Rooted in Scripture and filled with simple action steps, this resource is perfect for tucking into your Bible, taping to your mirror, or sharing with a friend who’s struggling.
Why do so many Christians crumble under cultural pressure? Why do churches so often resemble spiritual daycare instead of boot camp? The Church cannot afford to raise spectators. We must raise soldiers. The devil prowls like a roaring lion (1 Peter 5:8). In the animal kingdom, a lion doesn’t roar merely to frighten its prey, but to isolate it from the herd. The enemy thrives on deception and distraction, eager to divide and destroy.
Discipleship isn’t about showing up to church and checking boxes. It’s about being shaped into people who can stand firm in battle. Warren W. Wiersbe said it plainly: “The Christian life is not a playground; it is a battleground, and we must be on our guard at all times.”[1]
In other words, discipleship is war.
The War We’re In
Paul reminded the Ephesians: “Be strong in the Lord and in his mighty power. Put on the full armor of God so that you can take your stand against the devil’s schemes” (Ephesians 6:10–11, NIV). Paul wrote these words while imprisoned in Rome, guarded daily by soldiers of the empire. He would have seen their helmets, shields, breastplates, and swords up close. For Rome’s elite, armor was not optional; no soldier entered battle without it. Using that imagery, Paul described the armor God provides for every believer.
“For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is the word of God. And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people.” (Ephesians 6:12-18, NIV)
And over it all, prayer makes the armor effective, because we do not fight in our own strength but in His.
“Be alert and always keep on praying for all the Lord’s people.”
C. S. Lewis warned us: “There is no neutral ground in the universe: every square inch, every split second, is claimed by God and counterclaimed by Satan.”[2] If you don’t recognize this reality, you’re already losing ground to the enemy.
Jesus as Our Model
At His baptism, Jesus heard the Father’s voice: “This is my Son, whom I love; with him I am well pleased” (Matthew 3:17, NIV). And then, before He preached, healed, or carried the cross, He walked into the wilderness and confronted Satan. In the wilderness, Jesus didn’t rely on clever arguments or dazzling displays. He stood firm with Scripture on His lips and obedience in His heart. Martyn Lloyd-Jones emphasized that our ultimate confidence must never be in ourselves, but in the Lord.[3]
Discipleship Demands More Than Comfort
Too often today, discipleship is reduced to “being nice.” Safe. Respectable. Comfortable. But Jesus said, “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me.” (Luke 9:23). When Jesus spoke of the cross, His listeners knew He was describing Rome’s most brutal execution. To “take up your cross” meant embracing suffering, shame, and even death for His sake.
A young woman once confessed to me, “I thought following Jesus would make life easier. Instead, it made the fight inside me more intense.” She was right. But in that dying to pride, to escape, and to old patterns, the Spirit began to rebuild her into something stronger.
“Too often today, discipleship is reduced to ‘being nice.'”
Wearing the Armor
Paul’s image of armor is not for admiration; it is for action. Each piece must be put on daily. That means choosing truth when lies press in, guarding your heart with righteousness in a world of compromise, bringing peace into conflict instead of shrinking back, raising faith when doubts attack, resting in salvation when despair whispers defeat, wielding Scripture in moments of temptation, and praying persistently as your lifeline to God.
Neil Anderson captured it well: “The battle for the mind is the battle for the Christian life. If Satan can control your thoughts, he can control your behavior. That’s why taking every thought captive to Christ is essential.”[4] John Piper echoed the urgency: “Life is war. That’s not all it is. But it is always that.”[5]
Training Grounds
Discipleship doesn’t happen by accident. It grows through training: grounding in identity, practicing prayer and fasting, walking in accountability, and learning obedience. Oswald Chambers explained it this way: “Discipleship means personal, passionate devotion to a Person. Our devotion is not to a cause or a principle or a program, but to the Lord Jesus Christ.”[6]
Community is essential. Charles Spurgeon urged: “Give yourself to the Church.…If I had never joined a Church till I had found one that was perfect, I should never have joined one at all.”[7] I once witnessed a believer who had never prayed aloud finally whisper a prayer in front of others. It was shaky. It was simple. But it was powerful, and that moment became her training ground.
“Discipleship grows through training: grounding in identity, practicing prayer and fasting, walking in accountability, and learning obedience.”
From the Early Church to Now
The first believers lived under constant pressure from both Jewish leaders and the Roman Empire. In Jerusalem, they faced arrests and threats from religious authorities (Acts 4–7). Later, under Roman rule, persecution intensified, sometimes costing them everything. And yet they prayed, rejoiced, and advanced. Stephen preached with courage and saw heaven open (Acts 7). Paul sang in prison and chains fell off (Acts 16). Ordinary disciples scattered under persecution and carried the gospel wherever they went (Acts 8).
I’ve walked with women who came to Christ still weighed down with addiction, shame, and despair. Some expected a quick fix. Others just wanted the pain to stop. But discipleship is not a bandage. It’s a battle. True clarity comes when disciples become warriors, not spectators.
Marks of a Battle-Ready Disciple
A battle-ready disciple:
Responds to lies with truth.
Walks in obedience, even when it is costly.
Uses spiritual authority in prayer.
Listens for God’s voice and acts on it.
