AI Helps Sunday School Lesson Planning

Our adult Sunday School class (ACE) at Caldwell Presbyterian Church is reading and studying the book, “Grace Can Lead Us Home: A Christian Call to End Homelessness” by Kevin Nye. Tomorrow I’m facilitating our lesson, focusing on Chapter 2 of his book. As a middle school STEM teacher, I’ve been using a variety of AI tools in the past few months to help me create lessons, vocabulary lists, and even create web-based software applications using JavaScript. In addition to ChatGPT, Claude by Anthropic is my favorite text-based generative AI tool de jure, particularly because it allows users to upload PDF files (up to 10 MB in size) and use those for analysis and processing.

Since I purchased a Kindle version of Nye’s book and was able to convert it into a non-DRM PDF, I used the following AI prompt this evening to generate a lesson handout for tomorrow:

AI Helps Sunday School Lesson Planning” (CC BY 2.0) by Wesley Fryer

As has happened multiple times in the past 10 months, I was blown away by the speed, accuracy, and quality of the AI result to my query. Here’s a link to the 2 page handout Claude helped me create this evening, which includes:

  1. A short summary of Chapter 2 of the book
  2. Some main ideas
  3. Some vocabulary terms
  4. Some suggested discussion questions

AI truly can give each of us “superpowers” relative to the skills and abilities we had without it. Teaching (and learning) will never be the same, IMHO.

To learn more about AI, AI tools, and my analysis of what this means for teaching, learning, our culture and society, check out and SUBSCRIBE to the (almost) weekly podcast I co-host with Jason Neiffer, “The EdTech Situation Room.”

Addition: I also asked Claude (in the same chat thread” the following question: “Please analyze chapter 2 of the attached PDF, and list the Bible verses which are specifically mentioned by author Kevin Nye in that chapter.” Claude’s answer:

Here are the Bible verses specifically mentioned by Kevin Nye in Chapter 2 of the book “Grace Can Lead Us Home”:

  • Psalm 24:1 – “The earth is the Lord’s and all that is in it”
  • 1 Corinthians 10:26 – “For ‘the earth is the Lord’s, and everything in it'” (Partial quote)
  • Philippians 2:6-7 – “Who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness.”
  • Romans 5:20 – “But where sin increased, grace abounded all the more”
  • 1 Thessalonians 5:21 – “Test everything; hold fast to what is good”

In this chapter, Nye references these Bible passages to support various points in his discussion of housing and theology. Psalm 24:1 and 1 Corinthians 10:26 establish that the earth belongs to God, not individuals, which relates to his arguments around property and land ownership. Philippians 2:6-7 highlights Christ’s example of giving up power and privilege for others, which Nye connects to housing justice issues. Romans 5:20 supports the idea of responding to homelessness with grace rather than judgment about who deserves help. And 1 Thessalonians 5:21 encourages taking what is good from existing programs and philosophies while leaving behind what is unhelpful.

Via Claude.AI

Human Rights and Southern Baptist Protestant Christians

This should be obvious to all people in all modern cultures, but sadly it is not and some groups are working to “turn back the clock.

Women are full human beings and should be accorded FULL human rights. This goes for ALL people by the way. Check the Universal Declaration of Human Rights if you or someone you know is unclear about this:

https://en.wikipedia.org/wiki/Universal_Declaration_of_Human_Rights

Both in secular and religious contexts, women have full rights (just as men do) to live, lead, and serve as human beings irrespective of their sexuality or gender identification. HUMAN RIGHTS. These rights are foundational, unconditional and irrevocable.

Jesus did not come to our earth, live among us for 30 years, willingly submit to crucifixion and death on a cross, and bodily resurrect from the dead so that His followers could “keep women in their place” or His followers would act as legalistic jurors presiding over tribunals on the basic rights of fellow humans.

Jesus came to our earth for many reasons, but principal among these was to teach us (as humans on this planet) how to LOVE and better care for each other. He also came to free us from the legalistic and oppressive rule of religious groups like the Pharisees, and offer us a NEW covenant based on grace, love, forgiveness and community.

It’s really quite remarkable and wonderful. We can all even read about it in our own language today!

Some Southern Baptist Protestants “need a heads up” on these topics.

Southern Baptists’ Fight Over Female Leaders Shows Power of Insurgent Right (NYTimes, 16 June 2022) – Gift Link 🎁:

http://wfryer.me/44j

Princeton Theology and Christian Fundamentalism

This is another ChatGPT 4 “theological and historical coaching” example today, in my continuing quest to better understand the historic roots and contemporary flavors of American Christian fundamentalism. If any of you / anyone reading this can identify any factual errors in these presented ideas, please let me know!

