Earlier this month, I travelled to Hungary and Ukraine with a small team of pastors and leaders to put on a retreat for Ukrainian leaders who have been involved in providing aid over the past year since the full-scale invasion of their country.
On the way, I had the opportunity to visit some friends in Hungary, including my friend László (Laci), who pastors in Budapest.
In addition to pastoring a local church, he leads a ministry which helps those caught in human trafficking to escape prostitution and experience lasting freedom.
The south side of Budapest, where Laci ministers, is a working class area, known for high levels of crime and prostitution.
While I was in town, I had the opportunity to sit down with Laci to discuss we discuss the theological foundations for “mercy ministries” and how Laci got involved in practical ministry to the poor and oppressed.
Applied Theology: Ministering to Victims of Human Trafficking in Budapest, Hungary – The Theological Foundations of "Mercy Ministry" –
Theology for the People
László (Laci) is a pastor in Budapest, Hungary. In addition to pastoring a local church, he leads a ministry which helps those caught in human trafficking to escape prostitution and experience lasting freedom.
The south side of Budapest, where Laci ministers, is a working class area, known for high levels of crime and prostitution.
In this episode, we discuss the theological foundations for "mercy ministries" and how Laci got involved in practical ministry to the poor and oppressed.
For more information, visit: Servants Anonymous Foundation
—
Support this podcast: https://podcasters.spotify.com/pod/show/theologyforthepeople/support
In this episode of the Theology for the People podcast I speak with Jeff Gipe about what the Bible says about wealth, why it is that so many wealthy people are not “whole,” and what the solution is to this problem.
Jeff Gipe is a pastor in Franklin, Tennessee. Previously, he was a successful businessman in Southern California, who left the business world to plant a church in the area where he lived, which happens to be one of the most affluent communities in the world.
Jeff is a graduate of Western Seminary, and has put in a lot of work theologically and practically into thinking biblically about the topic of money and how it relates to God’s vision for human flourishing.
What does the Bible say about wealth? Why is it that so many wealthy people are not "whole" – and what is the solution?
Jeff Gipe is a pastor in Franklin, Tennessee. He was a successful businessman in Southern California, who left the business world to plant a church in the area where he lived, which happened to be one of the most affluent communities in the world.
He is a graduate of Western Seminary, and has put in a lot of work theologically and practically into thinking biblically about the topic of money and how it relates to God's vision for human flourishing.
Visit the Theology for the People blog at nickcady.org, where you can read articles and suggest topics for future episodes.
—
Support this podcast: https://podcasters.spotify.com/pod/show/theologyforthepeople/support
A few weeks ago, I had the pleasure of traveling to Chisinau, Moldova, to visit Steven and Teresa Yeats, friends of mine who have been missionaries in Eastern Europe for many years.
Steven is a pastor and a church planter, but a few years ago he started a business in Moldova, and in this episode of the Theology for the People podcast, he talks about the spirituality of money and the reasons for considering doing business as a form of mission.
We talk about sustainable church planting and unique needs that exist in the developing (majority) world for jobs to be created so that Christian people who want to be part of what God is doing in their home countries can stay without feeling the need to emigrate.
Additionally, Steven and Teresa share about how the war in Ukraine has affected their lives and their ministry, and how we can be praying for them and for the church in Moldova.
Business as Mission – with Steven and Teresa Yeats, Missionaries in Moldova –
Theology for the People
Steven and Teresa Yeats have been missionaries in Eastern Europe for many years. They currently live in Chisinau, Moldova. Steven is a pastor and a church planter, but a few years ago he started a business in Moldova, and in this episode he talks about the spirituality of money and the reasons for considering doing business as a form of mission. We talk about sustainable church planting and unique needs that exist in the developing (majority) world.
Additionally, Steven and Teresa share about how the war in Ukraine has affected their lives and their ministry in Moldova. Finally, they share how we can be praying for their ministry and the church in Moldova.
Make sure to check out the Theology for the People blog at nickcady.org
—
Support this podcast: https://podcasters.spotify.com/pod/show/theologyforthepeople/support
February 24, 2023 marked one year since the Russian invasion of Ukraine.