Lives with eternity in mind.
As David Platt observes, today’s church often settles for a version of Christianity that “revolves around catering to ourselves” when Jesus actually calls us to abandon ourselves.”[8] This is the essence of discipleship: not escape from the battle, but Spirit-empowered strength to endure and overcome.
“This is the essence of discipleship: not escape from the battle, but Spirit-empowered strength to endure and overcome.”
The Church does not need more consumers. It needs more soldiers. Jesus never promised ease, but He promised His presence. He never promised safety, but He promised victory.
Paul urged Timothy: “Fight the good fight of the faith. Take hold of the eternal life to which you were called” (1 Timothy 6:12, NIV).
It is time. Armor up. Stand firm. Advance the Kingdom.
[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1989), 56.
[2] C. S. Lewis, “Christianity and Culture,” in Christian Reflections, ed. Walter Hooper (Grand Rapids, MI: Eerdmans: 1967), 33.
[3] D. Martyn Lloyd-Jones, Spiritual Depression: Its Causes and Cure (Grand Rapids, MI: Wm. B. Eerdmans Publishing, 1965).
[4] Neil T. Anderson, Victory Over the Darkness: Realizing the Power of Your Identity in Christ (Ventura, CA: Regal Books, 1990), 75.
One of the most important figures in the New Testament is the apostle Paul. Once a zealous persecutor of Christians, Jesus came to him in a vision and commissioned him to take the gospel to the Gentiles. The author of nearly half of the New Testament, his influence on the shape of early Christianity in undeniable.
Paul was his Roman name. He was born in Tarsus, a city in Asia Minor, as Saul, the son of a strict Pharisee. At some point in his childhood, the family must have moved to Jerusalem because it was there that Paul was given admittance into the school of one of the most respected teachers in Jerusalem, Gamaliel.
Under Gamaliel, Saul was trained in all the finer points of Jewish law and practice, advancing “beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers.” (Galatians 1:14, NIV). One would assume that it was under Gamaliel that Saul learned the swift and harsh brand of justice he became known for as he persecuted the church. But that is very unlikely.
Gamaliel the elder, Saul’s teacher, is traditionally understood to be the grandson of one of the greatest Jewish rabbis, Hillel. Hillel became famous for his generous and compassionate interpretation of Torah. His school of thought emphasized humility and grace over the strict legalism of another leading contemporary, Shammai. Gamaliel continued this tradition, leading the more liberal wing of the Pharisees at the time Saul’s upbringing.
“Hillel became famous for his generous and compassionate interpretation of Torah.”
Saul would have listened to many of Gamaliel’s teachings which have survived to this day, recorded in the Talmud. Gamaliel took a special interest in the marginalized of society, granting several protections to widows and women having been divorced by their husbands. He personally wrote letters to Jews in distant lands informing them of the correct dates of festivals and feasts to help encourage their attendance. Typically, Gamaliel would begin his teaching with the phrase “for the benefit of humanity,” centering his students on the role Israel played as a light to the nations.
But perhaps the greatest mercy recorded by Gamaliel is recorded in the book of Acts. When the apostles were brought before the Sanhedrin for preaching in the name of the recently crucified Jesus (Acts 5), the leaders of the Jews were furious with them and cried for their death. But the highly-respected Gamaliel stood up and talked some sense into the roaring mob.
“Leave these men alone! Let them go! For if their purpose or activity is of human origin it will fail. But if it is from God, you will not be able to stop these men; you’ll only find yourselves fighting against God.” (Acts 5:38b-39, NIV)
Gamaliel’s speech was not only wise and gracious, but it was consistent with his lifelong teachings on justice. He taught that everyone should have the opportunity to testify, no voice should be suppressed. He taught that fair execution of justice was critical for God’s people.
“Leave these men alone! Let them go! For if their purpose or activity is of human origin it will fail.”
So right about now you are probably wondering.…How on earth did Saul sit at Gamaliel’s feet learning about humility and grace and end up as the fire-breathing sword of the Pharisee’s wrath, pursuing Christians from town to town in order to arrest or stone them to death? That is a fair question, and one which no one has a great answer for.
However, there is one more interesting historical tidbit about rabbis like Gamaliel. The Talmud records that even the greatest rabbis in the school of Hillel could occasionally encounter students who were obstinate, difficult, and even known to challenge their teacher. Some scholars have suggested that one student with such a disposition may have been the young, zealous Saul of Tarsus.
If you use your imagination, it is not hard to picture a young, brash, ambitious Saul trying to climb the ladder of religio-political success in Jerusalem. Pushing back at his teacher for being too “soft.” Demonstrating his zeal by volunteering to chase down these heretical followers of the Galilean blasphemer. We can only speculate that Paul was one such student, but it is not hard to imagine.
Thankfully, that’s not the end of the story. Saul will become Paul. He will be physically blinded to symbolize the spiritual blindness he has been living in. Then he will receive back his physical sight and as a result will never see the world the same way again. The old man is dead. The arrogant, violent, and prideful man is gone.
And who is left? Who will this new Paul be? This is a critical question. Because in just a few years the church will be overwhelmed with Gentile converts, and many believers, from Peter all the way down, will struggle with a legalism that demands these Gentiles submit to circumcision, Temple worship, and dietary restrictions just like the Jews.