This line of personal inquiry continues to be catalyzed by my slow reading of “Fundamentalism and American Culture” by George M. Marsden

My first query:

Briefly summarize “the Baconian tradition in Scottish Common Sense Realism.”

ChatGPT4’s response:

“The Baconian tradition in Scottish Common Sense Realism refers to the influence of Sir Francis Bacon’s empirical and inductive approach to knowledge on the philosophical movement of Scottish Common Sense Realism. Developed by key figures such as Thomas Reid, George Campbell, and Dugald Stewart in the 18th century, this school of thought emphasized the importance of everyday human experience, common sense, and self-evident truths as the basis for understanding the world. By combining Bacon’s inductive methodology with an emphasis on common sense, Scottish Common Sense Realism aimed to counter the skepticism and excessive rationalism prevalent in other philosophical traditions of the time, such as those associated with Descartes and Hume.”

My follow up query:

Continue with more details, elaboration and examples of this philosophy’s impact on the overall arc / development of Christian theology and philosophy in the United States.”

ChatGPT4’s response:

“Scottish Common Sense Realism had a significant impact on the development of Christian theology and philosophy in the United States, particularly in the 18th and 19th centuries. Key proponents of the movement, such as Thomas Reid and George Campbell, sought to reconcile religious beliefs with reason and empirical knowledge.

The influence of Scottish Common Sense Realism on American Christian theology can be seen in the following ways:

  1. Princeton Theology: The Scottish Common Sense Realism was adopted and adapted by theologians at Princeton Theological Seminary, which became a major center for American Presbyterianism. Key figures, such as Charles Hodge, Archibald Alexander, and Benjamin Warfield, combined Reformed Calvinist theology with the principles of Scottish Common Sense Realism to argue for the rationality and coherence of Christianity. This approach, known as “Princeton Theology,” influenced generations of American theologians and pastors.
  2. Opposition to skepticism and deism: The reliance on common sense and empirical evidence provided a robust response to the rising influence of skepticism and deism during the Enlightenment. By emphasizing the self-evident truths of human experience, proponents of Scottish Common Sense Realism sought to counter the arguments of skeptics like David Hume and deists like Thomas Paine, who questioned the rationality of traditional religious beliefs.
  3. Moral philosophy: The emphasis on moral sense and innate moral principles in Scottish Common Sense Realism helped shape American Christian ethics. Thinkers like Francis Wayland and William Paley drew on this tradition to argue for the existence of a universal moral law, which they saw as evidence of God’s design and authority.
  4. Apologetics: George Campbell, a prominent figure in the Scottish Common Sense Realism movement, wrote an influential work called “The Philosophy of Rhetoric” (1776), which provided a basis for Christian apologetics. Campbell emphasized the importance of appealing to common sense, reason, and the evidence of the natural world when defending religious beliefs. This approach influenced many American theologians and apologists, including Timothy Dwight, president of Yale College, who employed these methods to defend orthodox Christianity against the challenges posed by the Enlightenment and rationalism.
  5. Education and social reform: The emphasis on reason, empiricism, and morality in Scottish Common Sense Realism influenced American education and social reform movements. Many American educators and reformers, inspired by the ideas of this philosophical tradition, sought to promote moral and religious education and address social problems through rational, empirically informed approaches.

In summary, the Scottish Common Sense Realism movement left a lasting impact on the development of Christian theology and philosophy in the United States, shaping key areas such as Princeton Theology, moral philosophy, apologetics, and education. By promoting the compatibility of religious faith and empirical reason, this tradition contributed to a broader intellectual framework that helped Christianity navigate the challenges posed by skepticism, deism, and the Enlightenment.”

My third / final query in this series:

How do “Scottish Common Sense Realism” and “Princeton Theology” continue to shape contemporary Christian theology and particularly modern conceptions of Christian fundamentalism? How do these philosophical frameworks intersect with conceptions and beliefs about “premillennial dispensationalism,” Biblical literalism, and debates over Creationism and evolution?

 GatGPT 4’s answer:

Scottish Common Sense Realism and Princeton Theology, while rooted in the 18th and 19th centuries, continue to influence contemporary Christian theology and shape modern conceptions of Christian fundamentalism in various ways. Their impact can be seen in the areas of biblical interpretation, theological conservatism, and the relationship between faith and reason.

