Dirk Gevers, Secretary General of United Bible Societies, addresses the fellowship's 80th anniversary gathering in Jakarta, May 2026. UBS issued a global declaration at the event pledging renewed commitment to Scripture access for future generations. ]]>
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                            <media:title><![CDATA[Representatives of United Bible Societies global fellowship gather in Jakarta, May 2026, for the organizations 80th anniversary event]]></media:title>
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                                    <![CDATA[ Photo courtesy of United Bible Societies ]]>
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                                    <![CDATA[ Representatives of United Bible Societies' global fellowship gather in Jakarta, May 2026, for the organization's 80th anniversary event, where 156 Bible Societies issued a landmark declaration pledging renewed commitment to Scripture access for future generations. ]]>
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                                                                            <pubDate>Wed, 20 May 2026 02:55:00 -0400</pubDate>
                <description><![CDATA[The United Bible Societies marked eight decades of global ministry this month with the release of a landmark declaration pledging renewed commitment to making Scripture accessible to younger generations worldwide.]]></description>
                <content:encoded><![CDATA[
The United Bible Societies marked eight decades of global ministry this month with the release of a landmark declaration pledging renewed commitment to making Scripture accessible to younger generations worldwide.
The fellowship of 156 Bible Societies issued "The Bible for Tomorrow: A Global Commitment to Future Christian Generations" during its anniversary gathering in Jakarta, held May 6–11, alongside a parallel online event drawing representatives from Bible Societies across the globe.
The declaration reaffirms what UBS describes as its founding vision — "the Bible for everyone" — while responding to what the organization calls a period of heightened spiritual openness among young people, even as many report feeling overwhelmed by global instability and moral uncertainty.
Although UBS was formally established in May 1946 in the aftermath of World War II, it traces its roots to the early 19th century and a global Bible movement spanning more than 200 years. Today the fellowship operates in more than 240 countries and territories and, according to the organization, has contributed to over 70% of the world's Bible translations — enabling more than 6.2 billion people to access Scripture in their primary language.
Secretary General Dirk Gevers said the anniversary was an occasion for both gratitude and forward-looking commitment. "We give thanks for God's faithfulness and for the countless people who have made the Bible available across languages, cultures, and generations since the beginning of the 19th century, when our global Bible movement started," he said. "We believe the Bible continues to offer hope, truth, and direction for young people and for all who seek meaning in a complex world."
The declaration was presented to young leaders from within the fellowship, including Albert Barrero of the Colombian Bible Society and Sonia Irankunda of the Bible Society of Burundi, as well as youth representatives of the Indonesian Bible Society — a gesture the organization said was intended to symbolize its commitment to the generations ahead.

A generation searching for direction
The declaration's opening describes a world marked by "profound conflict, uncertainty, and moral confusion," with many young people feeling, in its words, "unanchored" and unsure where to turn. Yet UBS said its member societies have observed a corresponding rise in spiritual curiosity, with people in both religious and secular societies showing greater openness to engaging with the Bible and Christian communities.
"The Bible offers an anchor of enduring values, a source of unchanging hope, and a narrative that speaks into the deepest questions of the human search for truth, belonging, justice, and peace," the declaration states. "The Bible connects people to God through Jesus, the Word of God incarnate."
UBS said Bible Societies globally have seen increased engagement through youth-focused programs, finding that Scripture provides grounding for young people navigating questions of identity and purpose.
Six commitments
The declaration outlines six commitments the fellowship is making to future generations. The first is spiritual dependence — seeking God's guidance through Scripture, prayer and the Holy Spirit in all the organization undertakes.
The second commitment is universal access: making the Bible available to all, regardless of geography, literacy or economic circumstances. This includes expanding translation work and distribution in print, digital, audio, braille and sign language formats to reach those who have historically lacked access.
Third, UBS commits to fostering deep Bible engagement — encouraging reflection, discipleship and community practices that nurture what the declaration calls "lifelong encounters with God." Fourth, the fellowship pledges to honor cultural and contextual diversity, supporting translations and formats suited to local realities around the world.
The fifth commitment is to serve churches directly, equipping them for what the declaration describes as their "God-given mission" through interconfessional ministry. The sixth is holistic mission — integrating Bible engagement with acts of compassion, healing and justice, in what the declaration calls "the footsteps of Jesus."
A call to the global Church
UBS is calling on churches, ministries and Christian partners worldwide to join the effort, framing the declaration as an invitation to shared responsibility. The organization said it hopes future generations will engage with Scripture as a source of wisdom and hope, inherit a church that is "vibrant, diverse, and rooted in love," and participate in God's mission with what the declaration describes as "courage, compassion and joy."
"With humility and confidence in God's faithfulness," the declaration concludes, "we, a global Fellowship of 156 Bible Societies, dedicate ourselves anew to the vision entrusted to us: the Bible for everyone, now and for generations yet to come."]]></content:encoded>
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                <title><![CDATA[Survey finds most American parents open to the Bible but rarely read it with children]]></title>
                <link>https://www.christiandaily.com/news/survey-finds-most-american-parents-open-to-the-bible-but-rarely-read-it-with-children</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/survey-finds-most-american-parents-open-to-the-bible-but-rarely-read-it-with-children</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
                                                                                                                            <media:content  url="https://www.christiandaily.com/media/original/img/0/33/3344.jpg">
                            <media:title><![CDATA[Family discipleship begins at home, where couples and parents pass on faith by reading and living out Scripture together.]]></media:title>
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                                    <![CDATA[ Unsplash / Shelby Murphy Figueroa ]]>
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                                    <![CDATA[ Most American parents pray with their children regularly, but Bible reading together remains far less common, according to the American Bible Society's 2026 State of the Bible report. ]]>
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                                                                            <pubDate>Tue, 19 May 2026 09:11:00 -0400</pubDate>
                <description><![CDATA[Most American parents express openness to the Bible, yet fewer than one in seven reads Scripture with their children on a regular basis, according to a new report from the American Bible Society.]]></description>
                <content:encoded><![CDATA[
Most American parents express openness to the Bible, yet fewer than one in seven reads Scripture with their children on a regular basis, according to a new report from the American Bible Society.
The findings come from the second chapter of the organization's annual State of the Bible report, released May 14. The survey, fielded by NORC at the University of Chicago, drew on 2,649 online and phone interviews with American adults across all 50 states and the District of Columbia, conducted in January 2026.
Work-family balance topped the list of challenges facing parents, cited by 42% of respondents. Parenting fatigue and financial pressure each came in at 27%. The report found that Millennial parents were more likely than other generations to struggle with both work-family balance (49%) and exhaustion (35%), while Gen X parents were more likely to cite difficulty providing wise guidance to older children (29%).
The gap between mothers and fathers also appeared in the data. Mothers were more likely than fathers to report parenting fatigue, at 32% compared to 23%. Mothers more often named setting appropriate boundaries as a challenge (23% vs. 15%), while fathers more often cited discipline (22% vs. 16%).
Despite those pressures, the report found that parents scored higher than non-parents on measures of meaning, purpose, and life satisfaction — though they scored lower on financial and material stability.
More than one in four parents said they pray daily or often with their children. By contrast, only one in seven does the same with Bible reading, and more than half of caregivers rarely or never engage their children in either practice. The gap persists even among more committed believers: the American Bible Society report found that among Practicing Christians, 72% pray regularly with their children, but only 45% read the Bible with them at the same frequency.
"Most American parents are open to the Bible, but behavior hasn't kept pace with that openness," said Dr. John Farquhar Plake, the organization's chief innovation officer and editor of the State of the Bible series. "They're curious but not deeply engaged."
When parents do teach Scripture at home, children's story Bibles are the most widely used resource, cited by 48% of parents. Bible-based videos and Bible songs each came in at 26%, while Bible memorization tools were the least common approach, at 7%.
The report also found differences in religious identity between parents and non-parents among younger generations. Sixty-four percent of Millennial and Gen Z parents identify as Christians, compared to 47% of their non-parenting peers. Among non-parents in those same generations, 42% claim no religion — nearly double the 27% rate among young parents. The report noted no comparable gap between Gen X parents and non-parents on faith identity.
Parents also showed a notably lower rate of Bible disengagement than non-parents, at 46% versus 59%, though the American Bible Society said that greater openness had not translated into deeper engagement with Scripture.
For churchgoing families, the data offered a more encouraging picture. Nearly three-quarters of parents who attend church said they feel supported by their congregation, and 63% said their children enjoy going. The enjoyment, however, declined with age: according to their parents, 72% of children ages 2 to 5 like attending church, compared to 66% of those ages 6 to 12 and 61% of teenagers.
Plake called on church leaders to take the data seriously. "Church leaders and fellow Christians need to intentionally invest in parents during this demanding season of life," he said. "Parents are carrying a heavy load, and all of us in the Church can help them carry it."
The State of the Bible series publishes a new chapter monthly through November 2026. Upcoming installments will cover topics including artificial intelligence, calling and purpose, and the supernatural. The full second chapter is available at StateoftheBible.org.
The survey was designed by American Bible Society and conducted by NORC at the University of Chicago using their AmeriSpeak panel.]]></content:encoded>
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                <title><![CDATA[Nicaea accelerated Christianity's break from Jewish roots, German theologian argues in essay]]></title>
                <link>https://www.christiandaily.com/news/nicaea-accelerated-christianity-s-break-from-jewish-roots-german-theologian-argues-in-essay</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/nicaea-accelerated-christianity-s-break-from-jewish-roots-german-theologian-argues-in-essay</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
                                                                                                                            <media:content  url="https://www.christiandaily.com/media/original/img/0/46/4605.jpg">
                            <media:title><![CDATA[The First Council of Nicaea, as depicted by Cretan painter Michael Damaskinos (1591). The work, originally from Vronitissiou monastery, is now housed in the Agia Collection, Heraklion.]]></media:title>
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                                    <![CDATA[ Wikimedia Commons ]]>
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                                    <![CDATA[ The First Council of Nicaea, as depicted by Cretan painter Michael Damaskinos (1591). The work, originally from Vronitissiou monastery, is now housed in the Agia Collection, Heraklion. ]]>
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                                                                            <pubDate>Sat, 16 May 2026 04:27:00 -0400</pubDate>
                <description><![CDATA[A recently published scholarly essay contends that the Council of Nicaea in 325 A.D. was a turning point not only in Christian theology but in the institutional separation of the church from its Jewish origins — a separation shaped as much by politics as by Scripture.]]></description>
                <content:encoded><![CDATA[
A recently published scholarly essay contends that the Council of Nicaea in 325 A.D. was a turning point not only in Christian theology but in the institutional separation of the church from its Jewish origins — a separation shaped as much by politics as by Scripture.
The essay, written by Dr. Thomas Paul Schirrmacher, German theologian and former Secretary General of the World Evangelical Alliance (WEA), appears in "Their Lord and Ours: The Enduring Legacy of Nicaea," a collection of scholarly contributions marking the 1,700th anniversary of the council published as part of the World of Theology series by the WEA's Theological Commission. Schirrmacher's contribution titled "Nicaea and the Separation of the Christian Church From Its Jewish Roots" was highlighted in Bonn Profiles on May 15.