Who will be the voice that calls for humility, reason, and grace for these new non-Jewish converts? You know the answer. It will be Paul.
“Who will be the voice that calls for humility, reason, and grace for these new non-Jewish converts? You know the answer.”
You see, all those years that Paul sat under Gamaliel and learned Hillel’s principles of compassion, patience, and humility, God was giving Saul the building blocks for his new identity as Paul. That’s right, God was working way out ahead the whole time. So, when Jesus remakes Saul, God has already put into place all the raw material needed to make the new man.
That gives me hope. Most days, I am pretty sure I am not who I would like to be. Even on my best days, I barely measure up to what Jesus Christ calls me to. Sometimes I even wonder if I will ever be able to get myself together and grow into the person I would like to become. But guess what? God is already out ahead of me. He is giving me everything I need for life and godliness according to his purpose. He is already at work making me into someone new. Just like he did with Paul.
Suffering is not a glitch in the Christian life—it’s part of it. In this conversation, Matt Smethurst and Ligon Duncan talk about how pastors can prepare their people to face pain with faith and endurance. They discuss what it means to view hardship through God’s providence, why the “victorious Christian life” often looks like just hanging on, and how preaching, hymns, and patient shepherding can help believers trust God when he seems silent.
Leaders and organizers of the UniteUS movement say they saw "lives changed, hearts surrendered, and students encounter Jesus in powerful ways" while sharing the Gospel at Grand Canyon University Tuesday night.
Imagine you could save your life through one simple, regular act. You wouldn’t always want to do it. Every week, you’d come up with multiple excuses. The night before would often be a struggle. Same with the morning before. Every time you finished, you’d feel refreshed, energized, and eager to undertake that day’s agenda. But then, when it came time to do it again, somehow you’d still struggle to do it.
I don’t know what comes to mind for you. Maybe the gym. Maybe a quiet time of Bible reading and prayer. Maybe a call or meeting with a family member or friend. But I’m talking about church and a new book by Rebecca McLaughlin, How Church Could (Literally) Save Your Life (TGC/Crossway).
Rebecca is widely known to Gospelbound viewers and listeners as the author of several of the most encouraging and successful books in TGC history, including Confronting Christianity, The Secular Creed, and Jesus Through the Eyes of Women. She’s also a fellow with The Keller Center for Cultural Apologetics. She returns to Gospelbound to discuss the life-changing research on what makes church good for your health.
In This Episode
04:30 – What makes church unique
08:00 – How many modern moral values come directly from Christianity
Every church has one ministry that shapes its future more than any other. Ironically, it’s often the one that gets the least attention from pastors. Peter’s instruction to “shepherd the flock of God that is among you” (1 Pet. 5:2) includes the children in our pews. Yet many churches treat children’s ministry as glorified childcare rather than a discipleship lab.
Wise pastoral leadership means stewarding a church’s most valuable resource: its people. Imagine an experienced, highly skilled Bible teacher joined your church and asked for a place to serve. It’d be tempting to drop that person into an adult Sunday school class or small group—and that could be a good fit. But what if your children’s ministry is an even better fit?
Here’s why it might be.
1. Children’s ministry is a gospel opportunity.
Think about how much effort churches put into evangelism programs, training church members to introduce the lost to Jesus. This is right, but we should also remember that most people trust Jesus when they’re between the ages of 4 and 14. Consider how many kids in this 4–14 window come to your church each week. Yes, you should train parents to help win these kids to Christ at home, but you should also position some of your best teachers in your classrooms. These kids need to hear the gospel over and over from loving, gifted leaders who can explain it to them on their level.
Our kids should never stop hearing the gospel. Just like us, they need to hear of its beauty and the power again and again so they not only come to believe it, trusting in Jesus for salvation, but also to embody it in how they live.
Research shows the best way for this to happen is for the church and home to echo one another. A 2020 Barna study found that 53 percent of “habitual churchgoers” and 77 percent of “resilient disciples” indicated that a key to their continued faith was having close personal friends who were adults in the church. That godly, caring children’s ministry leader can make a huge difference now and well into the future.
If the 4–14 window is a strategic mission field, what better way to penetrate it than to raise up a committed and engaged missionary force? Evangelism is one beggar telling another where to find bread. A child who has trusted in Jesus knows enough to help another do the same. Placing gifted teachers into your children’s ministry who can train kids to do just that may be one of the greatest evangelism efforts you can make.
2. Children’s ministry is a discipleship opportunity.
If a child trusts Jesus, he’s a part of the regenerate church. There’s no “junior Holy Spirit” nor “junior-varsity church.” There’s “one body” (Eph. 4:4–6). And, as Paul stated plainly, pastors have a responsibility to “watch out for [themselves] and for all the flock of which the Holy Spirit has made [them] overseers” (Acts 20:28, NET, emphasis mine). God’s desire is for the entire church—adults, teens, and kids—to be discipled and released on mission. That should be our desire too.
If the 4–14 window is a strategic mission field, what better way to penetrate it than to raise up a committed and engaged missionary force?
Beyond our sense of responsibility for young image-bearers made new in Christ, we should be motivated by love and a desire for their growth. Ask any financial adviser when it’s best to invest in retirement, and he’ll tell you: early! The sooner you begin, the more time you allow for compound interest to work its magic and multiply your investment. The same is true of discipleship.
