The Grammy-winning artist was found dead at her home in Nashville at age 47.

Grammy Award-winning contemporary Christian singer Mandisa Lynn Hundley, a former Lifeway Christian Resources employee and top-10 American Idol finisher, was found dead Thursday at her Nashville home, her publicist announced on social media.

No cause of death was given.

“We can confirm that yesterday Mandisa was found in her home deceased. At this time we do not know the cause of death or any further details,” according to an official notice posted April 19 on the official X account of the performer known simply as Mandisa.

“We ask for your prayers for her family and closeknit circle of friends during this incredibly difficult time.”

Before finishing in the ninth spot on American Idol’s fifth season in 2005, Mandisa worked for Lifeway as a telephone customer service representative from 2000 to 2003, Lifeway told Baptist Press.

She partnered with the Lifeway women’s ministry team, performing and leading worship at some events, and later performed at Living Proof Live events.

“Our team at Lifeway is heartbroken to hear of the passing of our friend and former co-worker,” Lifeway CEO Ben Mandrell told Baptist Press. “Her teammates recall the joy and kindness she brought to work every day. Our heartfelt prayers are with her family.”

Lakisha Mitchell, the late wife of Southern Baptist pastor Breonus Mitchell, inspired Mandisa’s hit “Overcomer,” the title song of the album that garnered a 2014 Grammy Award for Best Contemporary Christian Music Album. Breonus Mitchell, senior pastor of Mount Gilead Baptist Church in Hermitage, Tennessee, remarried in 2018.

“Obviously we are saddened ...

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President William Ruto commissioned church leaders to meet with Haitian law enforcement, military representatives, and a gang leader to discuss Kenya’s security mission.

Kenya’s leaders aren’t saying much publicly about the security force they plan to send to gang-embattled Haiti. But they’re talking a whole lot with God.

Last month, as armed groups escalated their insurgency in Port-au-Prince and plunged Haiti deeper into a historic humanitarian crisis, pastors advising Kenya’s government met for three days at a hotel in Nairobi to pray.

In a sky-blue conference room at the Weston Hotel, three Kenyan pastors joined Haitian and American ministry leaders and Kenya’s first lady, Rachel Ruto, to plead for divine assistance for the beleaguered Caribbean country. They prayed for the 2,500-person multinational police force Kenya has volunteered to lead to help Haitian law enforcement. At one point, meeting participants told CT, group members wept.

After two days of prayer, the first lady dropped in on an album release party in another part of the Weston, which President William Ruto owns, and announced her office had formed a prayer committee for Haiti. “We cannot allow our police to go to Haiti without prayer,” Rachel Ruto told fans of the Kenyan gospel group 1005 Songs & More.

Kenya agreed last October to spearhead a UN-authorized international security mission to Haiti, but the deployment has faced various delays, including legal challenges and questions about funding.

The prayer marathon was part of a broader effort by the Ruto administration to strategize “a spiritual solution for our police and people of Haiti,” according to the first lady. The initiative, coordinated by the administration’s “faith diplomacy” office, has so far included a national prayer gathering, a 40-day prayer guide for Haiti, and an official fact-finding ...

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The popular kids series reminds parents that playfulness is next to godliness.

When my oldest daughter, Elaine, was four, I watched her chase a soap bubble around the yard, utterly spellbound, and it struck me as a tiny window into how God must have felt as he watched Adam and Eve encounter each of the animals in Eden. Likewise, when I discovered that my youngest, Olivia, had held a full conversation with me while cutting our kitten’s whiskers under the table, I felt attuned with God’s anger when he flung his judgments at Israel through the prophets.

These kinds of moments, and a thousand others, make raising kids and building a family spiritually illuminating tasks—especially when they ask theologically stimulating questions like “Does Jesus wear undies?” And although the creators of Bluey, an Emmy-awarded animated kids series, seem to have no overtly religious leanings, the show unexpectedly taps into unseen realities.

If you haven’t yet discovered Bluey, let me catch you up. The series, streaming on Disney+, centers around a family of Australian blue heelers: six-year-old Bluey, her younger sister Bingo, Mum (Chilli), and Dad (Bandit). Each episode is less than 10 minutes long and targets a preschool audience—but the popular show draws all ages, and, in 2023, was the second-most acquired streaming program with 43.9 billion minutes consumed.

When the producers announced that a longer episode was slated for season 3, the public grew panicked that the show may be ending (thankfully, it’s not!), revealing just how deeply the series meets a need in our culture—and I think it’s worth exploring why.

The Heelers are just your average Australian family, with no superpowers or high-stakes problems to solve. But through their ...

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A veteran missiologist shares a lifetime of lessons on bringing the gospel into unfamiliar settings.