While affirming the theological weight of the Nicene Creed, Schirrmacher argues that decisions made at Nicaea — and the broader atmosphere of Emperor Constantine's reign — drove Christianity toward a distinct, non-Jewish identity in ways that were not primarily grounded in biblical reasoning.
A key example, according to the essay, was the council's decision to decouple the date of Easter from the Jewish Passover calendar. Schirrmacher characterizes this as emblematic of a wider effort to define Christian identity in opposition to Jewish practice, driven by anti-Jewish attitudes that were prevalent in the Roman world of the fourth century.
The essay also draws attention to the apparent absence of Jewish-Christian representatives at Nicaea, interpreting this as evidence that institutional leadership in the church had already moved away from its Jewish-origin communities. Schirrmacher points to historical records suggesting that Jewish followers of Jesus continued to exist for centuries after the council, even as the broader institutional church increasingly marginalized them.
Constantine's own policies and public rhetoric toward Jews receive critical attention in the essay. Schirrmacher describes the emperor's posture as openly hostile, and argues it left a lasting imprint on Christian attitudes and legislation in the centuries that followed.
Despite his critique of these historical dynamics, Schirrmacher maintains that the core Christological affirmations reached at Nicaea remain grounded in the biblical tradition. His essay calls for greater scholarly attention to early Jewish-Christian communities and encourages readers to reckon honestly with the historical relationship between Christianity and Judaism.
The volume in which the essay appears brings together multiple scholars examining the Nicene Creed's continuing theological and practical significance for the church.]]></content:encoded>
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                <title><![CDATA[German foundation presents Bible adapted for people with dementia]]></title>
                <link>https://www.christiandaily.com/news/german-foundation-presents-bible-adapted-for-people-with-dementia</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/german-foundation-presents-bible-adapted-for-people-with-dementia</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[German foundations dementia-adapted Bible, Encountering Jesus, draws on the Gospel of Luke and includes illustrations designed to evoke memories of faith.]]></media:title>
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                                    <![CDATA[ Marburger Medien Foundation ]]>
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                                    <![CDATA[ German foundation's dementia-adapted Bible, "Encountering Jesus," draws on the Gospel of Luke and includes illustrations designed to evoke memories of faith. ]]>
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                                                                            <pubDate>Sat, 16 May 2026 04:10:00 -0400</pubDate>
                <description><![CDATA[A Christian media organization in Germany has released a simplified Bible designed for people living with dementia, offering biblical stories in plain language alongside colorful illustrations intended to evoke long-held memories of faith.]]></description>
                <content:encoded><![CDATA[
A Christian media organization in Germany has released a simplified Bible designed for people living with dementia, offering biblical stories in plain language alongside colorful illustrations intended to evoke long-held memories of faith.
The Marburger Medien Foundation unveiled the publication Monday in central Hesse, Germany. Reporting by Media Magazine Pro describes the project as two years in the making and aimed at bringing "faith, hope, and confidence" to those affected by dementia, as well as to caregivers and family members.
The book, titled "Encountering Jesus — Stories from the Gospel of Luke that Stay with You," draws primarily from the Gospel of Luke, chosen for its well-known parables. It also includes the Lord's Prayer and Psalm 23. Illustrations were commissioned from artist Fionn Westermeier and selected, according to the foundation, to make the texts as accessible as possible.
Karsten Hüttmann, chairman of the board of the Marburger Medien Foundation, acknowledged that condensing the biblical material raised theological questions. "But when we consider that people with dementia can immerse themselves in Bible stories and that memories surface, this helps in developing the texts," he said.
Dementia expert Norbert Rose advised on the project. Among his recommendations was printing thematic sections across double pages, since turning a page can signal a new beginning to someone with dementia — making layout a pastoral as well as a practical consideration.
The foundation said the book responds to the growing social reality of aging populations. "Many people with dementia had contact with the church and faith when they were young," Hüttmann said. "The Bible is meant to help awaken memories and open conversations with people living with dementia, to give them courage and offer comfort."
He added: "These are all people who have dignity and who live intensely in the present. A dignity in the here and now."
According to Media Magazine Pro, the first print run was 30,000 copies, supported in part by the Veronika Foundation and the EKD Media Fund. Hüttmann described the undertaking as "uncharted territory" for Marburger Medien.
The foundation says the publication is suited for use in care homes, nursing facilities, pastoral visiting services, senior groups and by family caregivers — anywhere people accompany those in the early stages of the disease.]]></content:encoded>
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                <title><![CDATA[Academic seminar marks 100th anniversary of birth of ‘Theology of Hope’ theologian Jürgen Moltmann]]></title>
                <link>https://www.christiandaily.com/news/academic-seminar-marks-100th-anniversary-of-birth-of-theology-of-hope-theologian-jurgen-moltmann</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/academic-seminar-marks-100th-anniversary-of-birth-of-theology-of-hope-theologian-jurgen-moltmann</guid>
                                                            <dc:creator><![CDATA[Christian Daily Korea]]></dc:creator>
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                            <media:title><![CDATA[The Korea Theological Academy held an academic seminar commemorating the 100th anniversary of the birth of Jürgen Moltmann on May 8 at its seminar room in Anam-dong, Seoul, under the theme “The Life and Theology of Dr. Moltmann, Theologian of Hope.”]]></media:title>
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                                    <![CDATA[ Christian Daily Korea / Ji-dong Jang ]]>
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                                    <![CDATA[ The Korean Theological Academy held an academic seminar commemorating the 100th anniversary of the birth of Jürgen Moltmann on May 8 at its seminar room in Anam-dong, Seoul, under the theme “The Life and Theology of Dr. Moltmann, Theologian of Hope.” ]]>
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                                                                                                <media:content  url="https://www.christiandaily.com/media/original/img/0/45/4558.png">
                            <media:title><![CDATA[President Kyun-jin Kim delivers the opening address.]]></media:title>
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                                    <![CDATA[ Christian Daily Korea / Ji-dong Jang ]]>
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                                    <![CDATA[ President Kyun-jin Kim delivers the opening address. ]]>
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                                                                                                <media:content  url="https://www.christiandaily.com/media/original/img/0/45/4559.png">
                            <media:title><![CDATA[Dr. Gyu-hong Yeon delivers a sermon titled “The Debt of Love.”]]></media:title>
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                                    <![CDATA[ Christian Daily Korea / Ji-dong Jang ]]>
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                                    <![CDATA[ Dr. Gyu-hong Yeon delivers a sermon titled “The Debt of Love.” ]]>
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                            <media:title><![CDATA[Dr. Friederike Moltmann, daughter of Dr. Moltmann, delivers a special lecture.]]></media:title>
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                                    <![CDATA[ Christian Daily Korea / Ji-dong Jang ]]>
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                                                                                        <media:description type="plain">
                                    <![CDATA[ Dr. Friederike Moltmann, daughter of Dr. Moltmann, delivers a special lecture. ]]>
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                            <media:title><![CDATA[Dr. Myung-yong Kim presents on the theme “The Characteristics of Moltmann’s Theology, Its Great Contributions and Influence.”]]></media:title>
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                                    <![CDATA[ Christian Daily Korea / Ji-dong Jang ]]>
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                                    <![CDATA[ Dr. Myung-yong Kim presents on the theme “The Characteristics of Moltmann’s Theology, Its Great Contributions and Influence.” ]]>
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                                                                                                <media:content  url="https://www.christiandaily.com/media/original/img/0/45/4562.png">
                            <media:title><![CDATA[The late Dr. Jürgen Moltmann.]]></media:title>
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                                    <![CDATA[ Hanshin University ]]>
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                                    <![CDATA[ The late Dr. Jürgen Moltmann. ]]>
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                            <media:title><![CDATA[Dr. Shin-gun Lee presents on the theme “The Great Theological Contributions Left by Jürgen Moltmann, the Theologian Who Proclaimed Immortal Hope.”]]></media:title>
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                                    <![CDATA[ Christian Daily Korea / Ji-dong Jang ]]>
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                                    <![CDATA[ Dr. Shin-gun Lee presents on the theme “The Great Theological Contributions Left by Jürgen Moltmann, the Theologian Who Proclaimed Immortal Hope.” ]]>
                                </media:description>
                                                    </media:content>
                                                                                                <media:content  url="https://www.christiandaily.com/media/original/img/0/45/4565.png">
                            <media:title><![CDATA[Leaders from the Korean church and theological community attending the academic seminar commemorating the 100th anniversary of Jürgen Moltmann’s birth pose for a commemorative photo.]]></media:title>
                                                            <media:credit role="author" scheme="urn:ebu">
                                    <![CDATA[ Courtesy of the Institute ]]>
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                                    <![CDATA[ Leaders from the Korean church and theological community attending the academic seminar commemorating the 100th anniversary of Jürgen Moltmann’s birth pose for a commemorative photo. ]]>
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                                                    </media:content>
                                                                                                <media:content  url="https://www.christiandaily.com/media/original/img/0/45/4564.png">
                            <media:title><![CDATA[Exhibits of Dr. Moltmann’s personal belongings were displayed at the academic seminar commemorating the 100th anniversary of Jürgen Moltmann’s birth.]]></media:title>
                                                            <media:credit role="author" scheme="urn:ebu">
                                    <![CDATA[ Christian Daily Korea / Ji-dong Jang ]]>
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                                                                                        <media:description type="plain">
                                    <![CDATA[ Exhibits of Dr. Moltmann’s personal belongings were displayed at the academic seminar commemorating the 100th anniversary of Jürgen Moltmann’s birth. ]]>
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                                                    </media:content>
                                                                            <pubDate>Sat, 09 May 2026 08:35:00 -0400</pubDate>
                <description><![CDATA[An academic seminar commemorating the 100th anniversary of the birth of the late Jürgen Moltmann was held on May 8 in Seoul, shedding renewed light on his theology, life, and influence on the Korean church and the global theological community.]]></description>
                <content:encoded><![CDATA[
An academic seminar commemorating the 100th anniversary of the birth of the late Jürgen Moltmann was held on May 8 in Seoul, shedding renewed light on his theology, life, and influence on the Korean church and the global theological community.
The Korean Theological Academy (President Dr. Kyun-jin Kim) hosted the seminar at the academy’s seminar room in the Cross Building in Anam-dong, Seoul, under the theme “The Life and Theology of Dr. Moltmann, Theologian of Hope.” The event carried added significance in that it was organized primarily by Moltmann’s Korean disciples. The Korean Academy, headed by Kim, Moltmann’s first Korean disciple, jointly hosted the event with On Theology Academy (President Dr. Myung-yong Kim), where other disciples are active, and conducted it in the format of an international seminar.
Among those attending were Moltmann’s youngest daughter, Dr. Friederike Moltmann, director of research at the French National Center for Scientific Research, as well as seven of Moltmann’s nine disciples: Kyun-jin Kim (Korean Theological Academy, emeritus professor at Yonsei University), Jong-hwa Park (emeritus pastor of Kyungdong Church), Kyung-sik Bae (emeritus professor at Hanil University and Presbyterian Theological Seminary), Seok-sung Yoo (former president of Seoul Theological University), Myung-yong Kim (former president of Presbyterian University and Theological Seminary), Shin-gun Lee (former professor at Seoul Theological University), and Hye-won Kwak (visiting professor at Kyonggi University).