One of the best ways we can love and serve the next generation of Christians is to disciple them early and deeply. Laying a strong gospel foundation in a child’s mind and heart will pay dividends for decades to come. It’ll position the child to avoid many pitfalls and hardships and maximize her effectiveness for kingdom work.
3. Investing in children’s ministry is a church-health strategy.
In Major League Baseball, the difference between a championship team and a dynasty is its farm system. Invest in the MLB squad and you can win now; invest in the farm system and you can win in perpetuity. The same is true in the church.
God’s desire is for the entire church—adults, teens, and kids—to be discipled and released on mission.
If you want a church to be healthy and vibrant for decades, invest heavily in the next generation. Believing kids are an important part of the church today, but they’re also a critical part of the church tomorrow. A gifted teacher can surely make a mark in other areas of ministry, but in children’s ministry, perhaps more than any other ministry, that teacher’s influence ripples well beyond his lifetime.
Children’s ministry isn’t merely keeping children occupied while their parents are discipled. It’s the front lines of discipleship, evangelism, and church health. Those front lines are a great place for strong teachers to serve. A mark of a strong theologian is being able to take complex doctrines and boil them down into the simplest terms without compromising truth. That’s exactly what’s needed in children’s ministry. Kids can grasp doctrine, and we can help them do so if we place gifted teachers in our children’s ministries.
Hiking after a rainfall, we hit a mud patch so deep we’d have lost our shoes if we’d stepped in it. Thankfully, other hikers had dropped a series of stepping stones. Hopping across them, we arrived on the other side of the mud unsullied.
But we didn’t hop from stone to stone randomly; we had a destination in mind—the other side. Stepping stones aren’t meant to leave us in the middle of the morass. Yet that’s how many people around us live, isn’t it? Hopping from life event to life event with no particular destination, no ultimate aim, in mind. Their aimlessness gives us a powerful evangelistic opportunity.
Stuck in the Middle
Consider an “American dream” life marked by the achievements many deem destinations, but that are really brief stops on a road to nowhere. Study hard in school to get good grades (or work hard at extracurriculars) to get into the right university to get the right degree. Skip from stone to stone—but without arriving.
Stepping stones aren’t meant to leave us in the middle of the morass. Yet that’s how many people around us live.
After all, what’s the point of the diploma? To get the right job. Given how much of life we spend at work, it’s a huge stone—but not the end. It provides a sense of significance and security, achievement and approval (assuming we perform), but few would claim work’s the goal. We work to make money so we can live the good life. Get a job, get married, get the dream home. Then we can start a family.
“I’m doing it for my kids.” Is that the end?
No way. With kids, we don’t reach a destination; we just increase the number of travelers on the stepping-stone path. Children don’t break the cycle; we raise them to repeat the cycle. We want them to get good grades so they get into a good school, so they get a well-paying job, so they can buy a house, start a family, and have kids who get good grades and . . . uh oh. We’re still stuck in the middle of the meaningless morass—just stuck together now.
Ours isn’t the first generation to ask. Three millennia ago, the Teacher repined,
“Utterly meaningless!
Everything is meaningless.”
What do people gain from all their labors
at which they toil under the sun?
Generations come and generations go,
but the earth remains forever. (Eccl. 1:2–4, NIV)
In moments of transition or reflection, we grasp how meaningless human life is if it’s all there is. Life is a vain, fruitless search for wonder, for significance, for hope that transcends not just mundane life but life—full stop. And if life is all we have, it’s a road to nowhere. That’s exactly what the Teacher learns. He proceeds chronologically across the same stones we traverse, finding at each step that he’s still stuck in the middle. All those years of schooling, applying your mind to study, exploring wisdom? That’s a chasing after the wind (vv. 13–18).
Pursuing pleasure, sowing those wild oats before you settle down to responsible family life? You could refuse yourself no pleasure and still discover it’s all meaningless (2:1–11). We’re just buckets with a giant hole in the bottom. We keep trying to fill ourselves to overflowing, but it doesn’t work. The feeling doesn’t last. We go away as empty as when we started. Decades laboring at your job, even if you’re successful and achieve great things? All that “toil and striving” is ultimately meaningless too, because you have to leave it to someone else in the end (vv. 20–23).
We’re only in the Teacher’s second chapter, and it’s clear the search is in vain. “Under the sun,” he never arrives. Generations come and go, repeating the same cycle. It’s all just another step on a journey to nowhere, aimless meandering to an indeterminate end.
Help Others Arrive
How can Christians—who know “the conclusion of the matter” (12:13, NIV), who’ve learned like the Teacher to fear God and find everlasting, all-satisfying joy in him—help friends, family, neighbors, and colleagues get out of the metaphysical morass and onto the firm ground of gospel truth?
We know the dream won’t satisfy. We know it’s all drinking stagnant water from cracked cisterns when streams of living water flow nearby (Jer. 2:13). By learning to ask powerful questions, we can help those in our sphere of influence see this.