I remember being at home, in my bedroom, when messages started appearing on my phone from friends in Ukraine, that what we had all assumed would never happen, had actually happened: Russia was invading Ukraine.
I had tickets and was scheduled to fly to Ukraine on March 3, 2022, as I had been doing for several years, every March, for an annual pastors and leaders conference with Calvary Chapel churches from across Ukraine. We were scheduled to go to Irpin, of all places – a city which soon became famous as one of the locations of early atrocities committed by invading Russian troops. The Baptist conference center we had reserved for our conference became a bomb shelter: the very room where we had often held meetings to train pastors and elders was now filled with civilians hiding from bombs and home invasions.
Days later, I was on a plane to Hungary, in order to help receive friends and ministry partners who were fleeing Ukraine as refugees.
Over the past year, a lot has happened. Many people have died. The civilians who have died have all been Ukrainians, many of them women and children.
On this one-year anniversary, I asked two friends who are long-time missionaries in Ukraine, to share their memories and perspectives after one year of war:
Jon Markey – Ternopil, Ukraine
“I was woken up around 5AM by a call from one of my best friends Nate Medlong who lived in Kharkiv, Ukraine. “We’re coming to you guys, Kharkiv is being bombed. Kyiv too.” I didn’t have the capacity to process what he just said. It stood in stark contrast to the now eerie silence in Ternopil (Western Ukraine). I immediately grabbed my phone to see what was going on. Missile strikes all over the country. On local telegram groups there were false reports of our city being hit and invaded. This had the effect of creating panic. I watched my 6 kids sleeping peacefully, oblivious to what was going on. The weight of responsibility for their safety seemed an impossible burden given the magnitude of the attacks and the number of people that would be making their way to the borders. I started going into shock and nearly passed out. I could barely form complete thoughts, let alone words to pray.
The next few weeks are still a blur. It is still difficult to process or analyze it all as the trauma of this war is ongoing. I drove my family and my brother’s wife and 6 kids (15 of us all together) across the Hungarian border early the next morning. The church body across the globe was mobilized. We were ministered to by several pastors, missionaries and volunteers in Hungary who came to help in whatever way they could. Most of our Ukraine church family stayed in Ternopil. I decided to go back in to Ukraine to help bring aid and to evacuate people a few days after the initial attacks. I have to admit, that my motives at this point were all over the place. I was worried for my friends, I was overwhelmed by a sense of guilt that I was in safety, I was excited for how God was already using our church in Ternopil to minister to refugees.
I was probably more of a liability on that first trip back in to Ukraine than a help. I did end up evacuating a van load of people, but once back in Hungary, I knew I needed to take care for my family and figure out at least temporarily where we would be. We spent two months in Europe – Hungary and Poland. I did visit the church in Ternopil several times. For us as missionaries, this was an utterly disorienting time. Our hearts were in Ukraine, our home was in Ukraine, our friends, our memories. None of my kids had lived anywhere else. Many would encourage us to ‘take a sabbatical’, rest. How? Where? We’ve never lived anywhere else as a family. We aren’t Americans. Not really.
The greatest lesson we learned over the course of the next few months won’t sound like anything profound. Patience. I kept probing, seeking, trying to find my place in all of this, but God wanted us to slow down. What am impossible idea during a time of war. Slow down? This is a crisis! But the more I pushed, the more frustrated I became. My wife’s mom was diagnosed with lymphoma around the time the war broke out and we spent several months in the states until she went to be with Jesus in August. In September the Lord called us back to Ukraine. Without the time, prayer, counsel we received in those months, there is no way we would be able to back in Ternopil long-term. The Lord continues to grow us in patience, in waiting on Him. We are learning to say “I am your servant”. This frees us from the sense of guilt, the pressures of what others expect, or simply reacting emotionally to needs. It doesn’t mean we have everything figured out, but it’s putting one voice, one will above a million voices and opinions. This is what it means to pray ‘Your kingdom come, Your will be done on earth…'”
Nate Medlong – Kharkiv, Ukraine
“I remember going to bed late on the 23rd of February, 2022. It took hours to fall asleep. We had finally made the decision to leave Kharkiv, and drive to Ternopil in Western Ukraine. It was still hard to believe that Russia was actually crazy enough to attack Kharkiv, but the Lord was making it clear that we needed to be ready to go. The desire to be safe and far from this danger was pushing up against our concern and care for those in our church and school that God had entrusted to us.
