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"For physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come." (1 Timothy 4:8, New International Version) Recently, I wondered both 'What would the walking(/riding) route of Jesus have been, including distances of each leg?' and 'What if I walked on the treadmill, each day, with one goal being to reach the approximate distance that Jesus walked in his lifetime?'. I decided to ask AI (ChatGPT - the source of the content for the remainder of this blog post) and learned that would have been approximately 4000-4500 kilometres or 2500-2800 miles. From where I live in Winnipeg, Manitoba, Canada, if I walked westward and used hiking trails when possible and roads or ferries at other times, I would walk to Vancouver and then south along the Pacific coast to Los Angeles or San Diego. Or, walking eastward from Winnipeg, that is the equivalent of walking from Winnipeg to St. John's, Newfoundland, Canada. Below is a chronological, item-by-item travel itinerary based on the Gospels (primarily Matthew, Mark, Luke, and John) and historical geography of where Jesus walked, through the Holy Land, including the segment of each distance in kilometres and miles (Distances are approximate (based on ancient routes and modern terrain). JESUS CHRIST — TRAVEL ITINERARY THROUGH THE HOLY LAND 1. Birth and Early Years Nazareth → Bethlehem Purpose: Birth of Jesus (Luke 2:1–7) Distance: ~110 km / 68 mi (south through Samaria or east of the Jordan) Bethlehem → Egypt Purpose: Escape from Herod (Matthew 2:13–15) Distance: ~120–160 km / 75–100 mi (to the Nile Delta region) Egypt → Nazareth Purpose: Return after Herod’s death (Matthew 2:19–23) Distance: ~200–250 km / 125–155 mi 2. Baptism and Temptation Nazareth → Jordan River (near Bethany beyond the Jordan) Purpose: Baptized by John the Baptist (Matthew 3:13) Distance: ~110 km / 68 mi (southeast) Jordan River → Judean Wilderness Purpose: 40 days of temptation (Matthew 4:1–11) Distance: ~30–40 km / 19–25 mi 3. Early Ministry Judean Wilderness → Bethany (beyond Jordan) Purpose: John identifies Jesus as “Lamb of God” (John 1:28–34) Distance: ~30 km / 19 mi Bethany → Cana (Galilee) Purpose: First miracle — water into wine (John 2:1–11) Distance: ~110 km / 68 mi north Cana → Capernaum Purpose: Begins ministry base near the Sea of Galilee (John 2:12) Distance: ~30 km / 19 mi 4. Ministry Around Galilee Capernaum → Nazareth Purpose: Preaches in hometown; rejected (Luke 4:16–30) Distance: ~40 km / 25 mi Nazareth → Capernaum Returns to establish Galilee ministry Distance: ~40 km / 25 mi Capernaum → Mount of Beatitudes (near Tabgha) Purpose: Sermon on the Mount (Matthew 5–7) Distance: ~5 km / 3 mi Capernaum → Nain Purpose: Raises widow’s son (Luke 7:11–17) Distance: ~40 km / 25 mi southwest Capernaum → Sea of Galilee crossings (to Gadara, Bethsaida, etc.) Purpose: Miracles, teaching, calming storm, feeding 5,000 Distance (boat trips): 5–15 km / 3–9 mi per crossing Capernaum → Caesarea Philippi Purpose: Peter’s confession, “You are the Christ” (Matthew 16:13–20) Distance: ~65 km / 40 mi north Caesarea Philippi → Mount Tabor (Transfiguration) Purpose: Transfiguration (Luke 9:28–36) Distance: ~50 km / 31 mi south 5. Journey Toward Jerusalem Galilee → Samaria → Judea (toward Jerusalem) Purpose: Teaching and healing on the way (Luke 9:51–56) Distance: ~120 km / 75 mi Jerusalem → Bethany & Bethphage (Mount of Olives area) Purpose: Visits friends Mary, Martha, Lazarus (John 11–12) Distance: ~3 km / 2 mi east of Jerusalem Jerusalem → Jericho Purpose: Healing blind men, meeting Zacchaeus (Luke 18–19) Distance: ~25 km / 16 mi east downhill (~1,000 m elevation drop) Jericho → Bethany → Jerusalem (Palm Sunday entry) Distance: ~30 km / 19 mi total 6. Final Week (Passion Week) Bethany ↔ Jerusalem (daily commute) Purpose: Teaching, cleansing temple, Last Supper (Luke 19–22) Distance: ~6 km / 4 mi round-trip daily Jerusalem → Gethsemane (Mount of Olives) Purpose: Prayer, arrest (Matthew 26:36–56) Distance: ~1 km / 0.6 mi east of the city Gethsemane → House of Caiaphas → Pilate’s Palace → Herod’s Palace → Golgotha Purpose: Trial and Crucifixion (Luke 22–23) Distance: ~2–3 km / 1–2 mi total within Jerusalem 7. Resurrection and Appearances Tomb → Road to Emmaus Purpose: Appears to two disciples (Luke 24:13–35) Distance: ~11 km / 7 mi west of Jerusalem Jerusalem → Galilee (by disciples) Purpose: Post-resurrection appearances (Matthew 28:7, 16–20) Distance: ~120 km / 75 mi north Galilee → Mount of Olives (Bethany area) Purpose: Ascension (Acts 1:9–12) Distance: ~120 km / 75 mi south ✝️ TOTAL ESTIMATED WALKING DISTANCE Across his lifetime and ministry (birth to ascension): ➡️ ~4,000–4,500 km (2,500–2,800 miles) Most of it on foot, through rugged terrain. Below is a day-by-day style travel guide to Jesus Christ’s journey, modeled like a pilgrimage or historical walking tour, including notes, scripture references and terrain descriptions. Each “day” represents a major leg or phase of travel, with approximate distances, biblical context, and modern reflections. Jesus Christ — Day-by-Day Travel Guide Through the Holy Land   Days 1–5: Journey to Bethlehem Route: Nazareth → Bethlehem Distance: 110 km / 68 mi Scripture: Luke 2:1–7 Highlights: The road passes through Galilee, Samaria, and Judea. Bethlehem, “City of David,” where prophecy was fulfilled. Reflection: The long journey of humility that began salvation history. Days 6–10: Flight into Egypt Route: Bethlehem → Egypt (likely Nile Delta region) Distance: 120–160 km / 75–100 mi Scripture: Matthew 2:13–15 Highlights: Route likely followed ancient trade paths via Gaza and Pelusium. Reflection: Even the Son of God experienced exile and refuge.   Days 11–20: Return to Nazareth Route: Egypt → Nazareth Distance: 200–250 km / 125–155 mi Scripture: Matthew 2:19–23 Highlights: Settling in Galilee to fulfill prophecy — “He shall be called a Nazarene.” Days 21–23: Baptism and Temptation Route: Nazareth → Jordan River → Judean Wilderness Distance: 140–150 km / 87–93 mi Scripture: Matthew 3–4 Highlights: Baptism by John; the heavens open. 40 days of fasting and temptation in desert cliffs east of Jerusalem. Reflection: Preparation before mission begins. Days 24–26: Call of the First Disciples Route: Jordan → Bethany (beyond Jordan) → Cana → Capernaum Distance: 140 km / 87 mi Scripture: John 1–2 Highlights: Miracle at Cana (water into wine). Establishing ministry base in Capernaum. Days 27–40: Galilean Ministry Begins Route: Capernaum ↔ Nearby Villages (Nazareth, Chorazin, Bethsaida) Distances per day: 5–40 km / 3–25 mi Scripture: Mark 1–3 Highlights: Teaching, healing, parables, casting out demons. Rejection in Nazareth (Luke 4:16–30). Reflection: “No prophet is accepted in his hometown.” Days 41–45: Sermon on the