Imagine chatting with a neighbor who’s working too many hours to get that promotion, a friend who enrolled her child in extensive after-school tutoring to get a leg up on the competition, a colleague who’s on his third relationship this year . . . They’re in the middle of the mud but have no idea where the trail picks up—or where it leads. A genuinely curious, open-ended question might unlock their hearts.
“If you reach this goal, what will that give you?”
“How will you feel if you don’t get what you want—if you don’t find what you’re looking for?”
“What will accomplishing this task do for you?”
“What will you do if this doesn’t satisfy—if the good feelings fade faster than you want (like they did last time)?”
Such questions could spark thoughtful spiritual reflection: Where am I going—and why? By leading people to contemplate the destination, what they truly desire, we can get them to consider the path they’re on.
By leading people to contemplate the destination, we can get them to consider the path they’re on.
Are they heading in the right direction or going around in circles in the mud? Even if they get all they want, do all they set out to do, accomplish every goal they made, they’ll still be stuck in the middle. We can help people see that their dreams are too small to soothe the soul’s ache.
From there, we can point them to the “chief end,” the golden shore where the stepping stones of faith lead: to glorify God and enjoy him forever. That’s a place we can reach, a destination worth aiming for. When it comes to our deepest desires, God is plenty big. It’s our dream that’s too small.
First, the widespread interest in and unease about his approach tell me something deeper is going on. Many Christians I’ve spoken to express discomfort with Comer’s approach, but they can’t always articulate why. That tension warrants further reflection.
Second, the differences between Comer’s approach and a Reformed Christian perspective on spiritual formation are worth exploring. Comer’s book is influencing many evangelicals. And evangelicalism arose from the Reformed tradition during the revivals of the 18th century. Unfortunately, my own book on spiritual formation in the Reformed tradition was too far along in production to engage with Comer’s work directly.
This isn’t a book review. Rather, I want to highlight three significant ways Practicing the Way diverges from the model of spiritual formation commended by the reformers and, I’d argue, the Bible itself.
Regeneration Neglected
A Reformed approach insists spiritual growth is only possible for those who have been born again and united to Christ by his Spirit. Growth apart from this saving union is inconceivable because it’s only when we “are in Christ Jesus” that he can become for us our “righteousness and sanctification” (1 Cor. 1:30). Jesus teaches that “unless one is born again he cannot see the kingdom of God” (John 3:3).
By contrast, in Practicing the Way, the doctrines of regeneration and union with Christ are virtually absent. Comer does talk about the need for the Holy Spirit, stating that spiritual formation requires you to “make your home in [Jesus’s] presence by the Spirit” (37). However, he doesn’t explain how one acquires the assistance of the Holy Spirit. Nor is there any sense in Practicing the Way that the Spirit’s work of regeneration is a definitive moment in a person’s life through which God “has caused us to be born again to a living hope” (1 Pet. 1:3).
Instead, Comer focuses on the need to become an “apprentice” to Jesus, the master Rabbi, with an “end goal” of becoming “the kind of person who can say and do all the things Jesus said and did” (122). This description puts Jesus at the center—which is good— but neglects our Spirit-wrought union with him. Comer’s approach is all about the way Jesus’s earthly ministry provides an example or pattern to imitate. Patterning our life after Jesus is clearly a biblical theme (e.g., 1 Pet. 2:21), but it’s not the only or even the most important theme when considering the person and work of Jesus Christ.
Comer’s approach is all about the way Jesus’s earthly ministry provides an example or pattern to imitate.
When the Jesus-as-pattern theme is emphasized at the expense of everything else, it obscures the biblical reality that our first and primary need is a Savior rather than a moral teacher. The Bible teaches that “everyone who believes that Jesus is the Christ has been born of God” (1 John 5:1), the implication being that those who haven’t “been born of God” do not and cannot believe that Jesus is the Christ and thus cannot enjoy any spiritual growth at all. For example, Gandhi may have learned from Christ’s moral example, but by all accounts, he was never converted, and he died in his sins.
Scripture Sidelined
The Reformation was, in large part, a recovery of Word-based piety. The reformers insisted that deep, sustained engagement with God’s Word is the key driver of spiritual growth. They also taught that any means of spiritual formation must be derived from and dependent on Scripture. Thus, many spiritual practices that medieval people might have found useful were scrapped in favor of the biblical simplicity reflected in Psalm 119:9: “How can a young man keep his way pure? By guarding it according to your word.”
Comer lists Scripture as one of the “nine core practices” that you must incorporate into your personal “Rule of Life” (181). He also states, “Scripture is the primary way we are ‘transformed by the renewing of [our] mind’” (186). So what’s the problem?
First, Scripture intake isn’t one among many practices to be “utilized by an apprentice of Jesus for formation” (181). Rather, it is the means through which we commune with God. As Herman Bavinck notes, “Scripture is the ongoing rapport between heaven and earth.”
In contrast, Comer labels “more Bible study” as a “losing strategy” and states that “church attendance, good sermons, and regular Bible study . . . have a very poor track record of yielding a high level of transformation in large numbers of people” (86–87). On the one hand, he states that sermons and Bible study are “more than good, essential” (86). But he also says that on their own they’re “wildly insufficient” to promote spiritual growth (87).