In an important new book, missiologist Darrell Whiteman tells a revealing story about a missionary who had been preaching in a particular community. Without realizing it, the missionary gave offense by wearing expensive shoes in a place where people couldn’t afford shoes of any type. For Whiteman, this anecdote illustrates how much missionaries need to learn—and how many presumptions they might need to abandon—in order to bring the gospel to people in other cultures.

Whiteman’s book Crossing Cultures with the Gospel: Anthropological Wisdom for Effective Christian Witness, challenges his readers—and missionaries in particular—to recognize the possible ethnocentrism in their perspective, which can distort and impede their ability to communicate well across cultural boundaries. As he explains, each culture has its own ways of understanding and coping with the problems of life. All of us understand biblical truths in ways that seem natural to us in our own cultures but not to people who have grown up in other cultures.

In each community, traditions of communication and interaction develop over time, resulting in distinct customs. Every community has its own sense of the past, its own traditions of loyalty and obligation, its own rules of courtesy, and its own conceptions of virtue and honor. If missionaries are to communicate with people who have grown up in other cultures, argues Whiteman, they must lay aside their own presuppositions and cultural conventions and commit to acquiring knowledge of unfamiliar customs and ways of thought.

Watching, listening, and asking questions

The missionary project, as Whiteman reminds us, is to insert the universal message of the gospel “within the very ...

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Series like The Wingfeather Saga bring children along for the adventure of following Jesus.

I picked up the first book reluctantly. Was I really going to spend my children’s nap time reading children’s fiction? But The Wingfeather Saga had been recommended to me by so many fans that I eventually joined the throngs of Christian adults and kids who’ve enjoyed the series.

From the start, author Andrew Peterson captivated my imagination, building a world I could recognize while pushing the limits of familiarity. Aerwier has a bookshop with a nerdy owner; the three Igby siblings enjoy exploring its packed shelves. So normal! But just across the street is a city prison run by lizard monsters called Fangs. Not so normal.

The Wingfeather books have since been adapted into an animated series; the second season premiered at the beginning of this month, with new episodes released weekly. I remember the Christian animations from my childhood—Bibleman, Psalty the Singing Songbook, and VeggieTales —as either simplistic retellings of Bible stories or moralizing lessons. These shows did a fine job of teaching me what God expected. But they didn’t captivate me with the idea of following Jesus.

The animated Wingfeather, by contrast, is lighthearted and sincere, witty without resorting to gimmicks. It cultivates endearing characters without creating familiar Christian caricatures.

What makes a good Christian children’s show? Here are four things The Wingfeather Saga does well that I hope would be true of any Christian program that I watch with my kids.

The show invites kids along for the adventure.

One of the quickest ways to bore kids is to talk at them. Shows that offer not much more than monologues, telling children what they should think and do, will rarely capture their hearts.

This principle ...

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Studies find that while less than a third of Americans trust church leaders, 90 percent of Filipinos do.

While less than a third of Americans rate clergy as highly honest and ethical, across the globe in the Philippines, 91 percent of the public trusts religious leaders, according to EON Group’s 2021 Philippine Trust Index. Respondents of the survey ranked pastors as the most trusted leaders in Filipino society, compared to a Gallup poll that found clergy in the US ranked lower than 10 other professions, including chiropractors and police officers.

“When people outside of church find out I’m a pastor, their demeanor changes out of respect,” said Aldrin Peñamora, director of the Philippine Council of Evangelical Churches’ Justice, Peace, and Reconciliation Commission. Some people even ask him for prayer.

The disconnect is rooted in cultural differences, religion’s role in society, as well as the impact of church scandals. Still, pastors from both countries noted the importance of having pastors engage with their congregations and local communities to build trust.

Drivers of trust in the Filipino church

In the Philippines, Catholics make up 80 percent of the population, while evangelicals make up about 3 percent. Catholicism came to the Philippines through Spanish colonialism and stuck as Filipinos made their faith their own. Today, the Catholic faith has become a cultural attribute of Filipino life.

The high view of church leaders also reflects traditional Filipino values, said Peñamora: “Filipino culture values respecting the elderly, which spills over to their submission to people in authority, including religious authority.”

In the Philippines, older people are considered wise, and they provide a sense of order and direction to the life of the community, Peñamora ...

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Christian artists work at the intersection of music and climate change.

Christians love to sing about creation. Hymns like “How Great Thou Art” describe the beauty of creation that moves the church to sing, “I see the stars, I hear the rolling thunder / Thy power throughout the universe displayed.”

Nature can also be a source of confusion or anxiety for believers as they observe eclipses and earthquakes and try to discern God’s role or intent in their unfolding. And as climate change more visibly impacts humans, the natural world can seem increasingly hostile, even as it remains a source of inspiration and joy for the Christian.

Where is God’s hand at work? And how should we respond to mysteries and chaos in our prayers and worship?

British scholar Mark Porter believes the Christian imagination can hold a complex view of creation—as can music. His research looks at the intersection of music, faith, and climate change, showing ways to engage nature beyond using it as a signpost of God’s glory, contending also with its beauty, chaos, fragility, and brutality.