The first session, a commemorative worship service, was moderated by Dr. Il-woong Jung, former president of Chongshin University. Dr. Gyu-hong Yeon, former president of Hanshin University, delivered the sermon, followed by the benediction from Dr. Seok-sung Yoo, former president of Seoul Theological University.

In his opening remarks, Kyun-jin Kim described Moltmann as “a comet-like figure in the history of 20th-century world theology,” saying his representative work, “Theology of Hope,” presented a new turning point to the global theological world, which had been trapped in postwar despair.
“Published in 1964, ‘Theology of Hope’ inspired new hope and strength to establish God’s just world on this earth, grounded in the Old Testament history of hope and the resurrection of Jesus Christ,” Kim said. “Dr. Moltmann was not merely a theologian but a deeply faithful and admirable man of character.”
He added, “I consider it a great joy and honor to jointly host this academic event commemorating the 100th anniversary of Dr. Moltmann’s birth.”
“The Korean church must creatively inherit the debt of love Moltmann left behind”

Dr. Gyu-hong Yeon, who preached under the title “The Debt of Love,” commemorated the 100th anniversary of the birth of the late Jürgen Moltmann and emphasized that “now is the time for the Korean church to repay the debt of love owed to Dr. Moltmann.”
In the sermon, Yeon said, “Today is a deeply meaningful day in which we remember and commemorate Dr. Moltmann, whom God sent into this world 100 years ago,” adding, “Everyone gathered here today is indebted to his love.”
Quoting the book of Romans, he said, “The Apostle Paul said we should owe nothing except the debt of love to one another,” explaining that “ordinary debt is a heavy burden, but the debt of love makes people free and happy.”
“Although Dr. Moltmann was German, he made Korea his second homeland and deeply loved the Korean church,” Yeon said. “The love he left behind was like unsecured, interest-free credit finance in which he gave himself completely.”
He added, “The love received from Jesus Christ crucified on the cross is never free but costly grace,” evaluating Moltmann as one who repaid the love he received by dedicating his life to the Korean church and the world.
“Dr. Moltmann tells us not simply to commemorate him but to remember him,” Yeon said. “That remembrance must lead to a life that repays the debt of love to the poor, the marginalized and the wounded.”
He then presented three tasks through which the Korean church should repay Moltmann’s debt of love.
First, he said, “In this age of crisis, we must creatively inherit Moltmann’s theology.” He explained that Moltmann experienced the living God in a World War II prisoner-of-war camp and discovered God not merely in texts but in the suffering and cries of people within history.
“The Korean church must respond theologically to the suffering of those living amid wars, economic exploitation and oppression around the world today,” he said. “Producing a distinctly Korean theology is one way of repaying the debt owed to Moltmann.”
Second, he stressed the importance of raising disciples.
“Even a great teacher without disciples is unhappy,” Yeon said. “Dr. Moltmann was a happy theologian who had countless disciples not only in Germany but throughout the world and in Korea.”
“We too must love and nurture disciples who will carry on the theological legacy and life we received from Moltmann,” he added. “That is another way of repaying the debt of love.”
Third, he pointed to a life of sharing and dedication.
“Dr. Moltmann regarded the life he received as a gift from God and devoted himself faithfully throughout his life,” Yeon said. “We too must share what we have received from the Lord with the poor and marginalized and give generously for world peace and the nurturing of the next generation.”
He concluded, “We too will go to the Kingdom of God with beautiful empty hands and light souls, where we will joyfully meet Dr. Moltmann again in the resurrection. This is the path of life and resurrection that those indebted to love must walk.”

In the second session, Dr. Friederike Moltmann delivered a special lecture titled “The Life and Scholarship of My Father, Dr. Moltmann.”
“You all know my father as a theologian, but to me he was my father, a role model in the academic journey and a mentor,” she said. “Today I want to speak about him as the father of four daughters and about the Korean Pensive Bodhisattva, the image of the thinker he loved most.”
She first described Moltmann’s strict daily routine and academic discipline. According to Friederike Moltmann, he followed a fixed schedule of waking, meals, walks and writing every day, producing four pages in the morning and four pages in the afternoon, and this disciplined lifestyle became the foundation of his extensive body of work.
“My father willingly opened his academic world to his family,” she recalled. “He often discussed theology and intellectual topics with his daughters and took us with him to lectures and sermons.”
She added, “He also brought his daughters along to international conferences and travels so we could experience the world of scholarship and culture.”
She particularly shared memories from Venice during the pandemic period.
“My father visited Venice three times even after entering his 90s,” she said. “He formed a friendship with Francesco Moraglia, the Patriarch of Venice, and enjoyed special experiences such as a private tour of St. Mark’s Basilica and invitations to commemorative Masses.”
She also said the death of her mother, Elisabeth Moltmann-Wendel, came as a great shock to him, but that he continued seeking newness in life through new thinking, writing, travel and friendships.
“My father always tried to treat his daughters equally and showed deep concern and care whenever difficulties arose,” she added.
Friederike Moltmann also spoke about her academic relationship with her father.
“I chose analytic philosophy and theoretical linguistics at the intersection of linguistics and philosophy,” she said. “At first my father was cautious about it, but he soon respected my passion and became my steadfast supporter throughout my life.”
Toward the end of the lecture, she introduced one of Jürgen Moltmann’s best-known statements:
“God weeps with us so that someday we may laugh with Him.”
From ‘Theology of Hope’ to theology of life: Reexamining the core of Moltmann’s theology
The third session was moderated by Kyun-jin Kim, emeritus professor at Yonsei University, and featured presentations by Dr. Myung-yong Kim, former president of Presbyterian University and Theological Seminary, and Dr. Shin-gun Lee, former professor at Seoul Theological University. Dr. Young-han Kim, emeritus professor at Soongsil University, and Dr. Oh-gap Lee, emeritus professor at Kangseo University, later offered responses.

Presenting on “The Characteristics of Moltmann’s Theology, Its Great Contributions and Influence,” Myung-yong Kim analyzed Moltmann’s theological system through major works including “Theology of Hope,” “The Crucified God,” “The Trinity and the Kingdom,” and “God in Creation.”
Kim argued that Moltmann’s theology of the Kingdom of God fundamentally differed from existing liberal theology.
“Moltmann abandoned optimism about history and deeply recognized the seriousness of evil in the world,” he said. “He explained that the Kingdom of God is not a future created by human history itself but a future descending from heaven.”
He also identified theology of the cross as one of the core elements of Moltmann’s theology.
“Moltmann moved beyond abstract and philosophical understandings of God and presented a God who suffers together with humanity within the revelation of the cross,” Kim said. “He saw God’s omnipotence as revealed precisely through suffering.”
He further said Moltmann had a major influence on the reestablishment of Trinitarian theology in the Western church.
“Moltmann’s social doctrine of the Trinity provided an important theological foundation for democracy and communal peace,” Kim said. “It became a theological basis for communities in which humanity and creation live together.”

Peace theology and ecological theology were also introduced as core elements of Moltmann’s legacy. Kim described Moltmann as “the intellectual teacher of peace theology in the latter half of the 20th century,” saying his theology influenced Europe’s peace movements and historical changes.
“Moltmann was also a pioneer of ecological theology who led the global church to view ecology and creation theologically,” he added. “He went beyond merely raising questions and built a vast system of ecological theology.”
The presentation also addressed messianic Christology, holistic pneumatology, theology of life and universal salvation. Kim said Moltmann established a messianic Christology emphasizing the Kingdom of God and historical transformation beyond traditional church-centered Christology.
He also referred to theology of life as a key theme of Moltmann’s later theology.
“He emphasized a spirituality that resists the power of death and insisted that the church must become a community of life,” Kim said.
Finally, Kim introduced one of Moltmann’s final messages before his death.
“The teaching, ‘At the moment I die, I will rise again and live eternally,’ was the faith of hope that Moltmann held onto until the end,” he said.
“Moltmann’s hope is still needed in today’s age of crisis”

Presenting on “The Great Theological Contributions Left by Jürgen Moltmann, the Theologian Who Proclaimed Immortal Hope,” Shin-gun Lee described Moltmann as “a global theologian who opened a new horizon in 20th-century theology.”
“At a time when secular theology and ‘death of God’ theology were spreading across post-World War II Europe, Moltmann presented anew the futurity of Christian faith and eschatological hope through ‘Theology of Hope,’” Lee said.
He emphasized that Moltmann’s own life formed the background to his theology of hope. Born in Hamburg, Germany, in 1926 into an atheist family, Moltmann served in the German military during World War II and later experienced life in a prisoner-of-war camp.
“Moltmann encountered God while reading the Bible in the hopeless conditions of the prisoner-of-war camp,” Lee said. “He confessed that through Jesus’ suffering on the cross — crying out, ‘My God, my God, why have you forsaken me?’ — he discovered a God who understood him.”
“His theology was not merely a theoretical system but an existential confession of faith drawn out from war and despair,” Lee added. “Even amid the despair he experienced in the prisoner-of-war camp, he clung to hope in the resurrection and the future, which later developed into ‘Theology of Hope.’”
Lee explained that Moltmann’s theology did not develop according to a predetermined system or methodology but in response to historical demands and real-world crises.
“Whereas Karl Barth developed theology centered on Christology and Paul Tillich through the method of correlation, Moltmann developed theology by responding to new questions arising from the challenges and suffering of the times,” he said.
Lee identified “biblical grounding,” “eschatological orientation” and “political responsibility” as key characteristics of Moltmann’s theology.
“Moltmann believed theology should not remain merely a doctrinal system but should operate responsibly within real history,” he explained. “He especially emphasized that the church and theology must respond to the world’s suffering, oppression and despair.”
Lee also explained in detail Moltmann’s concept of “hope,” which stands at the center of his theology.
“For Moltmann, hope was not human optimism or mental determination but something that comes from God,” he said. “He understood God as the ‘God of hope’ who opens the future before humanity.”
He further explained that Moltmann understood divine revelation not simply as an explanation of past events but as “promise.”
“A promise is God’s word that leads humanity toward a future not yet realized,” Lee said. “For Moltmann, eschatology was not the final chapter of theology but the starting point guiding all theology.”
The presentation also dealt extensively with Moltmann’s understanding of resurrection.
“Moltmann regarded the resurrection of Jesus Christ as the core of Christian faith,” Lee explained. “He stressed that faith without resurrection cannot be Christian faith.”
Lee added that Moltmann criticized forms of cross-centered theology that tended to minimize the meaning of resurrection.
“Moltmann did not reduce the gospel merely to the issue of forgiveness of sins,” he said. “He understood Jesus’ resurrection as the overcoming of death, the beginning of new creation and an event opening the future of the whole world.”
Particular attention was given to Moltmann’s later understanding of “resurrection within death.”
“In his earlier theology, Moltmann emphasized resurrection on the last day according to traditional eschatology,” Lee said. “But later his thought shifted toward the idea that human beings awaken into eternal life at the very moment of death.”
Quoting Moltmann’s book “I Believe in Eternal Life,” Lee said, “Moltmann argued that ‘we are resurrected at the moment we die.’ He saw death not as the extinction of existence but as transformation into eternal life and awakening into new life in God.”