Mount Route: Capernaum → Mount of Beatitudes (Tabgha area) Distance: 5 km / 3 mi Scripture: Matthew 5–7 Highlights: “Blessed are the peacemakers…” Overlooks the Sea of Galilee. Reflection: The heart of Christian ethics spoken on a hillside. Days 46–60: Ministry Journeys Across the Lake Route: Capernaum → Gadara → Bethsaida → Gennesaret Distance: 5–15 km / 3–9 mi per boat crossing Scripture: Mark 4–8 Highlights: Calming the storm, feeding 5,000, walking on water. Reflection: Christ’s power over nature and human need. Days 61–70: Northern Mission Route: Capernaum → Caesarea Philippi → Mount Tabor** Distance: 65 km north + 50 km south / 40 + 31 mi Scripture: Matthew 16–17 Highlights: Peter’s confession; Transfiguration event. Reflection: Revelation of divine glory before the journey to the cross. Days 71–80: Journey Toward Jerusalem Route: Galilee → Samaria → Judea → Bethany → Jerusalem Distance: 120 km / 75 mi Scripture: Luke 9:51–62 Highlights: Passing through Samaritan territory. Healing ten lepers and teaching parables on the road.   Days 81–85: Ministry in and Around Jerusalem Route: Jerusalem ↔ Bethany, Jericho, and Mount of Olives Distances: 25–30 km / 16–19 mi per route Scripture: Luke 18–19 Highlights: Healing blind Bartimaeus, meeting Zacchaeus, raising Lazarus. Days 86–90: Passion Week Route: Bethany ↔ Jerusalem (daily) Distance: 6 km / 4 mi per day Scripture: Matthew 21–26 Highlights: Triumphal entry, cleansing of the Temple, Last Supper. Prayer in Gethsemane. Reflection: The King enters His city as a servant. Days 91–93: Trial and Crucifixion Route: Gethsemane → Caiaphas’ House → Pilate’s Palace → Golgotha Distance: 2–3 km / 1–2 mi Scripture: Luke 22–23 Highlights: Condemnation, scourging, crucifixion. Burial in the tomb of Joseph of Arimathea. Day 94: Resurrection Morning Route: Tomb → Jerusalem Distance: Within city walls (~1 km / 0.6 mi) Scripture: Matthew 28, John 20 Highlights: “He is not here; He is risen.” Days 95–96: Emmaus Road Encounter Route: Jerusalem → Emmaus Distance: 11 km / 7 mi west Scripture: Luke 24:13–35 Highlights: Christ revealed in the breaking of bread. Days 97–100: Final Appearances and Ascension Route: Galilee → Mount of Olives (Bethany area) Distance: ~120 km / 75 mi Scripture: Matthew 28:16–20; Acts 1:9–12 Highlights: Great Commission in Galilee. Ascension from Mount of Olives. Reflection: The journey ends on earth but begins eternally in heaven. 🌍 Summary Table Segment Route Distance (km / mi) Key Event 1 Nazareth → Bethlehem 110 / 68 Birth 2 Bethlehem → Egypt 140 / 87 Escape 3 Egypt → Nazareth 225 / 140 Return 4 Nazareth → Jordan → Wilderness 150 / 93 Baptism & Temptation 5 Jordan → Cana → Capernaum 140 / 87 Early ministry 6 Capernaum → Around Galilee 40 / 25 Sermon, Miracles 7 Galilee → Jerusalem 120 / 75 Final Journey 8 Jerusalem ↔ Bethany 6 / 4 Passion Week 9 Gethsemane → Golgotha 3 / 2 Crucifixion 10 Jerusalem → Emmaus 11 / 7 Resurrection 11 Galilee → Mount of Olives 120 / 75 Ascension Approximate lifetime walking distance: ~4,000–4,500 km / 2,500–2,800 mi And here is a printable/downloadable travel guide PDF (with day titles, scripture, map segments, and reflection spaces). It includes the full day-by-day itinerary, scripture references, reflections, and a summary travel table for Jesus Christ’s journey through the Holy Land.  📘 Jesus_Christ_Travel_Guide.pdf And now to walk in learning and reflection ...