The medieval church would have said positive things about Scripture and allowed a place for it in spiritual formation. But, like Comer, medieval authorities also maintained that the Word on its own isn’t enough. For them, the real interest, excitement, and efficacy are found in a host of other spiritual practices. For Reformation-minded Christians, God’s Word is always at the center of our piety, both as the key driver of transformation and as the blueprint for our pursuit of spiritual growth.
Incoherent Theology
Comer’s method in Practicing the Way is theologically promiscuous. He mingles sources from wildly different theological traditions—many mutually incompatible—without acknowledging the tension. While occasionally Comer cites thinkers in the Reformed tradition, like Tim Keller, Rosaria Butterfield, and Tim Chester, he more frequently turns to Roman Catholics (Teresa of Ávila, Ignatius of Loyola, Henri Nouwen), Eastern Orthodox writers (Kallistos Ware, Kallistos Katafygiotis), Quaker mystics (Thomas Kelly), and even a non-Christian spiritualist (Kahlil Gibran).
He presents these highly heterogeneous teachers collectively as “masters of the Way of Jesus” (47). The implication is that all these different “spiritual masters” (43) are heading down the same path and toward similar conclusions. That’s simply not the case.
For example, at one point he quotes a Catholic writer who mentions the “Blessed Sacrament,” a term that Comer explains as referring to “what Protestants call ‘the Lord’s Supper’” (42). Yet a differing view on the sacraments was at the heart of disagreements during the Reformation. Then, on the same page, Comer quotes Kelly on the topic. Yet the Quakers are notoriously one of the only groups in the Christian tradition to eschew the outward observance of the Lord’s Supper altogether. Comer never suggests there could be any serious conflict among his assembled “spiritual masters of the Way” (43).
For Reformation-minded Christians, God’s Word is always at the center of our piety.
The result of Comer’s eclecticism is a vision for spiritual formation that doesn’t align with any existing, recognizable stream of historic Christianity. Consider Comer’s high praise for Ware’s Eastern Orthodox spirituality. With reference to Ware’s influential book The Orthodox Way, Comer says, “When I read this absolutely wonderful book, it felt like coming home” (237).
Yet Comer’s Practicing the Way lacks, among other things, a substantial reverence for icons, due esteem for Mary as the Theotokos, and a real priesthood standing in apostolic continuity with Jesus himself—all key elements of Eastern Orthodox spirituality. Moreover, if he genuinely felt like he was “coming home” while reading The Orthodox Way, why hasn’t he been received into the Orthodox Church? In part, it seems that identifying consistently with one tradition would hamper Comer’s a la carte approach to spiritual formation.
Cafeteria Approach
Comer’s overall vision for the Christian life is a pick-what-works-for-you approach. It’s not that he’s a secret Roman Catholic or Eastern Orthodox proponent hiding things from his readers. Rather, his cafeteria approach is inherently unstable and doesn’t sit comfortably within any established Christian tradition.
A Reformed approach to spiritual formation, by contrast, flows out of a consistent commitment to the Bible and the Bible alone as the ultimate rule of faith and practice. That rigorous grounding in the Word provides a consistency and a coherence that has proven durable over many centuries.
Insofar as the Reformed tradition has rightly understood Scripture, Practicing the Way represents a serious deviation from a biblical understanding of spiritual formation. As evidenced by Comer’s downplaying of regeneration and union with Christ, an approach to spiritual formation that isn’t anchored to Scripture will drift with whatever theological currents seem attractive at the moment.
Perhaps Comer and others are dissatisfied with evangelicalism’s Reformation heritage and wish to reject it. That’s their decision. But they should clearly identify and own that decision.
A ton of streaming content is at our disposal these days, but precious little of it is worthwhile. Much is at best moderately amusing—or at worst, brain rot. I’m increasingly skeptical of pressing play on any new movie or series, because more often than not, it proves disappointing. Maybe you feel the same.
Thankfully, there are edifying things to stream, but sometimes it’s hard to find them. That’s why I put together this list of 20 well-made documentaries by or about Christians. They span various topics—from missions to theology to church history, and more—but each is inspiring and worth watching. Next time you have an open hour or two and want to relax with a movie, don’t bother with Netflix paralysis. Pick a movie from this list and let it enrich your faith.
American Gospel series (2018, 2019, 2025)
This series of documentary films tackles various threats to and perversions of the gospel. Coming from a Reformed perspective and featuring a who’s who of talking-head experts, the installments include American Gospel: Christ Alone (2018), American Gospel: Christ Crucified (2019), and a multiepisode series titled American Gospel: Spirit and Fire (2025). You might not agree with everything said or argued in the films, but they’re substantive and absolutely worth watching and discussing. Watch at AmericanGospel.com.
Beyond the Gates of Splendor (2004)
The title of this 2004 documentary references Elisabeth Elliot’s 1957 book, Through Gates of Splendor. The film examines the background and legacy of the five missionary martyrs killed in 1956 as they tried to bring the gospel to Ecuador’s Waorani tribes. If you enjoyed the dramatized version of the story in 2005’s End of the Spear, don’t miss this inspiring documentary. Watch for free on YouTube.
Beyond Utopia (2023)
Madeleine Gavin’s film centers on a South Korean Christian pastor, Kim Sungeun, who plays a key role on the modern “Underground Railroad” that helps North Korean defectors escape the oppressive regime. It’s a harrowing look at the plight of North Koreans today—and an inspiring example of how some Christians are stepping up to help. Rent on Amazon.