  1. Biblical Literalism: Both Scottish Common Sense Realism and Princeton Theology advocated for the plain, literal interpretation of the Bible. This approach to biblical hermeneutics has been adopted by many modern Christian fundamentalists, who assert the inerrancy and infallibility of the Bible. By emphasizing the self-evident truths and common sense in interpreting Scripture, these fundamentalists resist allegorical or symbolic readings of the text.
  2. Premillennial Dispensationalism: While not directly related to Scottish Common Sense Realism or Princeton Theology, premillennial dispensationalism shares some similarities, such as an emphasis on literal biblical interpretation. This eschatological view, which emerged in the 19th century, divides history into distinct periods (or dispensations) and posits that the Second Coming of Christ will precede a literal thousand-year reign on earth (the Millennium). The literalist approach to interpreting biblical prophecy, often associated with Christian fundamentalism, can be seen as influenced by the hermeneutical principles of Scottish Common Sense Realism and Princeton Theology.
  3. Creationism and Evolution: The commitment to biblical literalism and the belief in the harmony of faith and reason have contributed to ongoing debates over creationism and evolution. Many Christian fundamentalists, drawing on the principles of Scottish Common Sense Realism and Princeton Theology, argue for a literal reading of the Genesis creation account and reject the theory of evolution as incompatible with Scripture. These debates have led to the development of various creationist positions, such as Young Earth Creationism, Old Earth Creationism, and Intelligent Design.
  4. Theological Conservatism: Princeton Theology, in particular, sought to defend traditional Reformed orthodoxy against the rise of liberal theology and higher criticism. This emphasis on theological conservatism and the defense of orthodox doctrines can be seen in the development of modern Christian fundamentalism, which seeks to preserve the core tenets of the faith in the face of perceived threats from secularism, modernism, and liberal theology.

While Scottish Common Sense Realism and Princeton Theology are not synonymous with modern Christian fundamentalism, they have undeniably influenced its development in various ways. The shared emphasis on biblical literalism, theological conservatism, and the harmony of faith and reason provide a philosophical framework that continues to shape contemporary Christian theology and debates over issues such as premillennial dispensationalism, biblical inerrancy, and the relationship between creationism and evolution.

(There ends ChatGPT 4’s responses to my curious questions this morning.)

A final thought from me on ChatGPT, AI, inquiry, truth and curiosity: As a teacher, I strive to encourage my students’ own senses of curiosity, wonder, and desire for inquiry. What a rich and amazing, yet challenging context, AI and ChatGPT presents for this style of “seek and find learning!” We need to remind ourselves, “ChatGPT is a language model, not a truth model or search engine.” Its scope of knowledge and ideas is breathtaking today, however, and that scale and depth will only increase (exponentially, by the way) in the days and months ahead.

We all need to be “playing with ChatGPT” today, to better understand, process and grapple with its capabilities, limitations, and pitfalls.

Welcome to the future.

Resistance Narratives: Shelter Theology

Today I facilitated an adult Sunday School class discussion about “Resistance Narratives,” which is the fourth chapter of Susan J. Dunlap’s 2021 book, “Shelter Theology: The Religious Lives of People without Homes.” The ACE class at Caldwell Presbyterian Church in downtown Charlotte, North Carolina, is studying this book in advance of a visit from the author, Dr. Susan Dunlap, who lives in Durham and is on the faculty at the Duke Divinity School. Here are the slides I shared during our lesson today, along with a 30 minute summary video I recorded this afternoon after class, to share with members who were not present today as well as others online.

I created over 40 annotated photos of quotations and excerpts from Chapter 4 in preparation for today’s lesson and discussion, but just talked about six of them during class. All of those annotated photos are available in this Flickr album.

Caldwell Presbyterian Church of Charlotte is in the midst of a multi-year project they call “Easter’s Home,” which involves the conversion of the church’s old education building into a 21 apartment, permanent supportive housing facility for single adults in the Charlotte community experiencing homelessness. The need for this type of affordable / supportive housing in the Charlotte urban area is tremendous. Around 3000 adults in Charlotte are homeless each night.

After summarizing and highlighting key points from the chapter in today’s class, I shared some personal connections to the ideas and themes Dr. Dunlap raised. I talked about Positive Tomorrows, which is the non-profit and school serving families in Oklahoma City experiencing homelessness where Shelly (my wife) worked and taught for 4 years. I also shared an audio podcast Shelly recorded with her students in November 2015 at Positive Tomorrows, talking about things for which students are grateful. I didn’t have enough time to fully play the podcast in class today, but I did include it in the 30 minute summary video linked above.

In the after-class video recording, I also mentioned Storychasers and the different types of digital stories highlighted on the Storychasers “Examples” page. I did not mention, but probably should have) the “Christian Digital Storytelling” examples page I created recently. I think there are good possibilities for the ways members of the Caldwell Presbyterian community might use digital storytelling in the weeks and months ahead both to educate their own congregation about the complex issues involving people experiencing homelessness, their needs, and the respectful (as well as safe) ways members of the church community can act in service and support of these marginalized members of our community.

