A Call to Redeem Our Bodies: Weeping in Sexual Brokenness and Walking in Sexual Holiness

A Call to Redeem Our Bodies: Weeping in Sexual Brokenness and Walking in Sexual Holiness

Click to join the conversation with over 500,000 Pentecostal believers and scholars

Click to get our FREE MOBILE APP and stay connected

| PentecostalTheology.com


A Call to Redeem Our Bodies: Weeping in Sexual Brokenness and Walking in Sexual Holiness

I didn’t want to say #metoo. I didn’t want to admit that the nightmares, physical shaking, and emotional explosions that manifested around every conversation about Donald Trump and the church had something to do with a secret I had kept for nearly twenty years. I had done a lot of work to push it away and to embrace the narrative that a youth pastor demanded of me so long ago. And then suddenly, there it was again in my dreams—the image of him in my apartment, telling me some sob story of why he had found himself there and how he got in, why I couldn’t tell anyone, but had to get out of my plans for the night. When he demanded my body, I didn’t know what to do or how to make it stop. I asked. I said no. I wrestled. I gave in. He shoved me in the shower to wash away the smell that now lingered again in my nostrils. I did this to him. I made him need me. He was called. He was going to lose everything. Were those his words, or what was on the statement I signed pushed in front of me to confirm it was all consensual and that I would not return to my work at the church? But he would go to a Pentecostal Bible college. 

I left and never looked back. I told the story to pastors and counselors, and none of them questioned me. I was just another girl who didn’t do enough to keep a boy at bay. I wanted one of them to call it out in me, but there was nothing that indicated anything other than what I was told happened to me, that I did. Until now. I would come to learn that I was one of four in that Pentecostal church abused by him. I was finally able to say it out loud. I was sexually assaulted by an intimate partner. It was covered up by Pentecostal church leaders who cared more about his reputation than mine. In their eyes, I was responsible, and he was harmed. I believed them. Until now. Now I am learning to say #metoo, seek out the help I need, forgive the young woman I was, and introduce her to the woman I have become. 

–a Pentecostal woman, scholar, and minister, 2018 


We find ourselves in an era when women have bravely and openly shared their stories of sexual abuse and assault, often at the hands of those they should be able to trust (parents, siblings, pastors, teachers, employers); when the cries of pain reverberate, not only in the news media and on social media, but also in our Pentecostal churches and institutions; when perpetrators of such crimes and sins against women are not always held accountable or found to be repentant; and when the lament of our mothers, sisters, and daughters is carried by the Spirit to our ears and to God’s. As Pentecostal scholars, ministers, and believers who are part of a global movement, we acknowledge that sexual abuse produces long-term suffering for victims (2 Sam 13:19-20) and affects entire families, especially when there is sin in the camp because justice is denied (Gen 34:7, 31; 2 Sam 13:28-29). We denounce the sins of sexual assault, the failure to hold violators accountable, and the failure to hear and bring healing to those who are harassed, abused, and traumatized. With one heart and mind, we call for the Pentecostal movement—its churches, institutions, ministers, scholars, members—to reclaim its prophetic holy witness through (1) denunciation of these sins against our mothers, sisters, and daughters; (2) reclaiming our function as healing and restorative communities; and (3) holding perpetrators accountable.

The Bible does not shrink from exposing sin and abuses of power. God sent his prophet to confront and disclose the sin of even the most famous king in the Old Testament, King David. This incident occurred in 2 Samuel 11 when David sent his army to war while he remained in Jerusalem. He saw a beautiful woman from his rooftop and enquired after her. Knowing she was married and her husband part of the army abroad, the king still sent for Bathsheba. She was taken to the palace by multiple messengers. The passage presents a simple list of events: Bathsheba came to David, he slept with her, and then she went home (v. 4). Afterward, she sent a message to David that she was pregnant.

Much discussion has ensued by readers as to whether Bathsheba was a consensual sexual partner or whether this was tantamount to rape. Some readers suggest that by bathing where the king could apparently see her, she invited his lust. Others suggest that by willingly being escorted to the palace by the messenger, she set herself as, well, an “escort.” Yet, as other readers have pointed out, from the rooftop the king could see into the private houses of many families. She was simply bathing in her home as part of her faithfulness to the purity laws. When Bathsheba was taken to the palace she was not told for what reason, but she would not be able to refuse the summons of the king. She was taken into an unknown place by multiple men. Some readers also emphasize that Bathsheba did not cry out.

Bathsheba is contrasted with Tamar, who in the very next chapter was raped by her brother. Unlike Bathsheba, Tamar was vocal in her objection. Consider the differences: Tamar was a daughter of the king and sister of the princes in a familiar place. She had people to whom she could cry out. Bathsheba was alone and without a protector. She had no one to whom she could cry out. The king was powerful, but she had no power. So, she did what women through the ages have done: submitted and stayed silent.

Of course, the story became more complicated once her pregnancy was known. One sin led to more sin, including murder. Yet, God would not be silent. God sent the prophet, Nathan, to confront David. Yet even Nathan dared not confront the king openly, choosing instead to expose David with a clever parable. If Nathan, a prophet known to David, chose an indirect route to elicit the king’s confession, what could Bathsheba, who had no standing in the court of the king, have done? Subtly linking wealth, power, and abuse, Nathan drew forth David’s own words to condemn him. David indeed repented, yet the seeds of sexual sin and the abuse of power had already been sown in his family, as the rape of Tamar reminds us.