Calvinist (2017)
Released in 2017—on the occasion of the Reformation’s 500th anniversary—Les Lanphere’s documentary explores the reasons for the Reformed resurgence. Featuring R. C. Sproul, Ligon Duncan, Kevin DeYoung, Paul Washer, Shai Linne, Tim Challies, and many others, the film is also a visually engaging, effective explanation of Calvinist theology. As I wrote in my TGC review, “Calvinist’s visual storytelling does for Reformed theology what The Bible Project is doing for biblical books and themes: making it more graspable and beautiful for an increasingly image-based world.” Rent on Amazon.
A City of Light (2025)
This short documentary, produced by Christ Covenant Church in Atlanta, takes an in-depth look at church planting and missionary work in Paris, France—one of the most beautiful but most secular cities in the world. I loved how the film incorporated analysis of French history and its contemporary post-Christian culture, alongside glimpses into the good gospel work being done. It’s an inspiring, well-made film that made me instantly want to support these faithful gospel workers in the City of Light. Releases Nov. 1. Watch for free here.
Emanuel (2019)
The second film on this list from director Brian Ivie, Emanuel is a moving portrait of forgiveness after a horrific tragedy. It focuses on a handful of survivors and family members of victims of the 2015 mass shooting at Charleston’s Emanuel African Methodist Episcopal Church. As I wrote in my review, the film “rightly celebrates the beauty of forgiveness and the unique responses to suffering and hate that Christianity enables.” Rent on Amazon.
Facing Darkness (2017)
This Samaritan’s Purse documentary profiles missionary doctor Kent Brantly, who famously contracted Ebola while he was treating patients of the deadly disease during the West African outbreak in 2014. It’s a moving account of countercultural, Christlike service: going into a deadly outbreak to bring healing, risking one’s life to help others. Watch for free on Tubi.
For the Life of the World: Letters to the Exiles (2016)
This unique documentary, narrated by actor Evan Koons, aims to give Christians a wider view of what it means to be in the world but not of it. Told in seven parts, the film ponders Christian mission (What’s our salvation for?) by looking at various examples of Christianity’s relationship to culture. More engaging and creative than your average faith-based film, For the Life of the World is a great option for a small group or class to watch and discuss together. Watch for free on YouTube.
Free Burma Rangers (2020)
Part war documentary, part missionary profile of Dave and Karen Eubank, this film is a provocative and moving portrait of how the gospel motivates believers to flee comfort and run toward danger, dodging bullets and bombs to be conduits of healing and hope. Watch for free onTubi.
From the Rising of the Sun (2025)
This 12-episode documentary series is a compelling companion piece to the book of the same name by Tim Challies and Tim Keesee. If you buy the book in any format, you’ll get a code to watch the full documentary online. The episodes follow the book’s travelogue structure, as Challies and Keesee visit 11 churches all over the world, from Fiji to Morocco to the Aleutian Islands. The documentary and book both testify to the beautiful diversity and unity of Christian worship across cultures and time zones. Watch for free with purchase of the book.
Logic on Fire: The Life and Legacy of Dr. Martyn Lloyd-Jones (2015)
One of the most influential preachers of the 20th century, Martyn Lloyd-Jones once defined preaching as “logic on fire.” This documentary unpacks that idea—and Lloyd-Jones’s life and influence—by featuring the insights of people like Kevin DeYoung, Ligon Duncan, John MacArthur, Conrad Mbewe, Justin Taylor, and Paul Washer. Rent on Amazon.
Look and See: A Portrait of Wendell Berry (2016)
Even if you’re not as much of a diehard Wendell Berry fan as I am, you’ll find much to appreciate in this tender portrait of the Christian novelist, essayist, and poet. The film isn’t just about Berry; it’s about what Berry can teach us about seeing. It’s a documentary about the poetics of seeing, noticing, and relishing the intricacies of God’s beautiful creation. Available to rent.
Luther: The Life and Legacy of the German Reformer (2017)
Another documentary released to coincide with the Reformation’s 500th anniversary, Stephen McCaskell’s film is narrated by Barry Cooper and features interviews with R. C. Sproul, Carl Trueman, Stephen Nichols, and many others. There’s no shortage of books and documentaries about Martin Luther, but Luther is especially well made and effective, featuring engaging animation, exceptional cinematography, and efficient editing. Watch for free on YouTube.
Many Beautiful Things (2015)
This documentary provides a lovely portrait of Victorian-era British artist-turned-missionary Lilias Trotter. Trotter (voiced by Downton Abbey’s Michelle Dockery) had the opportunity to become one of England’s greatest painters but chose instead to become a missionary in Algeria—where she served for 40 years until her death in 1928. Including a soundtrack by Sleeping at Last, the film is an inspiring introduction to a fascinating Christian heroine. Watch on Prime Video.
Mears: How One Woman Changed American Christianity (2025)
She’s been called “the mother of modern evangelicalism” and, by Billy Graham, “one of the greatest Christians I have ever known.” But until now, there’s never been a documentary film on Henrietta Mears. That changed earlier this year with the release of Mears, an informative and well-made film about the woman whose innovations in Christian education at Hollywood Presbyterian Church had wide-reaching influence. The film is a great introduction to a powerhouse woman in evangelical history. Rent on Amazon.