Lee also emphasized that Moltmann understood resurrection not only in terms of the individual soul but on a cosmic scale.
“Moltmann gave important interpretation to the ‘groaning of creation’ in Romans 8 and hoped that not only humanity but all creation would be restored in the new creation,” he said.
“For him, resurrection was not merely the salvation of individual human beings but the completion of the Kingdom of God and the restoration of all things,” Lee added. “Hope for a new heaven and new earth stands at the center of Moltmann’s eschatology.”
Lee also referred to Moltmann’s influence on the Korean church and Korean theology.
“Moltmann trained nine Korean disciples, and his theology has long been actively studied in Korean theological circles,” he said. “‘Theology of Hope’ became one of the most widely read theological books among Korean theology students.”
He further argued that Moltmann’s theology remains highly relevant amid contemporary crises such as artificial intelligence, war and climate change.
“Moltmann was a theologian who never abandoned hope even in despair,” Lee said. “The hope that looks toward the God who promised the resurrection of the dead and the new creation of all things is still needed for today’s church and world.”
Toward the end of the presentation, Lee referred to the Latin phrase Moltmann often quoted, “Dum spiro, spero” (“While I breathe, I hope”), saying, “According to Moltmann’s theology, we can now say, ‘Even if my breath stops, I still hope.’”
“The final message of Moltmann’s theology is trust in the God who promised resurrection and new creation,” he added.

The event concluded with closing remarks by Kyun-jin Kim, who reflected on today’s theological climate in which faith and character can easily be lost amid the pursuit of theological research and academic achievement, urging participants to remember the example set by Moltmann’s life.
“Theology professors can easily neglect their own character and faith while concentrating on theological theory,” Kim said. “With the conviction that absolute truth belongs to them, there is also the danger of excluding others or becoming arrogant.”
He warned that theologians can become “inhuman humans” who lose genuine faith while being consumed by the desire for social recognition, citing Russian novelist Fyodor Dostoevsky to stress the importance of a theologian’s life and character.
Kim also expressed hope that the event would lead to deeper study of Moltmann’s theology.
“In the 1970s, when many German professors ignored Korean students from what was then one of the poorest countries in the world, Dr. Moltmann willingly accepted Korean students into doctoral programs,” he said. “I hope not only Dr. Moltmann’s great theology, but also his character and faith, will be remembered for a long time within the Korean church and theological community.”

Meanwhile, a small museum displaying Moltmann’s personal belongings was also unveiled at the seminar venue in commemoration of the 100th anniversary of his birth. Moltmann, who died on June 3, 2024, reportedly donated various personal items he used during his lifetime to the Korean Theological Academy, headed by his first Korean disciple, Kyun-jin Kim.
In one section of the Korean Theological Academy conference room on the fifth floor of the Cross Building in Anam-dong, Seoul — which also houses Christian Daily Korea — visitors viewed framed displays introducing Moltmann alongside his desk and chair, typewriter, translated books, writing instruments, gown and hat, notebooks and photographs.
Participants walked through the exhibition space, examining traces of the life and scholarship of Moltmann, who was regarded as a world-renowned theologian, while reflecting again on the spirit of the man who proclaimed theology of hope throughout his life.
Originally reported by Christian Daily Korea.]]></content:encoded>
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                <title><![CDATA[Africa leads global trend as Easter Week marked highest YouVersion Bible engagement]]></title>
                <link>https://www.christiandaily.com/news/africa-leads-global-trend-as-easter-week-marked-highest-youversion-bible-engagement</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/africa-leads-global-trend-as-easter-week-marked-highest-youversion-bible-engagement</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[Easter Bible Verse]]></media:title>
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                                    <![CDATA[ YouVersion ]]>
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                                    <![CDATA[ Certain verses stand out each year as the most popular during the Easter holiday season. In 2026, the top verse was Matthew 28:6, “He is not here; he has risen, just as he said. Come and see the place where he lay.” ]]>
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                                                                            <pubDate>Wed, 15 Apr 2026 07:15:00 -0400</pubDate>
                <description><![CDATA[YouVersion, creator of the world’s most popular Bible App, hit new records throughout the Holy Week, with an average of 18.7 million people engaging with the Bible each day through its Family of Apps.]]></description>
                <content:encoded><![CDATA[
YouVersion, creator of the world’s most popular Bible App, hit new records throughout the Holy Week, with an average of 18.7 million people engaging with the Bible each day through its Family of Apps. 
On Easter Sunday, Bible engagement surged to more than 21.6 million people, a new record for the holiday and the most engaged day in YouVersion history. Building on the momentum of one billion installs across the YouVersion Family of Apps last year, all 10 of the highest days for Bible engagement in YouVersion's history have happened so far in 2026.
Across the globe, Bible engagement during Holy Week grew by 15% compared to last year. Every region of the world saw significant increases, including Sub-Saharan Africa with 37% year-over-year growth and Latin America up 22%, representing millions of people engaging with God's Word in each region.
In several African countries, Easter Sunday was the number one day for Bible engagement, including in Uganda, Tanzania, and Ethiopia. In Kenya, Palm Sunday, which marks the beginning of Holy Week, ranks as the top day for Bible engagement, while Easter Sunday ranks second.
Bible App Lite, the YouVersion app designed for offline use, has also been ranked multiple times this year as the number one most downloaded app in several African countries. Most notably, it was number one in nine African countries on Easter Sunday, including Kenya, Uganda, and the Democratic Republic of Congo, highlighting a surge in engagement across the region.
Easter is one of the most significant events on the Christian calendar, and many people, whether lifelong Christians or simply curious about the Easter story, engage with Scripture more deeply during Lent and Holy Week. Certain verses stand out each year as the most popular during the Easter holiday season.
Last year, John 15:13: “Greater love has no one than this: to lay down one’s life for one’s friends", was the most popular verse in Kenya during Holy Week. In 2026, the top verse was Matthew 28:6, “He is not here; he has risen, just as he said. Come and see the place where he lay.”
Joseph Gachira, YouVersion‘s Kenya Hub Leader said: “We’ve seen steady growth in interest across Kenya, and the engagement we saw over Easter is a reflection of the trend that we’re witnessing globally.
This is particularly significant at Easter, when both committed Christians and those simply wanting to understand the Easter story may be engaging with the Bible to find encouragement, guidance and answers. Seeing so many Kenyans turn to Scripture is a great reminder of why we do what we do”.
The Bible App provides access to the Bible in more than 2,400 different languages and more than 3,750 translations, plus video content and Bible Plans offered in partnership with ministries all over the globe.
YouVersion is powered by tens of thousands of partners around the world, and this Holy Week, featured video content from The Chosen, BibleProject, and Museum of the Bible brought the Easter story to life for millions of people in the Bible App.
YouVersion Founder and CEO Bobby Gruenewald says: “Historically, Easter is one of the highest days for engagement each year. It’s encouraging to see interest and engagement in God’s Word increase every year, especially around Easter when we remember Jesus’ sacrifice and love for the world. For anyone who isn’t already engaging with the Bible daily, there’s no better time to start than today.”]]></content:encoded>
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                <title><![CDATA[New book warns of leadership and accountability crises in Pakistan’s Protestant Church]]></title>
                <link>https://www.christiandaily.com/news/new-book-warns-of-leadership-and-accountability-crises-in-pakistans-protestant-church</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/new-book-warns-of-leadership-and-accountability-crises-in-pakistans-protestant-church</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[Bishop of Lahore Rt. Rev. Nadeem Kamran unveils the book by Anthony Aijaz Lamuel during its launch in Lahore, highlighting calls for accountability and renewal within the Church of Pakistan.]]></media:title>
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                                    <![CDATA[ Bishop of Lahore Rt. Rev. Nadeem Kamran unveils the book by Anthony Aijaz Lamuel during its launch in Lahore, highlighting calls for accountability and renewal within the Church of Pakistan. ]]>
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                            <media:title><![CDATA[Anthony Aijaz Lamuel addresses clergy, theologians and lay attendees at the Lahore launch event, outlining concerns over leadership, governance and the future direction of the Church of Pakistan.]]></media:title>
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                                    <![CDATA[ Anthony Aijaz Lamuel addresses clergy, theologians and lay attendees at the Lahore launch event, outlining concerns over leadership, governance and the future direction of the Church of Pakistan. ]]>
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                                                                            <pubDate>Wed, 08 Apr 2026 11:10:00 -0400</pubDate>
                <description><![CDATA[A book calling for accountability and renewal within the Protestant church in Pakistan was launched in Lahore, as church leaders and theologians warned of deepening institutional challenges confronting the country’s largest Protestant denomination.]]></description>
                <content:encoded><![CDATA[
A book calling for accountability and renewal within the Protestant church in Pakistan was launched in Lahore, as church leaders and theologians warned of deepening institutional challenges confronting the country’s largest Protestant denomination.
Titled “Church in Pakistan: Origin, Challenges and Suggested Reforms,” the book by Anthony Aijaz Lamuel was formally unveiled by Bishop of Lahore Diocese, Rt Reverend Nadeem Kamran at the Cathedral Church of the Resurrection on Monday, March 23, drawing clergy, academics and lay Christians from across the city.
Lamuel, a veteran church administrator and Bible scholar, has served as general secretary of the Synod of the Church of Pakistan and held key positions within its Lahore Diocese. He also spent more than four decades working with the Pakistan Bible Society, an experience that gave him broad exposure to diverse Christian denominations and ecclesial practices across the country.
Speaking at the launch, Lamuel said the book was written at a time when the church is “facing problems falling into crisis one after the other,” underscoring the urgency of both spiritual renewal and structural reform. He emphasized that the church must critically examine its internal dynamics if it is to remain relevant and faithful to its mission.
The 16-chapter volume combines biblical teaching, historical analysis and contemporary critique in a structured and accessible manner. Early chapters explore the theological foundations of the church and draw lessons from early Christianity, while later sections examine the development of Christianity in South Asia and the evolution of the Church in Pakistan.
The concluding chapters present a set of proposed reforms based on qualitative research, including 46 interviews with clergy, lay members, students, lawyers and journalists, offering a broad cross-section of perspectives.
Concerns over leadership & accountability
A central concern highlighted in the book, and echoed by several speakers at the launch ceremony, was the concentration of authority within church leadership and its implications for governance, transparency and institutional credibility.
Drawing on interview findings, Lamuel notes that many church members perceive leaders as being more focused on institutional control, personal status and building fortunes than on service and pastoral responsibility. He warns that such tendencies risk undermining the church’s moral authority and weakening its witness in society.
Citing British historian Lord Acton, the author underscores the dangers of unchecked power, arguing that meaningful reform must include stronger mechanisms for transparency, accountability and shared leadership. He calls for a return to servant leadership rooted in biblical principles and modeled on humility and service.
Lamuel further emphasizes the role of the church as a spiritual community, invoking the words of third-century Christian theologian Cyprian of Carthage to stress the importance of belonging to and actively participating in the life of the church. “You cannot have God for your Father unless you have the church for your Mother,” Cyprian famously stated, a theme the author uses to highlight the centrality of the church in nurturing faith.