I slept for 3 hours until around 4AM. I checked my phone and saw that Putin had announced the invasion of Ukraine. Suddenly everything went into fast forward. I woke everyone in my family up and told them to finish packing, we were leaving, Russia is invading. We packed as fast as we could while writing and calling everyone possible in our church and school. The order we gave was for everyone to leave the city as soon as possible. Pretty soon we started to hear bombs and shelling in the distance. The stress started to overwhelm me and I was fighting back a panic attack. We finished loading our vehicle. I locked the door of our house and took one last look at our home that we had only finished building 5 years earlier. We prayed some very desperate prayers that God would spare us and our friends. This was the start of the longest 72 hours or my life.
Within a few few kilometers of our house there were already helicopters and fighter jets flying low over our car and the thousands of other cars clogging up the road out of town. I will never forget the desperate prayers for protection of my family in those moments as we waited to hear if the sound of those jets would be followed by bombs and gunfire.
During those three days driving to the Hungarian border, prayer took on a different dimension than I had experienced before. Mainly short prayers begging, demanding even, that God would honor his promise to be a shield to us. The closest I can compare it to was just one year earlier, laying in the ICU in a Kharkiv hospital, begging God to keep me alive so I could see my children grow up. Only this time, my children were on the same danger as me.
God is faithful. He led us every step of the way. He kept His promise. We went through some very difficult moments, but that experience equipped us to help many more people get to safety.
In the first few days of war, all the news we were hearing was that all hope was lost. Russia was destroying everything, it was going to be over soon. Thank God that wasn’t true! We saw His faithfulness. As dark as the days were, we saw so much of God’s work. Many have been saved.
After several days in Hungary, we evacuated to my hometown of Cleveland, Ohio.
After a month of getting settled, I started the first of many trips back into Ukraine to serve the people I love so much. We continue to serve and come along side those that serve others during this difficult time. It is a privilege to be a part of God’s continued work in Ukraine. My family and I are also working towards returning full time in the Lord’s timing.”
In this episode, we discuss the topic of prayer and the Lord’s Prayer specifically.
The Lord’s Prayer is a beautiful, subversive prayer given to the church by Jesus. It forms our imaginations and—given time—transforms us. Dan explains how what you pray shapes what you believe, which in turn shapes how you live.
What was Jesus’ intention in giving us this prayer? Was it to give us a model of how to pray, or was it intended to be given to us as what to pray? Dan and I discuss the historical usage of the Lord’s Prayer, as well as the value and dangers of both praying written prayers and praying extemporaneously.
Dan is a graduate of Denver Seminary, and we discuss some of the cultural uniquenesses of different parts of the United States, and how those affect the way we minister to others.
Dan Marotta is the founding Rector of Redeemer Anglican Church in Richmond, Virginia, and the author of Liturgy in the Wilderness: How the Lord's Prayer Shapes the Imagination of the Church in a Secular Age.
In this episode, we discuss the topic of prayer and the Lord's Prayer specifically.
The Lord’s Prayer is a beautiful, subversive passage of words given to the church by Jesus. It forms our imaginations and—given time—transforms us. Dan explains how what you pray shapes what you believe, which in turn shapes how you live.
Visit the Theology for the People blog at nickcady.org, where you can read articles and suggest topics for future episodes.
—
Support this podcast: https://podcasters.spotify.com/pod/show/theologyforthepeople/support
Benjamin Morrison is a missionary in Ukraine and the pastor of Calvary Chapel Svitlovodsk in Central Ukraine. He is also a leader with City to City in Europe and Ukraine.