The last thing I will note is that I was able to share a little of my own experiences reading and studying the pedagogy of Paulo Freire, whose ideas about empowering and transforming the minds and lives of the most marginalized and oppressed members of our communities connect directly to the themes and invitations of Susan Dunlap in her book, “Shelter Theology..” In addition to studying John Dewey for a semester with Professor Doug Simpson at Texas Tech University when I was working on my PhD, I also studied Paulo Freire for a semester with Dr. Simpson. It was a challenging and motivating experience, and continues to shape my thoughts as well as aspirations on the subjects of diversity, inclusion, equity and social justice.


The Pedagogy of Paulo Freire” (CC BY 2.0) by Wesley Fryer

Bible Verse InfoPic with Generative AI (Midjourney)

I created today’s Bible Verse InfoPic using Midjourney, a Generative AI platform,which is an example of artificial intelligence art.

Bible Verse InfoPic (Generative AI)” (CC BY 2.0) by Wesley Fryer

Midjourney is one of several generative AI image tools available publicly now, including DALLE-2, Stable Diffusion, and others. The Quick Start Guide to Midjourney can help get you started. You will need to setup a free account on Discord, but you can use the web-based interface if you don’t want to (or cannot) download and install the software. This was my first AI-generative image attempt, using the query, “baptize with fire john the baptist.”

I chose to UPSCALE the fourth image (bottom right corner) and make some variations.

I again chose to UPSCALE the fourth image, and this was my final result I went with for the Bible Verse InfoPic.

More information about creating Bible Verse InfoPics is available in Chapter 6 of my book, “Pocket Share Jesus: Be a Digital Witness for Christ.”

To learn more about Generative AI models and the revolution they are rapidly bringing to our connected society, check out the “Hard Fork Podcast” episode, “Generative AI is Here. Who Should Control It?”

https://twitter.com/wfryer/status/1599198521022107648

In 2020-21 I taught an adult Sunday School class at First Presbyterian Church in Edmond, Oklahoma, focusing on the ethical implications of artificial intelligence. We used John Lennox’s new book, “2084: Artificial Intelligence and the Future of Humanity,” as one of our course texts. My lesson slideshows and recorded lesson videos (mostly over Zoom) are archived and available.

Examples of Christian Digital Storytelling

If you happen to be a long-time (or even “one time”) member of First Presbyterian Church of Edmond, Oklahoma, then the videos I’m going to link here may bring you particular JOY! Even if you’re not, they are pretty awesome and special. (More so if you know our kids, Sarah and Rachel, and/or other kids who grew up in the early 2010s at FPCE!)

This afternoon I collected and shared examples of “Christian Digital Storytelling” on a new page on the Storychasers website, which is now a personal passion project of mine as a media literacy educator and follower of Jesus.

The page now includes 16 embedded videos created and/or recorded at FPC Edmond through the years. Here are several of them!

Our Light Has Come (A [Sunday morning] performance from the musical “One Incredible Moment” at First Presbyterian Church of Edmond Oklahoma on December 7, 2014.)

Miracle in the Manager (Children’s choir at First Presbyterian Church in Edmond, Oklahoma on December 24, 2012.)

Jesus Joy Of The Highest Heaven (A song by the youth choir at First Presbyterian Church in Edmond, Oklahoma, on December 24, 2012.) [featuring soloist Sarah Fryer)

Happy Birthday Jesus (This was the rehearsal for “Happy Birthday Jesus,” sung by Rachel Fryer on December 24, 2011, at First Presbyterian Church in Edmond, Oklahoma. Rachel shared this at the 5 pm family Christmas Eve service.)

PreSchool Christmas Program 2007 (This Christmas program stars preschoolers at First Presbyterian Church in Edmond, Oklahoma. This video was filmed and created in December 2007.)

Rolling Green Outreach Ministry (A short video describing the Rolling Green outreach ministry of First Presbyterian Church in Edmond, Oklahoma. Special thanks to Shelly Fryer, Rachel, and Sam Carothers for sharing their perspectives on this opportunity to fellowship, love and serve others in our community.)

I added this examples page from the Storychasers website to my “Christian Website Projects” page of my Christian blog.

Merry Christmas 2011 from the Fryers” (CC BY 2.0) by Wesley Fryer

Lessons from Prison Ministry

This morning Shelly and I planned and recorded a 97 second video, “Lessons from Prison Ministry.” This focuses on our experiences several years ago with a wonderful Oklahoma non-profit, “The Oklahoma Messages Project,” which was previously called, “Redeeming the Family.”

Here’s the script we wrote and used for this 7 slide “Narrated Photo Story.” More examples and resources for creating Photo Story videos and other kinds of digital stories are available from Storychasers.