Question: How can churches better meet the needs of a person's emotional domain? What is your response to the following?: "To better meet the needs of a person's emotional domain, churches can consider implementing the following approaches: Foster an inclusive and accepting community: Churches can create a welcoming environment that embraces diversity, where individuals feel accepted and supported regardless of their background, beliefs, or struggles. This can help cultivate a sense of belonging and promote emotional well-being. Provide support groups and counseling services: Churches can offer support groups and counseling services led by trained professionals or volunteers to address specific emotional needs, such as grief, addiction, or mental health challenges. These services can provide a safe space for individuals to share their struggles, receive emotional support, and find guidance. Offer programs promoting emotional intelligence: Churches can organize workshops or educational programs that focus on emotional intelligence, helping individuals understand and manage their emotions effectively. These initiatives can provide practical tools and strategies for emotional well-being, enhancing personal growth and fostering healthier relationships. Encourage self-care and self-reflection: Churches can emphasize the importance of self-care and self-reflection as integral parts of a person's spiritual journey. This might involve encouraging practices such as meditation, journaling, or engaging in hobbies that promote emotional well-being. By emphasizing self-care, churches can empower individuals to prioritize their mental and emotional health. Incorporate empathy and active listening: Church leaders and members can actively practice empathy and hone their listening skills. By genuinely listening to others without judgment and seeking to understand their emotions, churches can create a compassionate atmosphere where people feel heard, validated, and supported. Remember, each person's emotional needs are unique, so it's important for churches to be adaptable and responsive to the specific needs of their congregation." Reference: OpenAI. (2023). ChatGPT (October 29)

Question: How can churches better meet the needs of a person's mental domain? What is your response to the following?: "Improving mental well-being is an important aspect of holistic care that churches can focus on. Here are a few ways churches can better meet the needs of a person's mental domain: Education and Awareness: Churches can offer educational programs and events that raise awareness about mental health issues, reduce stigma, and promote understanding. This can include workshops, guest speakers, or support groups. Pastoral Care and Counseling: Churches can invest in trained pastoral care providers or collaborate with mental health professionals to offer counseling services. Having a safe space where individuals can seek guidance and support for their mental health challenges can be invaluable. Support Groups: Establishing support groups within the church community can create a sense of belonging and facilitate peer-to-peer support. These groups can be focused on specific mental health conditions or general well-being. Integration of Mental Health in Worship: Churches can incorporate mental health themes in sermons or prayers to normalize conversations about mental well-being. This signals that the church recognizes and values the importance of mental health within the spiritual journey. Creating a Welcoming Environment: It is important for churches to foster an inclusive and non-judgmental atmosphere where individuals feel comfortable sharing their struggles. This can be achieved by training church leaders and volunteers to respond with empathy and by avoiding stigmatizing language. Collaborating with Community Resources: Churches can collaborate with local mental health organizations or professionals to provide resources and referrals to community members in need. Remember that each church community is unique, so it's crucial to assess the specific needs and preferences of the congregation to tailor the approach accordingly." Reference: OpenAI. (2023). ChatGPT (October 29)

Question: How can churches better meet the needs of a person's physical domain? What is your response to the following?: "To better meet the needs of a person's physical domain, churches can consider implementing various initiatives and practices. Here are a few suggestions: Healthy living programs: Churches can organize workshops or programs that promote physical well-being, such as exercise classes, nutrition seminars, or cooking demos. These initiatives can help congregants make informed choices about their health and incorporate healthier lifestyles. Wellness resources: Churches can create resources or provide information on mental health services, counseling, support groups, and community health clinics. By partnering with healthcare professionals and organizations, churches can offer guidance and support for individuals struggling with physical health issues. Accessibility: Churches should ensure their facilities are accessible to people with disabilities. This includes features like wheelchair ramps, accessible parking spaces, and accessible restrooms. Implementing these accommodations fosters inclusivity and ensures that everyone can fully participate in church activities. Health-focused events: Organize events that promote