Puritan: All of Life to the Glory of God (2019)
This beautifully made documentary from Media Gratiae takes viewers from the birth of Puritanism all the way through to its influence in the present day. Directed by Stephen McCaskell and written by Barry Cooper, the film had its world premiere at The Gospel Coalition’s 2019 national conference. It features the insights of Al Mohler, John Piper, Gloria Furman, Mark Dever, and many more. Rent on Amazon.
The Riot and the Dance (2018)
If you like Planet Earth–style nature documentaries, this masterful documentary from N. D. Wilson is for you. Beautifully shot in locations all over the world, and full of theologically rich narration, the film effectively gets viewers thinking about nature not just as a source of intrigue and awe but as the handiwork of an intentional God whose artistic motifs and fingerprints reveal truths about him. Watch it as a family and worship our wonderful God! Rent on Amazon.
Show Me the Father (2021)
The first documentary film produced by the Kendrick brothers (Courageous, The War Room), Show Me the Father is a powerful examination of the fatherhood of God and the important role earthly fathers play in families and society. Often moving, the documentary narrates various “father stories”—one that includes a dramatic twist—that all point the viewer back to God’s perfect, fatherly love for us. Rent on Amazon.
Truth Rising (2025)
This new feature-length documentary is a production of Focus on the Family and the Colson Center. Featuring Os Guinness and John Stonestreet as co-narrators, the film examines our cultural moment and presents an array of heartening examples that the West is beginning to reembrace truth. Some of the many figures profiled in the film include Ayaan Hirsi Ali, Jack Phillips, Chloe Cole, and Seth Dillon of The Babylon Bee. The film presents compelling evidence that the vibe shift in Western civilization is real. Watch for free.
The Unseen Realm (2019)
Based on the influential book by Old Testament scholar Michael Heiser, this documentary is a fascinating, informative exploration of the supernatural mysteries referenced at times in Scripture, for example the “divine council” in Psalm 82:1 or the “sons of God” in Genesis 6:1–4. This 70-minute film will give you lots to think about. But it’s not merely an exercise in intellectual stimulation; it’s a film that provokes wonder and worship as we consider the deep things of God. Watch for free on YouTube.
There’s no question about it: We are living in a time of the great falling away of the church.
In a report by Protestia, Claremont United Church, part of the United Church of Christ, recently combined pop culture and a church message together by discussing Netflix’s new hit, “KPop Demon Hunters.”
That’s right. A church did a message on a film promoting the demonic. What followed wasn’t a rebuttal against its dark and dangerous themes. Instead, they not only embraced the film’s message, but also took communion in honor of it.
As Protestia noted, Rev. Jacob Buccholz gave the film high praises and accolades after he watched it with his transgender nephew, calling it “…so good. The characters, the music, the themes, the message, all incredible.”
Buccholz then blatantly denied the existence of real-life demons.
“I’ve always been uncomfortable with the way that modern evangelicals talk about demons and the demonic as if they are some sort of literal externalized force, walking through the world, causing havoc and tempting people away from God,” Buccholz said. “Because when we imagine demons as real, it allows us to attribute the evil of our world to something outside of ourselves, as if it originates from some sort of non-human source…”
Scripture is very clear about the reality of the demonic. Ephesians 6:12 tells us, “For our fight is not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, and against spiritual forces of evil in the heavenly places.” Jesus also says in Luke 10:18 that He saw “Satan as lightning fall from heaven.” Before He ascended to heaven, Christ made it clear that the mission He was leaving behind to His disciples was to preach the gospel to all creation, baptize them, and make disciples of all nations, which included signs such as casting out demons (Mark 16:15-16). Since when did any of these verses become mere analogies instead of actuality?
Things only got worse from here. After Buccholz’s message, the church then took communion while songs from the film played in the background.
Unfortunately, this is not the first time such tragedies have occurred in the church. Last year, we saw The Church of the Holy Spirit in Germany host a worship service dedicated solely to singing Taylor Swift songs, calling it “Anti-Hero—Taylor Swift Church Service.” Swift’s music has also grown much darker over the years, being blatantly provocative and centered around Christian mockery.
Scripture tells us that many will say, “Lord, Lord,” but He will not know who they are on the day of judgment. The demonic is no longer hiding in subtle ways, but is being outwardly embraced by the culture at large. Unfortunately, many churches would rather embrace this darkness than stand against it. However, the truth of the gospel tells us that the light shines in the darkness and the darkness cannot overcome it. The name of Jesus will be lifted at the end of it all: It is simply our choice as to whether we will share this truth with those around us, or if we would rather partner with darkness for the applause of men.
We are given two options at the end of the day. To either hear: “Well done, good and faithful servant” or “Depart from me, I never knew you.” Ultimately, the choice is ours.
Abby Trivett is a writer and editor for Charisma Media and has a passion for sharing the gospel through the written word. She holds two degrees from Regent University, a B.A. in Communication with a concentration in Journalism and a Master of Arts in Journalism. She is the author of the upcomingbook, The Power of Suddenly: Discover How God Can Change Everything in a Moment.
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