When we lived in Oklahoma City, through our church, we had several opportunities to serve in a wonderful prison ministry called, at that time, “Redeeming the Family.” It has since been renamed, “The Oklahoma Messages Project.” (slide 1 image)

We went into Oklahoma prisons to work with moms and dads experiencing incarceration, helping them record messages of love for their children at home during special times like Christmas, Mother’s Day, Father’s Day, and Valentine’s Day. (slide 2 image)

This was the first time either of us had ever set foot into a prison. It was a bit scary, but we had some prior volunteer training from the Oklahoma Department of Corrections. (slide 3 image)

We helped parents select books for their children, and filmed them reading the books to their kids, along with supportive messages of love and affirmation. (slide 4 image)

These messages were recorded with digital camcorders, and put on DVDs that were mailed to each family and child to watch at home. Many of the kids receiving these video messages from their mom or dad would watch them over and over again. (slide 5 image)

When a mom or dad is missing from their family home, it is natural for children to worry.  It is very important for children to know that their parent is safe and OK. It is also very important for children to hear messages of affirmation and love, when they are separated. (slide 6 image)

We both thank God for the opportunity to serve, even just a few times and in some small ways, with the Oklahoma Messages Project. We encourage you to find similar organizations and nonprofits in your community which are serving children, parents and families. (slide 7 image)

(/end of script)

Learn more about “Christian Digital Storytelling” in my chapter on “Narrated Slideshows” from “Pocket Share Jesus: Be a Digital Witness for Christ.”

Redeeming the Family” (CC BY 2.0) by Wesley Fryer

Donate Thanksgiving Food to Roof Above in Charlotte, NC

Are you in the Charlotte, North Carolina, area and interested in giving to others in our community who are in need this Thanksgiving season? Consider making a food donation to “Roof Above,” a non-profit focusing on ending homeless and serving those affected by homelessness.

Roof Above is looking for a variety of food items, details are in the attached screenshot and in this Instagram post.

From their website:

“We believe that home is critical to provide safety, stability, and dignity in people’s lives. Each day, we serve 1,200 people in our community –half we serve through our homeless services, and half are formerly homeless served through our housing programs.

It’s not just about what we do but how we do it. Our approach is personal; relationships drive our services and help to heal the trauma of homelessness. We strive to honor the profound worth of each life, and for our work to reflect that belief.”

Learn more about “Roof Above” and their work by watching this new (4 days old) two minute video, “Uniting the Community to End Homelessness in Charlotte.”

“Roof Above” is the “operational partner for Easter’s Home,” which is an outreach ministry of Caldwell Presbyterian Church in downtown Charlotte.

Follow Roof Above on Facebook:
https://www.facebook.com/RoofAbove/

Charlotte Church Hunting (Sept 2022 Update)

As new residents of Matthews, North Carolina, and the Charlotte area, we are hunting for a new church. In this post, I’ll share about four of the churches we have visited so far, and some reflections about each one. I’m also going to reflect on my own history with Christian churches, and what I remember about “church hunting” in the past.

For more background on this journey, see my December 2021 post, “Called to an Inclusive & Affirming Church.”

Searching for a new church is NOT something I have done very many times in my own life. I grew up in the Presbyterian Church, living in five different states before our family settled in Manhattan, Kansas, and found First Presbyterian Church at 801 Leavenworth. That was my home church most of my life growing up, and it was a wonderful place to learn more about God, the Bible, and gain some insights into the life of Jesus Christ. It was also the sponsor organization for my Boy Scout troop, Troop 74, led by Ray Hightower. I am thankful to be an Eagle Scout of Troop 74.

One of my most vivid memories of FPC Manhattan was from 8th grade Communicant’s class, following a Wednesday evening lesson that our pastor, Phil Gittings, had taught on “The Prodigal Son.” I stayed after class to ask him about it, because it just didn’t make any sense to me. It was not fair. It was not “just.” I couldn’t understand it. I remember Pastor Gittings mainly telling me, “That’s just the way God is.” It didn’t resolve my confusion, but that memory stayed with me. That cognitive dissidence has transformed into more understanding with the passage of time and my own life experiences as a husband, father and teacher.  FPC Manhattan certainly was (in aggregate) a great church to grow up in.

When I went to the Air Force Academy in 1988, we thankfully had chapel services, and I found great solace there during the challenges of basic training and my freshman year. Since our youngest daughter is currently attending prep school at Randolph Macon Academy as a Falcon Scholar for the Air Force Academy, I’ve been reflecting much more on my own years at USAFA. 

I sang in the Protestant choir my freshman year at USAFA, and I remember making a memorable trip up to New England and singing in the state house in New Hampshire or Vermont. But in my upper class years, my chapel attendance slackened, and I didn’t attend church much at all.