Church leaders and theologians attending the launch described the book as both timely and necessary, particularly in light of the challenges currently facing Christian institutions in Pakistan.
Dr. Liaquat Qaiser, principal of the Full Gospel Assemblies Theological Seminary, said the author had provided a strong biblical and theological framework while addressing contemporary issues with clarity and depth.
Rt. Rev. Irfan Jamil, former bishop of the Lahore Diocese, said the book offers a comprehensive treatment of the church’s biblical, theological and historical dimensions in an accessible and well-documented format.
Dr. Kenneth Pervaiz, assistant professor at Forman Christian College University, said Lamuel’s work effectively traces the development of Christianity in the subcontinent while identifying both institutional weaknesses and possible solutions grounded in research.
Dr. Julius Qaiser, director of the Open Theological Seminary, described the book as a “courageous and thought-provoking contribution” that addresses sensitive issues with analytical rigor and pastoral concern.
A timely book for reflection
The Church of Pakistan was established in 1970 as a united Protestant body, bringing together Anglican, Methodist, Presbyterian and Lutheran traditions in an effort to promote Christian unity in the country.
Its origins lie in 19th-century missionary activity during British colonial rule in the Indian subcontinent, when churches, schools and hospitals were established across the region. Following the creation of Pakistan in 1947, Protestant communities initially remained divided before moving toward unification, culminating in the formation of the Church of Pakistan as a national ecclesial body.
Today, the church oversees dioceses in major urban centers and continues to play a significant role in education, healthcare and social services, particularly among marginalized communities. At the same time, it operates within a broader context in which Christians often face social and legal challenges, adding further complexity to its institutional responsibilities.
However, internal governance and corruption issues, combined with external pressures, have intensified calls for reform within the church, making the themes addressed in Lamuel’s book particularly relevant.
A call to renewal
In his concluding remarks, Lamuel urged church leaders and members to embrace both institutional reform and spiritual renewal, calling on the church to reclaim its role as a faithful witness to Christian belief and practice in society.
“The church must move beyond internal divisions and focus on integrity, accountability and service,” he said, stressing the need for unity and purpose.
The book is expected to contribute to ongoing conversations within Pakistan’s Christian community and among international funding organizations about the future of the Church of Pakistan and the evolving role of faith-based institutions operating in challenging social and political environments.]]></content:encoded>
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                <title><![CDATA[Archaeologists unearth 1,500-year-old monastic complex in Egypt]]></title>
                <link>https://www.christiandaily.com/news/archaeologists-unearth-1-500-year-old-monastic-complex-in-egypt</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/archaeologists-unearth-1-500-year-old-monastic-complex-in-egypt</guid>
                                                            <dc:creator><![CDATA[The Christian Post]]></dc:creator>
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                            <media:title><![CDATA[1,500-year-old monastic complex]]></media:title>
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                                    <![CDATA[ Egypt Ministry of Tourism and Archives ]]>
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                                    <![CDATA[ Egyptian archaeologists unearthed a 1,500-year-old monastic complex in the Nile Delta, Egypt’s Ministry of Tourism and Antiquities announced. ]]>
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                                                                            <pubDate>Fri, 03 Apr 2026 13:05:00 -0400</pubDate>
                <description><![CDATA[Egyptian archaeologists have unearthed a 1,500-year-old monastic complex in the Nile Delta, including a fifth-century building believed to have served as a reception facility for pilgrims, Egypt’s Ministry of Tourism and Antiquities announced.]]></description>
                <content:encoded><![CDATA[
Egyptian archaeologists have unearthed a 1,500-year-old monastic complex in the Nile Delta, including a fifth-century building believed to have served as a reception facility for pilgrims, Egypt’s Ministry of Tourism and Antiquities announced.
The discovery was made at the Al-Qalāyā site in Beheira Governorate, where an Egyptian mission from the Supreme Council of Antiquities has been excavating since 2023, according to the announcement.
Officials called the find significant for understanding the origins of organized monastic life.
The newly uncovered structure contains 13 rooms that served multiple functions, including individual and communal monastic cells, spaces for hospitality and education, a kitchen, and storerooms.
Architectural elements added during later historical periods were also identified, indicating the building was modified and repurposed across subsequent phases of use.
A large hall in the northern section of the building features stone benches decorated with botanical motifs and was likely used to receive visitors, including senior monastic figures and those seeking to study monastic life. The building extends along a north-south axis, with a prayer room oriented to face east. A limestone-carved cross is set within the eastern wall.
Hisham El-Leithy, secretary-general of the Supreme Council of Antiquities, identified Al-Qalāyā as the second-largest known monastic gathering site in the history of Christian monasticism. He said its architectural style reflects “the earliest nucleus of monastery establishment.”
El-Leithy said the decorative motifs and illustrations found at the site are among the most significant sources for the study of early Coptic art, offering historical and archaeological evidence about the nature of monastic life and artistic development in its earliest stages.
The discovery also shows the evolution of monastic architecture from solitary dwelling to communal housing and, ultimately, to facilities designed to receive visitors, he added.
Wall paintings recovered from the site depict monks, identifiable by their clothing, alongside geometric and plant-based decorations. These include braided ornaments in red, white, and black, as well as an eight-petaled flower. Officials said the works point to the richness of symbolic expression in early Coptic art.
One prominent mural shows two gazelles surrounded by vegetal motifs within a double circular frame, which is believed to carry symbolic meaning, Basilica News Agency reported.
The site offers evidence of a transition from eremitic life, in which monks lived in isolation, to communal monastic organization. The development occurred in a region distinct from the desert areas of southern Egypt, which have long been regarded as the cradle of early monasticism.
A complete marble column measuring 2 meters in length was also recovered, along with column capitals and bases. Pottery fragments bearing vegetal and geometric motifs, ceramic pieces inscribed with Coptic letters, bone remains of birds and animals, and a collection of oyster shells were found across the site. The bone remains and shells are consistent with food preparation and daily activities at the complex, according to officials.
Samir Razaq Abdul-Hafiz, head of the excavation mission, said researchers found a rectangular limestone piece at the entrance of one chamber bearing a Coptic inscription. An initial translation suggests the text is a funerary stele. The inscription refers to the death of an individual identified as “Apa Kyr, son of Shenouda,” confirming continued human presence at the site during a period of flourishing monastic development in the region.
Since excavations began in 2023, the mission has also uncovered multiple clusters of monastic cells known as manshubiyyat, groupings of pottery vessels associated with monks’ living quarters. Auxiliary service buildings were also found, indicating the presence of a large and organized monastic center.
Research at the site is ongoing.
Originally published by The Christian Post]]></content:encoded>
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                <title><![CDATA[Asian evangelical leaders discuss pastoral response to homosexuality through lens of shame culture, discipleship]]></title>
                <link>https://www.christiandaily.com/news/asian-evangelical-leaders-discuss-pastoral-response-to-homosexuality-through-lens-of-shame-culture-discipleship</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/asian-evangelical-leaders-discuss-pastoral-response-to-homosexuality-through-lens-of-shame-culture-discipleship</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[Evangelical leaders referenced Genesis 2 in affirming a traditional biblical understanding of marriage while addressing pastoral challenges related to sexuality in Asian churches.]]></media:title>
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                                    <![CDATA[ CDI ]]>
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                                    <![CDATA[ Evangelical leaders referenced Genesis 2 in affirming a traditional biblical understanding of marriage while addressing pastoral challenges related to sexuality in Asian churches. ]]>
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                                                                            <pubDate>Sat, 28 Mar 2026 07:45:00 -0400</pubDate>
                <description><![CDATA[Leaders from across Asia recently convened for a webinar organized by the Asia Evangelical Alliance to address one of the most sensitive issues facing churches in the region: how to respond biblically and pastorally to homosexuality.]]></description>
                <content:encoded><![CDATA[
Leaders from across Asia recently convened for a webinar organized by the Asia Evangelical Alliance to address one of the most sensitive issues facing churches in the region: how to respond biblically and pastorally to homosexuality.
Participants included theologians, youth leaders and pastors from multiple countries across Asia. Because of the sensitive nature of the topic and the political and cultural contexts in which some participants serve, names of speakers are withheld in this report.
The discussion focused primarily on homosexuality rather than the broader range of LGBTQ issues and explored biblical interpretation, pastoral care and discipleship in churches across the Global South.
One theologian opened the discussion by acknowledging that the issue is increasingly unavoidable for churches.
“We are Asian theologians wrestling with questions that are not abstract for us,” he said. “These are pastoral realities within our own communities.”
A live poll during the webinar confirmed the issue’s growing relevance. A majority of participants indicated they had already ministered to young people who identified as LGBTQ, while many others said youth in their churches had asked questions about sexuality in the past year.
Even in societies often perceived as conservative, church leaders said young people are increasingly encountering the topic through school, social media and global cultural influences.
“Young people are asking these questions,” one youth leader said. “If the church does not address them, they will look elsewhere for answers.”
Shared commitment to Scripture amid internal differences
One of the most notable aspects of the discussion was the presenters’ explicit acknowledgment that evangelicals themselves do not speak with one voice on homosexuality.
At the same time, speakers stressed that disagreements within evangelicalism should not be framed as disputes over biblical authority.
“This is not a matter of some taking the authority of the Bible more seriously than others,” one theologian said. “Among us, there is a shared commitment to the authority of Scripture that is unquestioned.”
He said differences arise from interpretation and theological synthesis rather than from rejection of the Bible.
“Faithful Christians who confess the authority of Scripture have arrived at different conclusions after careful study,” he said.
Speakers cautioned against reducing the debate to ideological labels.
“The categories of ‘liberal’ and ‘conservative’ often obscure more than they clarify,” one presenter said. “They reduce complex theological discernment into slogans.”
Despite those differences, presenters emphasized the need to maintain unity within the church.
“Unity does not require uniformity,” one said. “But it does require humility and patience.”
Biblical framework and traditional evangelical interpretation
Presenters outlined what they described as a traditional evangelical understanding of biblical teaching on homosexuality, which emphasizes that sexual activity between male and female is part of God’s design in creation (Gen. 1:27-28; Gen. 2:24).
A key starting point was distinguishing between homosexual orientation and same-sex sexual activity.
Homosexual orientation was defined as emotional, romantic or sexual attraction to people of the same sex, while same-sex sexual activity refers to sexual relations between individuals of the same sex.
“The Bible does not explicitly discuss homosexual orientation,” one presenter said. “It addresses sexual activity.”
The speaker noted that the concept of sexual orientation as a psychological identity category is relatively modern.
Biblical texts often cited in evangelical discussions include Genesis 19, Leviticus 18 and 20, Romans 1, 1 Corinthians 6 and 1 Timothy 1.
“In these passages, the Bible consistently presents a negative view of same-sex sexual activity,” the presenter said.
At the same time, the discussion acknowledged that some Christian scholars interpret these passages differently.
“These interpretations argue that certain biblical prohibitions may be culturally bound or address specific forms of exploitation rather than consensual relationships,” one theologian explained.
Others propose what is sometimes called a “redemptive trajectory” approach, suggesting that biblical ethics develop over time.
The presenters did not explore those interpretations in detail but emphasized that such debates exist within contemporary Christian scholarship.