physical well-being, such as health fairs, blood drives, or walkathons. These activities can engage the community, raise awareness about health-related issues, and encourage individuals to prioritize their physical health. Care and support: Churches can establish care teams or ministries focused on supporting congregants who are dealing with physical health challenges. This might involve providing meals for those who are sick or recovering, organizing transportation to medical appointments, or offering prayer and emotional support. Remember, the specific needs of each church community may vary, so it's essential to assess the local congregation's requirements and involve members in decision-making processes. By prioritizing physical well-being, churches can create an environment where individuals can find holistic support for their needs." Reference: OpenAI. (2023). ChatGPT (October 29)

Question: How can churches better meet the needs of a person's spiritual domain? What is your response to the following?: "To better meet the needs of a person's spiritual domain, churches can consider a few key approaches: Foster a Sense of Community: Churches can create an inclusive and welcoming environment where individuals feel connected to others. This can be accomplished through small groups, support networks, or interactive activities that encourage dialogue and personal connections. Offer Diverse Worship Experiences: Recognizing that spirituality is a deeply personal experience, churches can provide a variety of worship styles and practices to cater to different preferences. Combining traditional and contemporary elements, incorporating different forms of music, and allowing for creativity and expression can engage individuals on a deeper level. Promote Relevant Teaching: Churches can address the practical and relevant aspects of life through their teachings. This involves addressing topics such as personal growth, relationships, mental health, and social justice. By applying spiritual principles to real-life challenges, churches can connect with individuals in a way that resonates with their everyday lives. Provide Support and Guidance: Churches can play a vital role in supporting individuals during challenging times. Offering pastoral care, counseling services, or support groups can provide a space for people to share their burdens and receive guidance. Creating a culture of empathy, compassion, and acceptance allows individuals to feel supported and understood. Embrace Technology and Online Presence: In today's digital age, churches can enhance their outreach by leveraging technology. This includes livestreaming worship services, hosting online communities, offering virtual prayer groups, and providing resources for personal spiritual growth. Utilizing technology enables churches to connect with a broader audience and meet people where they are. Overall, by prioritizing community, diversity, relevancy, support, and embracing technology, churches can better meet the needs of a person's spiritual domain and foster a deeper sense of connection and growth within their congregation." Reference: OpenAI. (2023). ChatGPT (October 29)

In theatre, the fourth wall is an imaginary, invisible wall at the front of the stage - between the performers and the audience. In film and tv, the fourth wall is the screen that we are watching. Put another way, it can be thought of as a conceptual barrier between those expressing the art and those consuming it. The existence of this fourth wall allows the audience to be transported to another reality with 'suspension of disbelief' being accomplished. The fourth wall is broken when a performer acknowledges the presence of the audience or the camera. Even an actor making or holding eye contact with the camera or audience is enough to break the fourth wall. One theatre example is the Porter in Shakespeare's Macbeth. An example in fiction literature is in Lemony Snicket's A Series of Unfortunate Events series in which the narrator begins by saying, "If you are interested in stories with happy endings, you would be better off reading some other book.” Film examples are Barbie and Ferris Bueller's Day Off when the lead character speaks to the camera. A tv series example is The Office. Although the congregation is often acknowledged in churches, the breaking of the fourth wall is not a common practice in tradition religious services. Churches can benefit from the concept of the breaking of the fourth wall. Some of the following are already done in church services: Speaking Directly to the Congregation: A host, worship leader or pastor welcoming the congregation at the beginning of a service, or sharing a benediction at the end of a service breaks the fourth wall. A minister leading the congregation in communion is another way in which the fourth wall is broken. Sermon Interaction: Speakers (/preachers/ministers) can occasionally pause during the message (/sermon) and directly address the congregation, asking rhetorical questions or inviting them to respond. Such interaction create a sense of engagement and involvement. Prayers from the Platform: Instead of the traditional one-way prayer where the minister prays on behalf of the congregation, a pastor could come down off the platform and pray, even specifically for one person in the church family that they approach. Congregational members being asked to go up onto the platform for baptisms, child dedications and