Upon graduation from the Air Force Academy, I had a choice: Go directly to pilot training or accept a Fulbright scholarship to study Latin American security issues in Mexico City. I chose the latter. In addition to attending Catholic worship services with the family of Vern Conaway, one of my Academy classmates (who were also assigned at that time to the US Embassy in Mexico City,) I found an English-speaking Protestant congregation in downtown Oklahoma City. Again, I found a sponsored Boy Scout troop at the church, for whom I served as an assistant scoutmaster that year, and my friend, Paco Araujo.

When I moved to Lubbock Texas, to start pilot training at Reese Air Force Base in the summer of 1993, I found Westminster Presbyterian Church. The church family at Westminster loved and cared for me in transformative ways, through some of the darkest and most difficult seasons of my life. Through it all, I met my wife, Shelly, in 1995 on a mission trip to Tijuana, Mexico sponsored by WPC. All three of our children were baptized at Westminster and had wonderful formative experiences in the loving congregation there. Shelly served as an elder at WPC, I served as a Sunday school teacher, and we both grew in love and fellowship as a family and as a member of the church community.

When we moved to Oklahoma City in 2006, we immediately visited First Presbyterian Church of Edmond. One of our friends at WPC Lubbock had come from that church, and on their recommendation it was the first church we visited. It also turned out to be the only church we visited, because the Sunday we first came, we met Jim and Carol Hartzog. They took us out to lunch after the service, and shared how FPC Edmond was looking for a full-time preschool ministry director. At WPC in Lubbock, Shelly served as the nursery coordinator on a volunteer basis, and then on a paid, quarter time basis. God opened the door for Shelly to enter full-time ministry at FPC Edmond, and she served as the Director of Preschool Ministries there for seven years. I eventually was ordained as a deacon at FPC Edmond, and then as an elder. I later became a Sunday school teacher, and remained active in the FPC Edmond men’s group throughout our 15 years of membership there. FPC Edmond was the church where all our children grew up, they all attended Communicant’s class, and they all experienced God‘s love through the church.

In 2021, anticipating our departure from Oklahoma and move to North Carolina, I did not expect to be church shopping. But, the Lord put it on our hearts to seek an inclusive and affirming, as well as more ethnically diverse, church, and we found Saint Augustine’s of Canterbury. Jason and Traci Elliot, who had been longtime members at FPC Edmond, had joined St Augustine‘s a couple years earlier with their son, Josh. 

At the time, I thought this church change (which was very challenging by the way, since I was in the midst my third year of adult Sunday school teaching with a dear class community at FPC Edmond we absolutely LOVED) it was primarily for the benefit of our children, who would (eventually) be on their own to find a local church, when they moved away from us. I thought this process would be instructive for them: How to look for a church, discern the Holy Spirit as well as a focus on Jesus Christ, and find a church community that could invite them into authentic worship, disciple them in their continued growth as followers of Jesus, and also be a community that could support and love them through whatever circumstances they found themselves.

Time will tell if that expectation was on target. But what I know now is that the experience of seeking and finding St Augustine‘s, Father Joe, and the wider Episcopal church community was incredibly powerful for me personally. When I served on our church session in Edmond during the time we left the PCUSA denomination and joined ECO, I was told we were doing that because the PCUSA congregations that were in the majority in General Assembly were not “Jesus focused.” I had the impression, which I admittedly did not research and check out myself, but “accepted on authority,” that these churches were more “Universalist.” Shelly and I did visit one of these churches in Santa Fe, New Mexico, back when we lived in Texas, when we were on a retreat weekend with WPC. The name of Jesus Christ was never mentioned in the sermon, and Christianity was presented as one of a multitude of pathways to finding God. Jesus was not preached as “the gate.” My understanding was that the confessing church movement within Presbyterian circles was focused on encouraging a prioritization of Biblical reading and Scriptural authority, as well as the primacy of Jesus Christ in His message of salvation by grace.

Another aspect of this departure from PCUSA to ECO involved beliefs and treatment of the LGBTQIA+ community. As a member of our session at that time, I was told that this departure was inaccurately being portrayed in the media  as an “anti-gay movement.” We were told it was not, it was rather focused on scriptural integrity and the holiness of the Bible. But as one of our children later brought to my attention through close reading of ECO policy and theology, the denomination is absolutely NOT affirming or inclusive. I am somewhat ashamed to admit that at that time, I did not seriously interrogate these issues and important beliefs for myself, I just accepted them on authority from other leaders in our church.

What I learned in the process of searching and finding a new church in Oklahoma City is that there absolutely ARE inclusive and affirming Christian churches which DO focus on Jesus and his unique and exclusive claims about eternal salvation. It is not true that every church that is inclusive and affirming of the LGBTQIA+ community is universalist.