Ben and I got to know each other when I was I pastoring in Hungary, and we have kept in touch over the years. I have had the opportunity to serve with him in Ukraine, and he has visited our church in Colorado many times as well.
When the war began in Ukraine last February, Ben and his family decided to stay in order and try to meet the needs of the many displaced people who were coming to the region where he lives seeking refuge and safety.
This safety is somewhat relative, as Ben’s city has also come under attack from Russia.
In this episode of the Theology for the People podcast, I speak with Ben about the significant humanitarian aid his church has been providing, as well as how the war has affected people’s view of God.
We also discuss other ethical and theological questions related to the war, including the conundrum faced by Christians in Russia regarding how to respond.
You can support Ben and the ministry he is doing by visiting bit.ly/give2ukraine
Benjamin Morrison is a missionary in Ukraine and the pastor of Calvary Chapel Svitlovodsk in Central Ukraine.
Ben is also a leader with City to City in Europe and Ukraine.
To support Ben and the ministry he is doing, visit bit.ly/give2ukraine
Visit the Theology for the People blog at nickcady.org to read articles, suggest topics, or ask questions.
—
Support this podcast: https://podcasters.spotify.com/pod/show/theologyforthepeople/support
This is something that I and my colleague, Curt Fuller, have been working on for many months, and it just went live today.
Additionally, Curt and I sat down recently to record a short podcast episode to talk about the other projects we have in the works, as well as to describe the process of writing and recording these books.
Curt Fuller is the Technical Director at White Fields Community Church. He was the editor of my first book, and he is the voice which reads the audiobook.
Prior to coming to work at White Fields, Curt was already in the audiobook publishing world and was involved doing voiceovers, so he was the right man for the job!
In addition to this audiobook, we have two other projects in the works: a group study guide for The God I Won’t Believe In, which is designed to be used in small groups, youth groups, or by families or individuals at home, and a new book tentatively titled, So That You May Believe, based on evidences for believing in Jesus found in the Gospel of John.
Curt Fuller is the Technical Director at White Fields Community Church in Longmont, Colorado.
Additionally, Curt is Nick's writing partner; he was the editor of Nick's first book: The God I Won't Believe In: Facing Nine Common Barriers to Embracing Christianity
The audiobook version of that book was published on February 1, 2023. In this episode, you can hear a preview of that book, and we discuss other projects currently in the works.
To read the Theology for the People blog, or to suggest a topic or ask a question, visit: nickcady.org
—
Support this podcast: https://podcasters.spotify.com/pod/show/theologyforthepeople/support
As Christians, we confess that there is one God who eternally exists in three distinct persons: Father, Son, and Holy Spirit.
The three persons of the Trinity are equal in power and glory, are co-eternal, and are of the same essence (Ousia in Greek).
The Father is God, the Son is God, the Spirit is God, but the Father is not the Son, the Son is not the Father, nor is the Spirit the Father or the Son.
The three persons of the Trinity also have unique functions, and relate to each other in unique ways. As a result, we can speak about the Trinity in two ways: the “Ontological Trinity” and the “Economic Trinity.”
OntologicalTrinity
“Ontological” has to doing with “being.” So, to speak of the Ontological Trinity is to explain who God is, and who the three persons of the Godhead are.
The major ecumenical councils of the church, such as Nicaea and Chalcedon, focused on the ontological nature of the persons of the Trinity, and affirmed that Jesus, the Son, is very God of very God, and that the Holy Spirit is not an impersonal force, but is, indeed, God.
So, to speak about the Trinity ontologically, is to affirm both the divine nature and the unique personhood of the three persons of the Trinity.
Economic Trinity
“Economic” has to do with action, roles, and function: what God (and each person of the Godhead) does.
So, when we take an economic view of the Trinity, we are talking about the things which the Father does, or which the Spirit does, which are unique to that person of the Godhead.
For example, it is the role and function of the Holy Spirit to perform the sealing and sanctifying functions of God in the life of a believer.
Jesus, the divine Son, uniquely took on human flesh, came to Earth, lived a sinless life, and died on a cross for our redemption.