other acknowledgements also breaks the fourth wall. Participatory Prayers: A minister or worship leader could encourage congregants to actively participate in prayer by having moments where individuals from the audience are invited to lead the prayer or share their own personal prayers. Drama: As has been described from the world of theatre above, the fourth wall could be broken in dramatic sketches, plays or musicals where there is interaction between the characters and the audience. Multimedia: On video screens in the auditorium (/sanctuary) or as part of a streamed broadcast, churches can utilize such multimedia tools as displayed messages or questions to which the congregation or viewers can respond during the service. This can include discussion prompts, polls, interactive quizzes, and inviting attendees to engage actively in the content being presented. Another example of the use of multimedia is a person on the platform directing congregants to printed material, such as fill-in-the-blank message outlines, that has been left on chairs or at the end of rows. Open Q&A Sessions: After a sermon or time of teaching, the church could set aside time for a live question and answer session where the pastor or a speaker addresses inquiries from the congregation. This allows for direct interaction and involvement from the audience. Some churchgoers may prefer a more traditional style of worship, while others may welcome innovative approaches to engage and involve the community. Therefore, it's crucial for church leaders to understand their congregation's preferences and adapt accordingly. Accordingly, it's important to note that breaking the fourth wall in a religious context should be done thoughtfully and respectfully, taking into account the traditions and sensitivities of the congregation.

Some churches are cautious regarding certain forms of artistic expression, especially during worship services. Varying across cultural contexts and denominations, this hesitancy or apprehension can be due to several reasons. There is much that can be written and discussed about each of the following factors. Here I will merely mention and touch on a few: Conflict with beliefs and values. Some churches are concerned that integration of art may include some artistic expression that may be considered to be 'profane' and provocative. (Note: Interestingly, the word 'profane' literally coming from Latin roots meaning 'outside of the temple' - desecrating what is holy. Also, 'provocative' comes from Latin roots that means 'to call towards, to call forth, to challenge'.) Some churches may worry that some artistic expression could promote ideas or behaviours that contradict their conservative or traditional religious beliefs. While this may be true in some instances, one significant question could then be, 'Are the beliefs and teachings biblical and rooted in sound theology?' Further, 'profanity' can seep into sanctioned worship service elements, musical or spoken, apart from overt artistic expression. And, a big part of the mission of the church is to call people towards following Jesus and his mission, and to challenge such things as injustice, inequity and more. Lack of awareness of arts theology. Further to the first point above, leadership of many churches can benefit from a greater awareness of arts theology. Chances are that it is not going to make the effort to attain this knowledge without possibly some advocacy and facilitation of people who have an appreciation of the need for churches to have a certain amount of knowledge of arts theology. Fear of negative influences: Churches may be concerned about the influence of secular culture on their congregants. There may be a worry that engagement with arts forms that are perceived to be outside the realm of what is deemed to be explicitly religious art could lead a person away from their faith and to compromise their spiritual commitment. Often the opposite is true: engagement with secular culture can foster healthy and productive dialogue and reflection. In addition, popular arts culture is can often be referenced and cited in sermons (the word that I will use here for what can be also be called [spoken] messages or homilies). A significant question here is, 'What is influencing what here? - secular culture influencing the church, or vice versa? Historically, the church has contributed much to society artistically. Misinterpretation or misrepresentation: Religious organizations may be cautious about how their beliefs and practices are portrayed in artistic works. They may fear that artists could misinterpret or misrepresent their faith, potentially leading to misunderstandings or negative portrayals that they believe may harm their community or religious message. I believe the answer here is not avoidance but rather vetting. Just as church leadership can strive to ensure that songs sung and sermons shared are theologically sound, it can do the same with in the area of artistic expression. Historical controversies: Throughout history, there have been instances where art has been used to challenge or criticize religious institutions. This context may result in some churches being hesitant towards the arts due to them associating artistic expression with potential conflicts or critiques. One problem with this perspective is that a person or group who wants to criticize a church, group or the global Church does not need art to do so. Worship style