Through my seven years of working at Casady School and being a part of the community there, I was introduced eventually (along with Shelly) to Episcopal faith traditions. The three OKC Episcopal churches we eventually found which ARE Jesus focused, Bible exalting, and inclusive as well as affirming are Saint Augustine’s of Canterbury, Grace Episcopal of Yukon, and St Paul’s Episcopal Cathedral in downtown Oklahoma City. This discovery was a huge “a-ha moment” for me personally, and has had a significant impact on me as well as Shelly as we search for a new church home here in North Carolina.

With this background and these recent experiences in mind, we have embarked on the journey to find a new church home and church family here in the Charlotte, North Carolina area. Both Shelly and I now love Episcopal traditions and worship, but as lifelong Presbyterians, I am drawn to want to find a Presbyterian congregation if we can. I absolutely loved teaching adult  Sunday school the last three years we were at FPC Edmond. (I had also served as an adult Sunday school teacher for awhile at WPC in Lubbock.) I feel an undeniable call on my life to integrate my affinity for technological communication, teaching, and evangelism for Jesus, and I sense my opportunities to do that are greater within the Presbyterian Church unless I would attend seminary and formally enter ministry in the Episcopal world. I do not anticipate doing that at this point. So, as of today we have visited two Episcopal churches and two Presbyterian churches in the Charlotte area. Here are a few reflections on each one.

Saint Peters Episcopal Church

Our dear friend Sarah Emily, at Saint Augustine’s back in OKC, taught school and lived in the Charlotte area for several years before moving to Oklahoma, and gave us a number of recommendations when she learned we were moving to this area. One of them was to check out Saint Peters Episcopal Church, which is an inclusive and affirming congregation, and perhaps the oldest Episcopal church in our area. I think it is kind of a “mother church” to others here, (I’m still not completely clear on how hierarchy works in Episcopal circles.) I visited Saint Peters in March 2022 when I came for my interview at PDS, and it was the first church we attended on a Sunday as a family (Shelly and I, along with Sarah and Rachel) after moving here in early August.

https://twitter.com/PocketShare/status/1502792050856583175

That Sunday we made an unlikely connection to a teacher who had taught for years at Casady, and knew many of the same longtime teachers there that we do. It was a wonderful service and a wonderful embrace by the community during the fellowship time following the service.

St John’s Episcopal Church

St John’s Episcopal was a warm and welcoming community when we visited several weeks ago, very vibrant and full considering we are still coming out of COVID. We are really missing the ritual of weekly Eucharist, and there is so much comfort and familiarity in the Episcopal traditional service. The congregation is not very diverse, however, and while they are Episcopal, there was not any “signaling” that they are inclusive or affirming in the service, or in any of their social media online. Since the Charlotte Pride Festival was at the end of August, it was pretty obvious to see which churches are inclusive and which are not. Most made no mention of Pride. 

St John’s could be a very comfortable congregation to be a part of, but I suspect it may be a “don’t ask, don’t tell” community when it comes to LGBTQ+ folks and issues. We really like this church, and because of those factors (lack of an overt commitment to ethnic diversity and inclusivity) I’m not sure we’ll be back.

Caldwell Presbyterian Church

Caldwell Presbyterian in downtown Charlotte is a very unique congregation and one whose services I watched online this summer before we moved. They are explicitly committed to racial diversity, inclusivity, and social justice. The first Sunday Shelly and I attended, the primary pastor was still on sabbatical, and they had a guest pastor who was excellent but was probably the most liberal and progressive Christian pastor I have ever heard. I have actually studied critical pedagogy quite a bit, as part of my PhD program at Texas Tech. I studied the philosophy and pedagogy of Paulo Freire, author of “Pedagogy of the Oppressed,” for an entire semester. The liturgy and sermon that Sunday was strongly influenced by both feminist and Afro-theology (if I am saying that correctly) and it was extremely different from anything Shelly and I had ever experienced in church. But nothing that was said was anything we really disagreed with, and it was Jesus focused. We found the worship experience overall to be refreshing and Jesus-focused, and the story of the church is extremely compelling.

That first Sunday we visited Caldwell we stayed afterwards for fellowship and refreshment time, and learned from some longtime members the church’s story of “resurrection and rebirth.” The congregation had dwindled to only about 10 or 12 members, but on the Sunday the pastor announced they would be closing, some visitors asked if they could join. They were challenged to bring friends, and the next Sunday they did. The church was “reborn” thanks to the hard work of a small group of people, who decided to redefine the church with its present focus: ethnic diversity, inclusivity, and social justice. It is also focused on sharing the Gospel of Jesus Christ, it is not Universalist. This is a very unique and special church.