“Serious Christians have studied these texts and reached different conclusions,” one speaker said.
Nevertheless, the presenters said that within traditional evangelical interpretation, heterosexual marriage remains the normative pattern presented in Scripture.
“Throughout the Bible, marriage is consistently described as the union of a man and a woman,” one presenter said.
This sacred union between man and woman is God’s original design for human sexuality, the presenter said, as expressed in the WEA Seoul Declaration.
Orientation, sin and the fallen world
Speakers addressed the theological question of how homosexual orientation should be understood within a Christian framework.
Because the Bible addresses sexual behavior rather than orientation as a psychological category, presenters described orientation as part of the broader brokenness of the fallen world rather than as deliberate rebellion.
“Homosexual orientation is not something people freely choose,” one theologian said. “Many people testify that they did not choose these attractions.”
He said Christians should therefore avoid describing people who experience same-sex attraction as active sinners simply because of their orientation.
“They are not necessarily active sinners in that aspect,” he said. “They find themselves in a difficult position within a fallen world.”
At the same time, speakers said that evangelical theology traditionally does not treat homosexual orientation as morally neutral or part of God’s original design.
“If same-sex sexual activity is understood as contrary to God’s design, then orientation toward that activity reflects the brokenness of creation,” one presenter said.
He added that this framework should not lead Christians to single out homosexuality as uniquely sinful.
“The entire world is fallen,” he said. “We should not magnify homosexuality while ignoring other sins such as pride, injustice or greed.”
Historical reflection and the church’s record
The discussion also included reflection on how Christian communities have historically treated people who identify as homosexual.
One presenter noted that same-sex relationships have been documented in many civilizations throughout history, including in Asia.
At the same time, he acknowledged that Christian institutions have sometimes contributed to discrimination or criminalization.
“Condemnation and criminalization have brought harm,” he said. “The church has sometimes been part of that.”
He said acknowledging that history does not require abandoning biblical convictions.
“It does not mean we must say that same-sex sexual activity is good,” he said. “But it does mean we must stop repeating patterns of harm.”
Speakers emphasized that theological disagreement should never justify dehumanizing treatment.
In the present times, one speaker mentioned, discrimination is also taking place against those who hold to the traditional evangelical view.
“Whatever convictions we hold, people deserve dignity,” one presenter said.
Science, trauma and the limits of explanation
The webinar also addressed scientific and psychological research on sexual orientation.
Speakers said current research does not provide a definitive explanation for why some people experience same-sex attraction.
“Biological and psychological studies can suggest correlations,” one presenter said. “But there is no definitive proof of a single cause.”
Because of that uncertainty, speakers urged caution in making sweeping claims.
“We should be careful about saying we know exactly why this happens,” the theologian said.
Another speaker noted that attempts to forcibly change sexual orientation have often caused harm.
“There have been efforts to change orientation through therapy or spiritual pressure,” he said. “But these approaches have often damaged people rather than helped them.”
Personal testimony and identity in Christ
During the webinar, one Christian leader shared his own story of experiencing same-sex attraction after childhood sexual abuse.
He said the experience shaped his understanding of sexuality and identity.
“It was not something I chose,” he said. “It developed in the context of trauma.”
He described years of shame and confusion, including periods when he considered suicide.
“Many discussions remain theoretical,” he said. “But for someone walking through this, it is deeply personal.”
He said that after becoming a Christian, his struggles did not disappear immediately.
“I thought when I gave my life to Jesus everything would change overnight,” he said. “But it did not.”
Instead, he described gradual healing through prayer, mentorship and community.
“Transformation was not about willpower,” he said. “It involved dealing with trauma and rediscovering identity.”
He said the most important shift came when he began to understand his identity in Christ.
“The miracle was not simply that my circumstances changed,” he said. “The miracle was that my identity was restored.”
Discipleship and pastoral challenges
Participants discussed how churches should disciple believers who experience same-sex attraction.
Speakers emphasized that pastoral care requires patience and long-term relationships rather than quick solutions.
“Discipleship is a journey,” one leader said. “People rarely change instantly.”
Several practical questions were raised, including how churches should respond when people in same-sex relationships seek leadership roles or when young believers struggle with gender identity.
One presenter said churches must balance doctrinal teaching with pastoral care.
“We must hold theological conviction,” he said. “But we must also walk with people in the process.”
Another leader said churches should avoid reactive responses.
“We tend to react when crisis comes,” he said. “Instead we need to prepare our communities ahead of time.”
Shame culture and the Asian context
Several speakers highlighted the importance of cultural context, particularly the influence of honor and shame dynamics in many Asian societies.
“In our cultures, shame is powerful,” one leader said.
He said fear of shame often prevents people from speaking openly about sexual struggles.
“If the church responds with humiliation, people will hide,” he said.
Because of this dynamic, presenters urged churches to cultivate environments where questions can be asked without fear.
“Listening is critical,” one theologian said. “People must feel safe to speak.”
At the same time, speakers stressed that creating a welcoming environment does not mean abandoning biblical convictions.
“We welcome people,” one presenter said. “But we do not affirm every behavior.”
Global implications
The webinar reflects broader conversations taking place across the global evangelical movement.
For many years, debates over homosexuality were seen primarily as issues affecting Western churches. Increasingly, however, churches in Asia, Africa and Latin America are confronting the same questions.
“Globalization means these conversations are no longer confined to one region,” one presenter said.
Participants said churches in the Global South must address these issues within their own cultural frameworks rather than simply importing Western debates.
“We must think from within our own contexts,” one speaker said. “But we also remain part of the global body of Christ.”
A continuing conversation
Speakers said the discussion represents only the beginning of a longer process of theological reflection and pastoral preparation.
“Our task is not simply to win arguments,” one presenter said. “Our task is to make disciples.”
That challenge, participants said, requires both biblical clarity and Christlike compassion.
“If we speak truth without grace, we misrepresent Christ,” one speaker said. “If we speak grace without truth, we misrepresent Christ.”
For churches across Asia and the wider Global South, leaders said the challenge now is learning how to hold those commitments together as they respond to one of the most complex pastoral questions facing the global Church today.]]></content:encoded>
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                <title><![CDATA[Paul's letter to the Romans should be read as a charter for world mission, German theologian says]]></title>
                <link>https://www.christiandaily.com/news/paul-s-letter-to-the-romans-should-be-read-as-a-charter-for-world-mission-german-theologian-says</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/paul-s-letter-to-the-romans-should-be-read-as-a-charter-for-world-mission-german-theologian-says</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[Thomas Schirrmacher Romans Book Cover]]></media:title>
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                                                                            <pubDate>Tue, 17 Mar 2026 11:29:00 -0400</pubDate>
                <description><![CDATA[rman theologian and missiologist Dr. Thomas Schirrmacher is calling for a renewed understanding of the Apostle Paul’s Letter to the Romans as a foundational text for global mission rather than a purely doctrinal treatise. In a recent interview with Christian Daily International, Schirrmacher reflects on insights from his latest book, The Letter to the Romans – a Charter for World Mission, arguing that Western theology has long overlooked the epistle’s missionary purpose.]]></description>
                <content:encoded><![CDATA[
German theologian and missiologist Dr. Thomas Schirrmacher, former secretary general of the World Evangelical Alliance, is calling for a renewed understanding of the Apostle Paul’s Letter to the Romans as a foundational text for global mission rather than a purely doctrinal treatise. In a recent interview with Christian Daily International, Schirrmacher reflects on insights from his latest book, The Letter to the Romans – a Charter for World Mission, arguing that Western theology has long overlooked the epistle’s missionary purpose and that recovering this perspective is essential for shaping theological education, strengthening the global church and aligning doctrine more closely with the church’s calling to participate in God’s mission.
CDI: In your latest book, you argue that the Epistle to the Romans has been historically misread as a purely doctrinal text. Why do you believe its missionary character has been mostly overlooked, and why is recovering that emphasis important today?
Schirrmacher: Even though the first and last chapters of Romans make it clear that Paul wrote this letter from the midst of his missionary endeavors to gain the support of the church in Rome for his plans for world missions, Romans has largely been read as though Paul were primarily an important thinker with a professorship in Antioch. I believe the reason for this is that Romans was at the heart of dogmatic battles in church history several times when world missions were out of sight and reach of the Western church, especially during the Reformation in the 16th century. For the Western world, Romans is the Bible book that most closely aligns with its largely systematic and philosophical mindset, presenting arguments with a clear structure. Romans seems to have fallen prey to the idea that the church lost sight of God as a missionary who created the Church to fulfill His mission.
You have been exploring the themes of Romans since the late 1980s, what is it that personally fascinates you so much with this book?
Paul's primary profession was that of a missionary and apostle. He traveled the world, establishing churches wherever he went. Once a church became somewhat self-sufficient, Paul moved on to the next place. This raises the question of how the fascinating, dogmatic explanation in Romans relates to Paul’s profession. Why did Paul write such a lengthy letter amidst his stress and personal struggles? The answer can be found in the letter itself.
Paul’s strategy was to plant churches in strategic locations, appoint elders as their leaders, and have these churches perform further tasks in their regions. Once a church was established, Paul said, "I have nothing more to do in these countries" (Rom. 15:19–23). Passing through on his way to Spain, Paul now desires to be strengthened by the congregation in Rome. Paul and his team made the mission plans. However, he seeks the church's support, beginning with evangelism in Rome and extending to further missions in new areas. He knows he has something to offer the church as a missionary. To this day, churches have never been harmed by missionaries bringing "spiritual gifts."
I find this fascinating!
You write that “dogmatics and mission are two sides of the same coin.” Can you elaborate on what it means for systematic theology to be “healthy only as a doctrine of mission”? How should this shape theological education and church practice today?
God sent his Son, who sent the Holy Spirit, who sent the Church. Therefore, missions are part of God's essence. Any systematic view of our faith that bypasses this and does not see it as the unifying theme throughout history is flawed. I tried to prove this especially in my book “Missio Dei”.
For me, the book of Romans is evidence that the most brilliant intellectual defense of the Gospel only made and makes sense if the Gospel is spread beyond a small circle of theological experts into all the world.
Many believers have a gut feeling that something is going wrong with theological education and that it is in danger of becoming self-entertaining. The most detailed and well-thought-out defense of the Gospel emerged from the Pauline call to world mission. At the same time, world mission deserves the most brilliant minds and thoughts for its defense.
Who is this book written for primarily? Are you speaking mainly to theologians and pastors, or is your hope that everyday Christians will reframe how they understand Romans—and their role in the Great Commission?
I am 65 years old, and I first of all wanted to document my four-decade study of Romans before I am too old to take part in this global discussion any longer. I also wanted to encourage leaders in the Global South that their intuition that Romans is more than just dogmatic treaties is supported by the work of many renowned New Testament scholars and missiologists over time.
You provide a historical overview of the so-called “mission thesis” on Romans going back to 1863. How does your own approach build on or differ from earlier interpretations? What makes your contribution unique at this moment in church history?
Romans has been extensively used in systematic theology, primarily by individuals with no expertise or interest in world missions. Those teaching, researching, and strategizing missions have quoted Romans selectively, but did not publish commentaries. Having worked and taught in both areas, I want to merge the viewpoint of exegesis and systematic theology with mission researchers and practitioners, as I did in my German commentary on Romans.