The Father sent the Son, the Son submitted to the Father and obeyed the Father, the Father and the Son sent the Spirit. The Spirit glorifies and points to the Son. The Son glorifies the Father. The Father exalts the Son. The Son ever lives to make intercession for us. The Spirit indwells believers, reminding them of what the Son said, and bringing about conviction of sin, righteousness, and judgment.
Application
One important application of these principles, is the understanding that economic actions, such as submission, leadership, and difference of roles, does not diminish or take away from a person’s ontological identity, value, dignity, or identity.
This is communicated explicitly in Philippians 2, where we are told that Jesus, although he was equal with the Father, as God (ontologically), did not regard equality with [the Father] (economically) something to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men, and humbled himself in obedience, even to the point of death on a cross.
The point here is that Jesus’ economic activity did not detract from his ontological nature.
A point of application is made in the New Testament, in the complementary roles of men and women in the church. Though men are called to teach and exercise authority in the “household of God” (1 Timothy 3:15), this does not diminish or take away from the ontological equality of men and women as human beings, and as children of God, but is rather a matter of economic function. If this is true of the Trinity (and clearly it is), then it should not surprise us that it is true in the “household of God,” acted out by those who reflect His image to the world.
For more on this, check out this discussion of 1 Timothy 2:8-15, which I had with my wife, Rosemary, for our church’s weekly Sermon Extra video:
In this first episode of Season 3 of the Theology for the People podcast, I speak with Michael Payne about the biblical genre of lament and its role in the life of a believer today.
Michael Payne is the Worship Pastor at White Fields Community Church in Longmont, Colorado. Previously he served as a missionary and worship pastor in Hungary at Golgota Budapest. Prior to that, he served in the US Marine Corps.
How Long, O Lord? – The Biblical Genre of Lament and Its Role in Our Lives Today –
Theology for the People
Welcome to Season 3 of Theology for the People!
Michael Payne is the Worship Pastor at White Fields Community Church in Longmont, Colorado. Previously he served as a missionary and worship pastor in Hungary at Golgota Budapest. Prior to that, he served in the US Marine Corps.
Listen to Mike's original music on Spotify here, or see him in action on the White Fields Church YouTube page.
The books Mike recommends in this episode on the topic of the biblical genre of lament are:
Michael Card, A Sacred Sorrow: Reaching Out to God in the Lost Language of Lament
Mark Vroegop – Dark Clouds, Deep Mercy
Walter Brueggemann – The Message of the Psalms
For the Theology for the People blog, or to submit a question or suggest a topic, visit nickcady.org
—
Support this podcast: https://podcasters.spotify.com/pod/show/theologyforthepeople/support
The answer is: Yes, but not in the way that many people might think of the word “political.”
A King and a Kingdom. The City of God and the City of Man.
The fact is that the gospel is political because it has to do with a king (Jesus) and a kingdom (the Kingdom of God).
The word “politics” comes from the Greek term politiká, first used by Aristotle, which refers to “the affairs of a city (polis in Greek).”
The promise of the Messiah, through the Hebrew prophets, was the promise of a king, who would come, from the line of David. These promises of the Messiah being a savior-king go all the way back to Genesis 49, in the promise to Judah, that “the scepter would not depart from Judah until Shiloh comes.”
David then received a promise that this promised savior-king would come through his family line, and establish a kingdom which would have no end (2 Samuel 7).
Isaiah later made the promise that this son promised to David would actually be God himself, come to Earth to establish this eternal kingdom:
For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this.
Isaiah 9:6-7
This is why the Gospels of Matthew and Luke begin with a genealogy, which shoes that Jesus is the rightful heir of King David. It’s the reason why the Magi came to pay homage to the new King of the Jews (Matthew 2), and why Herod the Great tried to kill Jesus as a baby.
However, Jesus made it clear in his Kingdom Parables (Matthew 13), for example, that His Kingdom was fundamentally different than a mere earthly kingdom – something he stated explicitly in John 18:36.