and focus: Some churches prioritize a more reserved or traditional approach to worship, focusing on prayer, scripture, and rituals. In such cases, there may be less emphasis on artistic expressions within the worship service, leading to a perception of nervousness or lack of enthusiasm towards the arts. Not only have the architecture and decor in some of these historical settings featured artistic excellence and proficiency, but there are many ways in which the arts can be included and integrated within the services, programs and events of a church or group. While some churches are nervous regarding the arts, others show leadership in the area of the arts and are committed to continuing navigating the challenges outlined above. It is important for churches and religious organizations to actively embrace and promote various forms of artistic expression within their communities. Art can be celebrated and appreciated within religious contexts as a means of fostering spiritual reflection, cultural enrichment and holistic engagement of the senses and the whole person.

I intentionally don't automatically refer to a church music leader as the worship leader nor a church worship music team as the worship team. My decision is not because I lack respect for the leaders, vocalists, and musicians. Firstly, during a weekend church worship service, there are many other members of the larger worship team besides the members of the music team who are at the front of the room. These include staff or laity who are speaking or leading parts of the service, the prayer team, and in some churches, possibly creative directors, service directors, audio operators, lighting operators, camera operators, and physical artists. Service participants may lead in welcoming, prayer, reading of Scripture, and more. Some may say that volunteers such as greeters, ushers, Welcome Centre hosts, connections staff and others should also be included. Secondly, it is not fair to the individuals themselves to place music leaders or members of the worship music team on a pedestal. These servants are already in the front. In the interest of their holistic well being and protection, referring to only them as the worship team can potentially contribute to unhealthy perspectives.

Churches can cultivate artistic creativity and originality in a number of ways. Here are a few suggestions: 1. Encourage artistic expression: One of the first steps to establishing a culture of artistic creativity is to encourage it. Churches can do this by showcasing original music, artwork, photography, video, dance, drama and other creative expressions. The more that local artists see their work being appreciated and valued by the community, the more likely they are to continue to create. This will also result in creatives feeling, to a greater extent, that there is a place in the local church for them as artists to serve through expression. Not all creative ministry opportunities are up front; some are behind the scenes in support roles. Such is the case with stage designers, audio operators, e-visual operators, video directors, videographers, sketch writers and graphic designers. 2. Provide opportunities for collaboration: Songwriting, like many forms of art, can be enhanced when creative minds come together. Local churches can provide opportunities for artists to collaborate with each other. This could involve setting up songwriting groups, inviting songwriters to perform together, or including collaborative projects as part of worship services. Local churches do not necessarily need to initiate collaboration. Rather, various types of creatives could be made aware of existing groups and programs in the community and encouraged to participate in these groups. Where there is a need for the establishment of such groups, churches can initiative collaborative opportunities and groups as a service to the community. 3. Provide resources for artists: Many artists are self-taught and don't have access to the resources they need to develop their skills. Churches can help by offering workshops, classes, and other resources that can help artists develop their craft. For singers and musicians, this could include classes on music theory, songwriting workshops, or even providing access to recording equipment. In the cases of smaller churches, and where inter-church collaboration is more challenging, the local church can provide financial assistance in helping creatives to attend workshops and conferences. 4. Provide opportunities for feedback and presentation: Songwriters, actors and dancers need opportunities to get feedback from others and to perform their work. Scriptwriters and playwrights benefit from read throughs of their scripts. Visual artists respond to calls. Churches can provide opportunities by sending out calls for artistic creation, hosting open mic nights, organizing concerts featuring local artists, and inviting artists to perform during church worship services, events and programs. 5. Celebrate creativity: It's important for churches to celebrate the creativity of their members. This could involve hosting an annual creative arts showcase, recognizing creative achievements during worship services, or simply showing support for local artists by attending their events. By taking these steps, local churches can establish and foster a culture of artistic creativity that promotes the development of songwriting and other creative endeavours.