Additionally, I want to return Romans to its original form as a letter about God's mission to the local church. In essence, I want the local church to reclaim the letter.
Finally, in a time when global mission is shifting dramatically—especially with the growth of the Church in the Global South—how do you hope this book will serve the global evangelical movement?
Western theology is characterized by the division of academic theology into specialized subjects. Western evangelicalism has often inherited this approach from Western liberal theology. For too long, this originally has also shaped theological education in the rapidly growing Church in the Global South. However, the Global South has since overcome the divide between personal piety versus public Christianity, between teaching in academia versus vibrant preaching in local churches, and between an easy to understand summary of the gospel versus offering detailed, even academic reflections on it inspired by thousands of pages of Scripture.
The Church in the Global South increasingly takes Scripture at face value and recognizes Romans as a letter to a local church, encouraging them to fulfill the one Great Commission God has given us: to spread the good news of Jesus Christ, the King of Kings, to every corner of the world.]]></content:encoded>
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                <title><![CDATA[AI’s Scripture problem: misquotes range from 15% to 60%, says YouVersion CEO]]></title>
                <link>https://www.christiandaily.com/news/ais-scripture-problem-misquotes-range-from-15-to-60-says-youversion-ceo</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/ais-scripture-problem-misquotes-range-from-15-to-60-says-youversion-ceo</guid>
                                                            <dc:creator><![CDATA[Vincent Matinde]]></dc:creator>
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                            <media:title><![CDATA[YouVersion founder and CEO Bobby Gruenewald]]></media:title>
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                                    <![CDATA[ YouVersion founder and CEO Bobby Gruenewald said while some errors may involve commas or minor wording shifts, in Bible translation every word and punctuation is meaningful to Scripture translation ]]>
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                                                                            <pubDate>Mon, 16 Mar 2026 07:05:00 -0400</pubDate>
                <description><![CDATA[YouVersion founder and CEO Bobby Gruenewald says artificial intelligence holds enormous promise. But when it comes to answering questions about God and Scripture, he believes the technology is not yet ready.]]></description>
                <content:encoded><![CDATA[
YouVersion founder and CEO Bobby Gruenewald says artificial intelligence holds enormous promise. But when it comes to answering questions about God and Scripture, he believes the technology is not yet ready.
As the head of the digital Bible platform that now reports more than 1 billion downloads across its family of apps worldwide, Gruenewald has a vantage point as churches, pastors and believers increasingly turn to AI chatbots for spiritual answers. 
“If we ever do (fully adapt AI), it will be because we feel very confident that it can be done safely and be done with a level of accuracy and integrity,” Gruenewald said in an interview with Christian Daily International when asked whether YouVersion would step into open-ended AI question-and-answer chat features.
YouVersion offers Scripture in hundreds of languages and has become one of the most widely used Bible tools globally. 
Gruenewald, who was in Nairobi to open YouVersion regional hub that will facilitate localized digital content, described himself as an early AI adopter. YouVersion already uses AI internally to accelerate coding and improve workflow behind the scenes. But the organization has chosen not to launch a public-facing chatbot that answers theological questions. The reason, he said, is accuracy.
“The best model with the best performance, with the most popular versions of the Bible that are most indexed, misquotes Scripture at least 15% of the time,” Gruenewald said. “Some of them as much as 60% of the time.”
While some errors may involve commas or minor wording shifts, he said even small changes matter. “For Bible translation, every word and punctuation is meaningful to Scripture translation,” he said.
Large language models train on vast portions of the internet. That breadth makes them powerful but also unpredictable. Gruenewald said open-ended chat systems can generate responses that organizations would not “be proud of” because users may not have memorized Scripture, they might not recognize when a verse is misquoted or subtly altered.
His caution reflects a broader debate unfolding across the Christian world.
Some Christian leaders and scholars have warned that AI tools can present flawed or biased interpretations of Scripture. In a 2023 analysis, Christianity Today explored how AI systems can produce confident yet inaccurate theological explanations and urged discernment when using such tools for Bible study. The publication noted that chatbots can blend correct citations with subtle interpretive errors, creating an illusion of authority.
At the same time, churches are experimenting. Axios reported in 2025 that congregations in the United States have begun using AI to help draft sermons, create devotional materials and power prayer apps. Some platforms allow users to “chat” with biblical characters or ask questions about faith. While some pastors see these tools as innovative outreach methods, others question whether they risk trivializing sacred texts or outsourcing spiritual formation to algorithms.
Improving models
Gruenewald’s position sits between rejection and embrace. He said YouVersion wants to be “a part of the solution and a part of the help.” He added that the organization has privately challenged AI developers to improve how models handle Scripture. If models could consistently quote the Bible accurately, he said, YouVersion would work to help them gain access to reliable biblical texts.
Faith-based technology firms are also exploring guardrails. Reuters reported in 2025 that Gloo, a faith-oriented technology company, launched efforts to evaluate AI systems based on values important to Christian communities. The goal is to create standards that measure how AI tools align with principles such as human flourishing and theological integrity. Supporters argue that such initiatives could help shape safer faith-based AI applications rather than leaving development entirely to general-purpose models.
For many ministry leaders, AI already serves practical roles. It can analyze data, draft communications and assist with administrative work. Those use cases free pastors to spend more time in direct ministry. AI can also help scholars search biblical texts quickly, compare translations and identify linguistic patterns.
But Gruenewald draws a line at spiritual authority.
“When it comes to answering life’s most important questions and trying to give direction from God’s Word, we need it to be better in order to rely on it,” he said.
His warning comes as younger generations increasingly turn to chatbots before they turn to clergy. Surveys show that many users treat AI tools as neutral sources of information. Yet models generate responses based on probabilities, not doctrine or spiritual discernment.
The question facing ministries is not whether AI will influence faith engagement. It already does. The question is how.
For YouVersion, scale increases responsibility. With more than 1 billion downloads worldwide, the app reaches believers in nearly every region. Its features include reading plans, audio Bibles and verse-sharing tools. Many churches integrate the app into discipleship programs.
That global footprint means any AI-driven Scripture feature would affect millions of users. Gruenewald’s caution reflects the weight of that reality.
He encouraged individuals to know the Bible themselves and to seek guidance from trained pastors and leaders. Technology, he suggested, can assist but should not replace human discipleship or careful study.
The debate is unlikely to fade. As AI models improve, pressure will grow for faith platforms to integrate conversational features. Some Christian technologists believe specialized, Scripture-trained systems could eventually reach the accuracy standards Gruenewald describes.
The tension between innovation and integrity now defines the AI-and-faith conversation. Churches see the potential: wider reach, faster research, personalized engagement. They also see the risk: misquoted verses, theological drift and misplaced trust.
For Gruenewald, the calculus is simple. Speed and popularity do not outweigh fidelity. AI may shape the future of ministry. But when it comes to sacred text, he argues, precision must come first.]]></content:encoded>
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                <title><![CDATA[Meekness over autocracy: Henri Aoun advocates transparent servant leadership in the MENA Church]]></title>
                <link>https://www.christiandaily.com/news/meekness-over-autocracy-henri-aoun-advocates-transparent-servant-leadership-in-the-mena-church</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/meekness-over-autocracy-henri-aoun-advocates-transparent-servant-leadership-in-the-mena-church</guid>
                                                            <dc:creator><![CDATA[Daoud Kuttab]]></dc:creator>
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                            <media:title><![CDATA[Henri Aoun, an evangelical leader from Beirut who has helped guide ministry networks across North Africa, the Middle East and Central Asia, speaks about servant leadership, transparency and governance in the church during an interview with Christian Daily]]></media:title>
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                                    <![CDATA[ Daoud Kuttab for Christian Daily International ]]>
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                                    <![CDATA[ Henri Aoun, an evangelical leader from Beirut who has helped guide ministry networks across North Africa, the Middle East and Central Asia, speaks about servant leadership, transparency and governance in the church during an interview with Christian Daily International in February. ]]>
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                                                                            <pubDate>Sat, 14 Mar 2026 20:10:00 -0400</pubDate>
                <description><![CDATA[“In the Middle East, the image of a leader is autocratic and authoritative; otherwise, people think he doesn’t know what he’s doing,” says Henri Aoun, a leading evangelical leader in the region.]]></description>
                <content:encoded><![CDATA[
“In the Middle East, the image of a leader is autocratic and authoritative; otherwise, people think he doesn’t know what he’s doing,” says Henri Aoun, a leading evangelical leader in the region.
Aoun, who was born in Beirut, spoke to Christian Daily International with a calm certainty about leadership that reflects service more than status. The evangelical figure—one who has guided networks across North Africa, the Middle East, and Central Asia—frames his calling not as a throne to occupy but as a task to fulfill. 
“Meekness is so close to graciousness,” he says, tracing the line from personal humility to public governance. Being a gracious leader is not a sentimental ideal, he argues, but a strategic posture in a region where power is often equated with distance and control.
Aoun contrasts this vision with the dominant archetype he sees in the Middle East: leadership that is autocratic, inaccessible, and invested in power for its own sake. Leaders are too proud, he says. He anchors his argument in Scripture, pointing to Moses as “the most meek person in the world” and to Jesus’ own exhortation to be “meek and lowly in heart.” The message is not nostalgic piety but a practical invitation: leadership that is approachable, transparent, and accountable.
Meekness, for Aoun, is inseparable from service. He frankly acknowledges a deficit in the evangelical and broader Christian communities: “definitely we are not service-oriented,” he says.
The leadership he envisions resists the temptation to perform high-profile acts for appearance’s sake and instead fixes its eyes, hands, and hours on the humblest tasks. The moment that crystallizes this ethos for him—long a touchstone for his public persona—happened on a floor, scrubbing tiles in the course of his own ascent. The memory returns as a clear instruction: “This is the way I want to serve. No service is too good for me to do.” It’s not a sermon; it’s a protocol for leadership, a rule written into muscle memory.
Asked about challenges of transparency and governance in the churches in the Middle East, Aoun has no restraint in his critique. “That’s why nobody publishes their budgets online. There’s no transparency in the churches,” he laments. 
The absence of clear financial disclosures, elections, and formal accountability, isn’t simply a stylistic gap; it’s a structural weakness that he believes corrodes trust and muffles genuine servant leadership. He frames accountability not as punitive discipline but as stewardship: a church that treats money as a shared trust, not as a private reserve.
In his telling, true leadership is egalitarian, born of a shared sense that all believers are gifted for service. “We’re all equal,” he asserts, invoking the church’s theology of the body—different gifts, different roles, but one Head.
He envisions governance as a round-table enterprise rather than a throne-and-scepter model: “We were leading as a team, not leading with a team.” The idea is democratic in spirit and ecclesial in practice, though he remains attentive to the realities of power and influence in any organization.
Aoun does not romanticize a world free of hard questions. The Middle East’s political and religious terrain presents enduring challenges to leadership, perhaps most acutely in the question of converts from Islam to Christianity.
“The church itself has a hard time accepting 'Pastor Muhammad'… it's a one-way street: they welcome the opposite but not converts.” He adds that state authorities, security concerns, and legal barriers complicate sanctuary and legitimacy for converts, including marriage rights and parental status. 