“There’s not just one thing that nature imagery does,” said Porter. “It can do something besides inspire an individual to look to God in worship.”

Porter’s forthcoming book For the Warming of the Earth: Music, Faith, and Ecological Crisis describes how faith communities and organizations are responding to climate change and environmental crises with music, such as Resound Worship’s Doxecology album, the activism of groups like Christian Climate Action (CCA), and Catholic song festivals centered on Pope Francis’ landmark encyclical, Laudato Si’.

It’s not a how-to book for worship leaders looking to more explicitly address creation care or ...

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We must always be people of the Word, but we’ll have to reimagine deep engagement with Scripture.

Christians are readers. We are “people of the book.” We own personal Bibles, translated into our mother tongues, and read them daily. Picture “quiet time” and you’ll see a table, a cup of coffee, and a Bible spread open to dog-eared, highlighted, annotated pages. For Christians, daily Bible reading is the minimum standard for the life of faith. What kind of Christian, some of us may think, doesn’t meet this low bar?

This vision of our faith resonates for many. It certainly describes the way I was raised. As a snapshot of a slice of the church at a certain time in history—20th-century American evangelicals—it checks out. But as a timeless vision of what it means to follow Christ, it falls short, and it does so in a way that will seriously impinge on our ability to make disciples in an increasingly postliterate culture, a culture in which most people still understand the bare mechanics of reading but overwhelmingly consume audio and visual media instead.

We can see how this literacy-focused idea of Christianity will fail in the future by looking to the past. For most of Christian history, most believers were illiterate. Reading the Bible daily wasn’t an option because reading wasn’t an option.

This doesn’t mean Scripture was irrelevant to ordinary Christians’ lives. But the sacred page wasn’t primarily a private matter for personal devotion; it was a public matter heard in the gathering of God’s people for worship. The Bible was the church’s book—a liturgical book, a book whose natural habitat was the voice of Christ’s body lifted in praise. To hear the Word of God, you joined the people of God. Lectors ...

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Church leaders can offer clear moral and ethical guidance for a practice that violates biblical mandates.

On April 8, the Vatican issued Dignitas Infinita, a 20-page document rejecting a variety of practices that violate human dignity. Unsurprisingly, these included human trafficking, violence against women, abortion, euthanasia, sex change, and child abuse. It also included surrogacy.

This isn’t the first time the pontificate has come out against this “deplorable” practice, which “fails to respect the dignity of [the] child” and “violates the dignity of the woman.” Pope Francis made waves in January when he condemned surrogacy, noting that “a child is always a gift and never the basis of a commercial contract.”

Evangelical Christians and pastors value the life of the unborn. That’s why we march across the capital on freezing January mornings and pray outside of abortion clinics. Our motivation for child protection must also lead us to confront the ways children are impacted by the baby-making industry as well.

But when did you last hear your pastor address the issue of surrogacy from the pulpit? Odds are, never. Protestants have a dearth of official guidance on reproductive technologies. While some are clear on abortion, very few denominations have clear teachings on IVF, let alone the much rarer practice of surrogacy.

Southern Baptist Theological Seminary ethics professor Andrew T. Walker told The New York Times that when he suggested introducing a resolution about artificial reproductive technology at the denomination’s annual convention, his colleagues hesitated.

Some Christians are directly involved in surrogacy and see their role as a calling to help families have children, as CT reported in 2018. But many Christian bioethicists cite ...

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Study: 24 percent of clergy in North Carolina are still opposed to same-sex marriage.

After the departure of thousands of traditionalist United Methodist churches from the denomination over the past five years, it might stand to reason that those congregations remaining in the fold are more progressive and open to ordination and marriage of people in same-sex relationships.

But the picture is far more mixed.

A new report from the Religion and Social Change Lab at Duke University that looked at disaffiliating clergy from North Carolina’s two United Methodist conferences or regions found that even after the departures, 24 percent of North Carolina clergy remaining in the denomination disagree with allowing LGBTQ people to get married or ordained within the denomination.

“At least some amount of ambivalence over LGBTQ+ issues among UMC clergy is likely to persist for years to come,” the report concluded.

After a four-year COVID-19 delay and the departure of about 7,600 churches—a loss of 25 percent of all its US congregations—the denomination is likely to reconsider the issue of human sexuality when it convenes its top legislative body April 23–May 3 in Charlotte, North Carolina.

Given that the denomination is a worldwide body, with hundreds of delegates from Africa and the Philippines, areas far more conservative in their views of human sexuality, it’s unclear whether the measures stand a chance of passing, even as the US delegation is far more open to such changes.

Overall, the Duke report finds that disaffiliating North Carolina clergy were much more politically and theologically conservative than those who chose to remain. Some 85 percent of clergy who left the denomination disagreed with the notion that “all religious leadership positions should be open to people ...

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