Is it fair to call a lot of live church worship music 'Christian karaoke'? I read an article in which the author encouraged readers to contemplate whether much of the current live church worship music is more like "Christian karaoke". While this isn't an accurate comparison, the question raises some valid points to consider. In my opinion, it's primarily a question about creativity and originality. Overall, church worship music is chosen to lead the congregation in worship and facilitate an atmosphere of devotion and reverence. The primary focus is on the lyrics and using music to connect with God. These are commendable goals and are not in question. The problem is that much of today's live church worship music involves team members listening to an audio recording or reading sheet music or chords and replicating the song as closely as possible. While I, like many others, appreciate hearing a familiar tune that has helped me connect with God before, or enjoy learning a new song, the lack of originality is problematic. Every song we sing at church, programs, or events was written by either one person or a group of people. However, most of the time, if not all the time, these songwriters are not from our church or area. The writing, sharing and leading of an original worship song by such a staff or lay person may sound something like, "I'd like to share a new song that I wrote. I was reading [scripture passage] and [these words] stood out to me and made me reflect on..." or "I was walking downtown and found myself thinking about how God is...". Messages, or sermons or homilies in church services are generally original, as are dance performances that are included in some services. Most church communities can do more to foster a culture of artistic creation in music, drama, and other forms of art. I'll explore some ways that we might approach this in a future post (Part 2 - next week).

Statistics from June 2014 (the most recent readily statistics for Canada I found) from the Canadian Bible Engagement Study state that 5% of Canadians read the Bible daily (down from 9% in 1996), 14% of Canadians read the Bible at least once a month (down from 28% in 1996) and weekly Bible reading is down 60%.  Reading of the Bible is needed in order to obtain biblical literacy.  With biblically literacy declining in recent years, I wondered about ‘artistic illiteracy’ – including how it relates to biblical illiteracy – and a lack of knowledge of what the Bible says about art – including such areas as creativity, the artistic process, art, and more – and their place within the Church today.  Regarding ‘artistic illiteracy’, Erik Robelen blogs that, “At the heart of [artistic literacy] is a belief in the need to ‘do’ art, or to make it”, and he defines artistic literacy as “the knowledge and understanding required to participate authentically in the arts” (http://blogs.edweek.org/edweek/curriculum/2013/01/what_is_artistic_literacy.html).  I reflect – How artistically literate are churches and Christians today?  To what extent does the 21stCentury Church believe in the need to produce art? Do Christian leaders and laity today realize and know the place of the arts in the church today?

I recently read the following words by Janice Elsheimer in her book 'The Creative Call': “Our gifts are not from God to us, but from God through us to the world. When we fail to use these gifts, we suffer the same way a person accustomed to regular physical activity may feel pent up, out of sorts, and off-balance after going for several days without exercise. When we try to live without exercising our artistic gifts we may feel RESTLESS [emphasis mine] and empty. Life lacks fullness. Something buried deep within longs to emerge.”  I'm looking forward to the increased opportunities I'm going to have in the next 12 months (more to follow in my next post or so) to express myself as an artist.  May each of us as artists exercise our talents, gifts and strengths, ensure that we have avenues for expression.