Yet he remains hopeful, invoking the Arab Spring and hoping for a “convert spring” that might, in time, loosen the shackles of repression and fear. It is a controversial, even dangerous, hope, but it is framed as ethical imagination rather than naïve optimism.
On gender, his position is nuanced and situational: women can lead in many areas where they possess gifts, yet he stops short of endorsing ordination to the senior pastorate. He recounts how his wife’s discernment and partnership have sharpened his own decisions, noting that in some contexts women contribute insights and leadership that are indispensable. He draws on secular evidence as well, citing management literature that supports the value of consulting with one’s partner to strengthen leadership outcomes.
Youth, too, is central to his vision. He argues that young leaders today bring a prodigious store of knowledge—“an average 25-year-old today has more knowledge than a 25-year-old leader 50 years ago”—but cautions that experience remains essential. “Young leaders do well to consult with the older ones because older ones have more experience,” he says.
The antidote to a talent gap, in his view, is a deliberate platform for youth: place them at the helm of media outreach, digital ministries, and other contemporary ministries where the younger generation already lives and breathes. He sketches a career path he himself lived: at 17, he led the youth group; at 20, he directed a broader cohort of young leaders. Those early chances didn’t merely train him; they set him on a trajectory toward full-time leadership.
On theology, education, and mission, Aoun offers a robust assessment. He believes the theological training available in seminaries and universities in the MENA region is strong, especially with modern programs that blend leadership, psychology, and counseling. Still, he pushes for deeper, more widespread theological learning across local churches. The aim is not “over-educating” clergy but equipping the entire body so that laypeople understand the faith with greater clarity and confidence. 
He seamlessly threads justice into the church’s vocation: biblical issues require unity; non-biblical political matters invite respectful, principled disagreement. Justice, he says, is non-negotiable; leaders must raise their voices against injustice—whether in Lebanon’s governance or in the humanitarian crises in Gaza—while recognizing that few issues in the region are uncontentious.
Aoun’s posture is not one of triage for crisis but a blueprint for resilience. The Church, he argues, must be brave enough to lead on justice, transparent enough to steward money well, humble enough to serve first, and inclusive enough to recognize gifts across generations and genders. The path ahead is complicated, and the stakes are high, yet he remains convinced that meek leadership can reframe the church’s public witness in a region where all eyes are watching.
“The day is going to come,” he says, half hopeful, half prophetic, “when converts are welcomed openly and churches are free to exercise their rights. A convert spring.” In that aspiration lies not naïveté but a call to faithful, hopeful, and accountable leadership that refuses to surrender to fear.]]></content:encoded>
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                <title><![CDATA[ACTEA marks 50 years as African church growth raises demand for theological training]]></title>
                <link>https://www.christiandaily.com/news/actea-marks-50-years-as-african-church-growth-raises-demand-for-theological-training</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/actea-marks-50-years-as-african-church-growth-raises-demand-for-theological-training</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[David Tarus, executive director of the Association for Christian Theological Education in Africa, addresses participants during the ACTEA General Assembly marking the organization’s 50th anniversary.]]></media:title>
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                                    <![CDATA[ Courtesy of ACTEA ]]>
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                                    <![CDATA[ BISHOFTU, Ethiopia — David Tarus, executive director of the Association for Christian Theological Education in Africa, addresses participants during the ACTEA General Assembly marking the organization’s 50th anniversary. The gathering brought together theological educators from across Africa to discuss expanding leadership training as rapid church growth continues to outpace theological education capacity on the continent. ]]>
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                                                                                                <media:content  url="https://www.christiandaily.com/media/original/img/0/42/4285.jpg">
                            <media:title><![CDATA[Participants attend the General Assembly of the Association for Christian Theological Education in Africa, where theological educators and church leaders from more than 30 countries gathered to mark ACTEA’s 50th anniversary]]></media:title>
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                                    <![CDATA[ Courtesy of ACTEA ]]>
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                                    <![CDATA[ BISHOFTU, Ethiopia — Participants attend the General Assembly of the Association for Christian Theological Education in Africa, where theological educators and church leaders from more than 30 countries gathered to mark ACTEA’s 50th anniversary and discuss how theological institutions can respond to the growing demand for trained church leaders across Africa. ]]>
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                                                                            <pubDate>Thu, 12 Mar 2026 08:22:00 -0400</pubDate>
                <description><![CDATA[The Association for Christian Theological Education in Africa (ACTEA) is marking its 50th anniversary this week during its General Assembly in Bishoftu, Ethiopia, where theological educators and Christian leaders from across Africa are discussing how to expand training for church leaders amid rapid growth of Christianity on the continent.]]></description>
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The Association for Christian Theological Education in Africa (ACTEA) is marking its 50th anniversary this week during its General Assembly in Bishoftu, Ethiopia, where theological educators and Christian leaders from across Africa are discussing how to expand training for church leaders amid rapid growth of Christianity on the continent.
The gathering, held under the theme “Future Ready, Mission Faithful,” has drawn representatives from theological institutions in 31 countries, according to organizers. Participants include leaders of the Association of Evangelicals in Africa and officials from seminaries, universities and Bible colleges that participate in ACTEA’s accreditation network.
Speakers at the assembly addressed challenges facing theological education in Africa, including the need to prepare church leaders for rapidly changing cultural contexts, technological developments and continued church expansion across the continent.
The meeting also comes as Christian leaders warn that Africa’s rapidly growing churches are outpacing the capacity of theological institutions to train pastors and ministry leaders.
In an earlier interview with Christian Daily International, ACTEA Executive Director Dr. David Tarus said many congregations across Africa are being led by pastors who have had little or no formal theological training because the number of training institutions and faculty has not kept pace with church growth.
“Church growth in Africa has been phenomenal, but theological education has not grown at the same pace,” Tarus said in the interview. “The challenge is how to train enough leaders while maintaining strong theological standards.”
According to Tarus, the shortage of trained leaders has prompted theological institutions to explore new approaches, including modular programs, online learning and partnerships between seminaries and local churches to extend training opportunities.
Founded in 1976 as a project of the theological education commission of the Association of Evangelicals in Africa, ACTEA was established to provide accreditation and quality assurance for evangelical theological institutions across the continent. At the time, formal accreditation systems for seminaries and Bible colleges were still limited in many African countries.

Today ACTEA works with evangelical universities, seminaries and Bible colleges across Africa to strengthen theological education through institutional accreditation, research and capacity development.
Participants at the anniversary assembly also included members of the executive board of the Association of Evangelicals in Africa, among them Rev. Dr. Jean Libom Li Likeng, Archbishop John Praise Daniel and Dr. Master Matlhaope, who also serves as ACTEA’s president. Among those attending was the immediate past ACTEA executive director, Emmanuel Chemengich, now bishop of the Anglican Diocese of Kitale in Kenya.
Discussions during the assembly have focused on the future of theological education in Africa as churches expand rapidly in both urban and rural areas.
Tarus said the goal for many institutions is to find ways to expand access to theological training without weakening academic standards or biblical foundations.
“The church in Africa needs leaders who are both spiritually grounded and theologically equipped,” he said.
Organizers said the assembly is expected to conclude with discussions on strategies to strengthen cooperation among theological institutions and expand training opportunities for church leaders across the continent.]]></content:encoded>
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                <title><![CDATA[[Book review] Worthy: Celebrating the Value of Women]]></title>
                <link>https://www.christiandaily.com/news/book-review-worthy-celebrating-the-value-of-women</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/book-review-worthy-celebrating-the-value-of-women</guid>
                                                            <dc:creator><![CDATA[Gordon Showell-Rogers]]></dc:creator>
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                            <media:title><![CDATA[Worthy (Celebrating the Value of Women)]]></media:title>
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                                    <![CDATA[ Worthy (Celebrating the Value of Women) ]]>
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                                                                            <pubDate>Sun, 08 Mar 2026 16:05:00 -0400</pubDate>
                <description><![CDATA[The moving twin dedications (both authors contribute) are personal and theological: a foretaste of the direction of travel of the whole book (which is also very practical) as it continually dives into Scripture and to central truths about God and humanity and the Lord’s work in hearts and minds.]]></description>
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The moving twin dedications (both authors contribute) are personal and theological: a foretaste of the direction of travel of the whole book (which is also very practical) as it continually dives into Scripture and to central truths about God and humanity and the Lord’s work in hearts and minds.
Discovering in Chapter 4 (spelt out again in Chapter 12) that both authors have very traditional complementarian views of male/female roles in church leadership makes this book emphasising the leading role of women in Scripture, the call of all women to co-labour in mission and the emphasis on the fellow-citizenship of women all the more powerful.
In some ways it’s even more surprising given Fitzpatrick’s moving expositions of the lives and actions of the Old Testament characters Miriam, Hannah and Deborah and the way that both authors unpack lessons from Bathsheba, Tamar, Abigail and Jael, and the wonderfully liberating lessons from the New Testament.
The whole book is full of fresh and thought-provoking biblical insights for all churches, whatever their current perspectives on male and female roles in the church. As they say, ‘it’s easy to read the Scriptures and overlook the surprising ways that wise women contributed to the story of our redemption.’
After Chapter 4, I began to realise that the authors’ primary purpose is probably pastoral (rather than polemic) and there’s obviously huge value in that. But they’re not afraid to challenge shibboleths. Quoting a friend, they point out that ‘we can’t have conversations about race, gender or injustice in fruitful ways until we address the systematic silencing of voices that ask questions’.
In a world full of casual sexism, chauvinism, misogyny and abuse (in churches – the authors tell a few awful stories in Chapter 12), Schumacher’s exegesis of Genesis 3:15 is sobering ‘Satan would have a particular disgust and hatred for the woman due to her role as the mother of his downfall’. ‘Satanic hatred of women …. must end.’ The authors suggest that there is a way to end it and that this way is found in the Christian Scriptures.
Fitzpatrick points out who Paul chose to carry his letter to the Romans. ‘Wasn’t he concerned that she shouldn’t leave her home? Didn’t he worry that he might be greasing the slippery slope and that women all over the Mediterranean would start looking for ministry opportunities and travelling abroad?’ Schumacher claims that Eve’s ‘statement of faith is the first human words recorded after the Fall’ and that ‘Eve is the first recorded human being to speak the divine, covenant name of God.’
Schumacher also observes: ‘In both the Old Testament and the New Testament, God’s ability to accomplish the impossible is first spoken in relation to women.’
Given the cultures in which the Bible was penned, these are real surprises: probably reflecting the fact that the Bible is so often expounded from a male perspective.
Written for a general audience, it’s nevertheless theologically rigorous, whilst also being deeply pastoral, and painfully honest as Schumacher charts his progress from early misogynistic theological thinking. Is it sometimes intentionally provocative? If so, let’s hope that it provokes fresh respectful discussion of gender in Scripture: something that both authors actively encourage. An index of Bible verses would have been helpful, to more easily find these insights again – perhaps in the next edition?
Worthy: Celebrating the Value of Women, Elyse Fitzpatrick and Eric Schumacher, Bethany House Publishers, USA, ISBN 978-0-7642-3436-1.]]></content:encoded>
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