Trinity Presbyterian Church

Of the four churches we visited initially, Trinity Presbyterian Church felt the most comfortable and familiar. One of the teachers at my school, Brian Fields, had mentioned it during a lunch conversation, and also mentioned that he was part of a committee in the church that is seeking to establish a new vision statement and focus for the church. The church is physically a very large building, but the congregation has dwindled over time, especially during COVID. Shelly and I attended Sunday school a couple weeks ago prior to service, and absolutely loved getting to connect with many people and have some great conversations. We also learned about an upcoming Church retreat to Montreat, which is the mountain camp in Asheville which Shelly attended three summers growing up, and is part of the reason we moved to North Carolina in the first place. The service was good, and remarkably, the sweet man sitting right in front of us during service is the father of my principal, Lee Tappy. We had good connections with many church members at Trinity, and felt very positive about the church overall. I know we are going to go back, and Trinity is on our short list of churches to possibly join here in the Charlotte area.

So today for church, we were faced with the question: Do we visit a new church, or revisit one of these four? Our next-door neighbors have invited us to visit their Baptist church, and I think we will do that one Sunday, but I don’t think any Baptist churches are inclusive or affirming, so it is unlikely we would join. But it will be nice to visit and we really like these neighbors.

I have also found First United Presbyterian Church of Charlotte, which is an historically African-American congregation. I have watched part of their services online and read some of the writings of their pastor. Interestingly, the church does not have anything about its theology or beliefs on its public website. Again, there is no signaling of inclusivity, so I am doubtful this is the church for us. But I love the history and the vibrant worship of the congregation, so it is tempting to visit, and we still might.

https://twitter.com/wfryer/status/1568920467687473153

Myers Park Presbyterian is the largest flagship Presbyterian Church in our area, I think, and while it is tempting to visit, both Shelly and I are pretty convinced we want a smaller church. So that rules out Myers Park.

Last week I also learned about a new church that has just launched this weekend, Doxa Deo Charlotte. (Formerly Ridge Church.) It is non-denominational, and for the little I have learned about it so far, reminds me of Life Church back in Oklahoma City. Again, it seems like a larger congregation than what we are looking for, and there is no indication of inclusivity in their social media or on their website. But it was still interesting to learn about. They are the sponsors of a co-working facility that I will be using in about a month for a digital storytelling workshop, and I think that kind of community engagement is wonderful and laudable.

This weekend, Shelly and I ventured up to Hickory on Friday night and Saturday for some furniture shopping, We got back Saturday night for dinner with some friends and to be ready for church on Sunday. We decided to attend Caldwell Presbyterian again today, and their main pastor, John Cleghorn, was back in the pulpit. They baptized two children today, and had a special ceremony of thanks for many of the church members as well as staff who helped sustain their operations during Pastor John’s sabbatical this summer. It was an absolutely wonderful, spirit filled worship service, with a congregation that was diverse in every way. Sarah attended with us.

We love the commitment of the Caldwell congregation to ethnic diversity, inclusivity, and to serving the needs of the poor in our community. They are in the process of converting their historic education building into a multi-unit housing space for the “houseless” in the area. I have loved learning more about their mission from their blog, including this recent article Pastor John wrote in Presbyterian Outlook magazine, “Churches use property and resources to care for the houseless.”

So, that’s a lengthy share about our church hunting in Charlotte so far. I am energized and thankful for this opportunity to discern God‘s will for our family, and I can’t say for sure today what church we will join. But there are many good options, and I am so thankful to continue on this journey together with Shelly and Sarah.

(I also cross-posted this to Medium)

Introducing “Submarine Sermons”

Welcome to a video series I am titling, “Submarine Sermons.”

Yesterday I had an opportunity to tour the USS Requin In Pittsburgh, Pennsylvania, at the Carnegie Science Center. I have thought about “radar screens” on ships and submarines for some time now as a metaphor for the digital screens we use to both access and share digital information today. In this series, I want to reflect on the intentionality with which submarines are designed for specific functions and outcomes, and how this can relate to us living our lives in an increasingly digital world. There IS a lot of “pollution and noise” in our highly-digital world, but also opportunities to encounter and be transformed by amazing people and powerful ideas. We need to make good choices as we “train the algorithms” around us to share images and media WE want to help shape our hearts and minds.

Check out all 57 of my photos of the USS Requin in this Flickr album.

Find more channels to follow and learn with me on: wesfryer.com/after

Learn more about my theology as a follower and disciple of Jesus on: wesfryer.com/theology

View all the videos in this “Submarine Sermons” series in this YouTube playlist.

Visit my merchandise store: store.wesfryer.com

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