And yet, we are told that Jesus currently reigns from Heaven, where he is seated at the right hand of the Father.
What is the Kingdom of God?
A kingdom is a realm in which a king has authority and dominion. Thus, the Kingdom of God is the realm in which God is recognized and submitted to as king.
In this sense, Jesus rules and reigns from Heaven as King now, and he also reigns as King over the lives and areas here on Earth of those who recognize him as king and submit to him (see: Luke 17:20-21) – and the day is coming, when the Kingdom of God will come to Earth, and every knee will bow and every tongue confess that Jesus is Lord to the glory of God the Father (Philippians 2:11)
One day, the City of God will descend upon the City of Man – and the Heavenly City will come to Earth (see Revelation 21).
Jesus describes the “upside-down” values and culture of his kingdom in the Sermon on the Mount (Matthew 5-7).
Thus, the gospel is political – in that it is concerned with the affairs of a King, a City (the new Jerusalem) and the Kingdom (the Kingdom of God).
The Political Language of the Gospel
Interestingly, when Jesus told Pontius Pilate that His Kingdom was not of this world (John 18:36), the word he used for “kingdom” is the same word that was used in the Greek language to speak about the “Roman Empire.” In other words, Jesus was contrasting his kingdom with the kingdom of Rome.
Further, early Christians and the biblical writers – who were inspired by the Holy Spirit – used the same political vocabulary to describe their “politics” as Rome did.
For example, as Christians, we tend to think that the words gospel, Lord, Savior, and Son of God are “Christianese” buzzwords that are foreign to the popular culture. But in the first century, these terms were not unique to Christianity; they were also used by Rome to refer to its own king and kingdom.
Two common titles used for the Roman emperor were lord (kurios) and savior (soter). And since the emperors were viewed as divine, they were also called “son of god” or in some cases just plain “god.” These divine lords were believed to have brought unprecedented peace to the world, which they referred to in Latin as the Pax Romana, or “peace of Rome.” Rome was known for securing such peace and justice through warfare. And whenever Roman leaders returned home from another military victory, heralds were sent throughout the empire to announce the “gospel”—the good news—that Rome had been victorious.
All these terms were commonly used to praise the Caesars of Rome. Christians stole these titles and applied them to their Jewish Messiah, who was also killed by Rome because of the claims that he was king. Remember, this was the question that was asked of Jesus during his trial before his crucifixion: whether he was a king.
When the early Christians hailed Jesus as Lord and Savior, you need to hear a faint first-century echo: Caesar is not.
This is why, in Acts 17, when Paul proclaimed the gospel of Jesus in Thessalonica, the message created an uproar in the city – not because the people were offended at the thought of a new religion, but because they understood that the Christians were proclaiming a king other than Caesar!
“These men who have turned the world upside down have come here also…and they are all acting against the decrees of Caesar, saying that there is another king, Jesus.”
Acts 17:6-7
If Paul was merely preaching about a privatized religious experience, the authorities wouldn’t bat an eye. But Paul announces that Jesus is Lord and Savior. And this means that Caesar is not.
Imagine that in a town like Philippi, where the Roman flag waves high and stories of military victories are swapped in the streets, there was a small group of people who believe that a crucified Jew, rather than Nero, is the true Lord, Savior, and bringer of good news, justice, and peace. [1]
What This Means for Christians Today
As Christians, we still confess that Jesus is Lord and Savior – not any political leader or party today. Our primary citizenship is in Heaven, from which we await our Savior (Philippians 3:20).
And yet, like the people of God in exile in Babylon, we are called to engage in, bless. and pray for the place that we live in now (Jeremiah 29:4-7), that we may live godly and peaceable lives, and we are to pray for the salvation of the leaders and others around us (1 Timothy 2:1-4).
We are called to be salt and light, showing the world around us God’s love and truth through our actions and words (Matthew 5:13-16).
Our ultimate hope, therefore, is a political hope – but not in the sense of the politics of this world. Our hope is the cosmic politics of King Jesus, as we await the fullness of the coming of his Kingdom and its city: the New Jerusalem.
To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.