Historically and presently, women make up the majority of participants in Pentecostal and Charismatic movements and churches around the world. They have held vital roles as pastors, evangelists, teachers, missionaries, and leaders. Indeed, the prophetic voice of women not only reminds the Church that the Spirit has been poured out on all flesh—both male and female—in accordance with the prophecies of Joel (Joel 2:29) and Peter (Acts 2:17), but this voice gestures toward the Spirit’s deeper work of forging a new humanity out of male and female, slave and free, Jew and Gentile. Violence against women, therefore, is violence against the body of Christ and the Spirit’s work.

Despite the biblical and historical precedent affirming the sacred worth of, and call upon, women and denouncing violence against them, the continued presence of sexual violence in the world and also in the church compels us to make the following affirmations, calls, and requests of ecclesial, educational, and parachurch leaders, as well as fellow believers within our movement:

What We Affirm

We affirm that women and men are equally created in God’s image. The image of God emerges fully in the equality of male and female relationships. Although the Bible often addresses issues in the language of specific cultures, in the beginning God created man and woman together in his image (Gen 1:26-27; 5:1-2). Reflecting God’s triune fullness, the image of God fully expresses itself in the relational complementarity and equality of male and female. To disrespect either gender is thus to disrespect God’s image. Paul probably alludes to this universal reality in Galatians 3:28, showing the universal ideal for Christ’s body (cf. 1 Cor 12:13; Col 3:11).

We, therefore, affirm that we must love and treat one another the way we would treat ourselves (Lev 19:18; Matt 7:12; 19:19; 22:39; Mark 12:31; Luke 6:31; 10:27; Rom 13:9; Gal 5:14; Jas 2:8). The sacredness of humanity requires that persons be viewed as ends in themselves, not as means to some further end, which would objectify and dehumanize them. By viewing each individual through the prism of our own desire to be loved and treated justly, Scripture shows us how to resist the objectification of the human person as the root of all abuse. This principle applies on an even greater level to how spouses treat one another (Eph 5:25-33).

We thus further affirm that we should treat one another respectfully. “Love one another with mutual affection; outdo one another in showing honor” (Rom 12:10, NRSV). In calling women to be his disciples and empowering them to speak and work by his side, Jesus modeled respect in his treatment of women.

We affirm that such respect includes how we speak to one another, and this obviously prohibits sexual harassment. Scripture attests that evil talk is part of what grieves the Spirit and gives place to the devil; instead of evil talk, we must speak only what gives grace to others (Eph 4:27-30). “Entirely out of place is obscene, silly, and vulgar talk; but instead, let there be thanksgiving” (Eph 5:4, NRSV).

What We Stand Against

We, therefore, stand against any speech or behavior that reduces others to the status of sexual objects. Scripture places the blame for coveting others sexually on the coveter, not on the coveted (Exod 20:17; Matt 5:28). Rather than reducing others to their gender or to their sexuality, we should love one another as whole persons, as Christ loved us (John 13:34). Such actions affect our witness (v. 35) and obligate us to exhibit only honorable sexual behavior that requires self-control and is restricted to marriage (1 Thess 4:4-5; Heb 13:4). Even in the context of marriage, sexual expression occurs through mutuality and embrace, not through violence and conquest.

We, therefore, stand against all forms of sexual abuse, exploitation, and harassment—molestation, rape, sexual inuendo, inappropriate joking, sexually offensive or degrading speech, uninvited or objectional advances, as well as spousal abuse or sexual violence. Despite adopting a framework needed to address a patriarchal culture, Scripture challenges aspects of its own environment, such as any sexual double standard (contrast Gen 38:15-16, 26, with 39:9). Instead, Scripture calls for holiness in all our relations; prohibits sleeping with someone to whom one has not committed one’s life (Exod 22:16; Deut 22:29; 1 Cor 6:16); and treats the rape victim as a moral virgin (Exod 22:17). When one cannot prove that the rape victim did not participate voluntarily, Scripture gives that victim the benefit of the doubt (Deut 22:25-27). Sexual abuse produces long-term suffering for victims (2 Sam 13:19-20). Rape affects entire families, especially when justice is denied (Gen 34:7, 31; 2 Sam 13:28-29).

We, therefore, stand against sex trafficking in all its forms. In the New Testament world, many abandoned babies were raised as slaves; they constituted the largest number of prostitutes. Scripture explicitly forbids such sexual exploitation or accepting profit from it (Deut 23:18; 1 Cor 6:15-16). Revelation concludes its depiction of economic injustice with the slave trade, promising God’s judgment on it (Rev 18:13). 

We stand against any abuse of power in marriage. In a world where household codes were designed to teach elite males how to subordinate their wives, children, and slaves, Paul completely redefines these codes by reframing them as standards of mutual submission (Eph 5:21; 6:9; cf. 1 Cor 11:11-12). He thus contextualizes the basic Christian virtue of serving one another (Mark 10:43-45; John 13:14-16), echoing the Genesis command for the man to leave his family even as the woman came from man. This reciprocal movement of woman being formed from man and man being joined to woman reveals the fundamental creational imperative for equality of relations. Each partner shares in the formation of the other, thereby condemning any assertion of power over the other.

We stand against any abuse of power in the Church. Where the Spirit works, God uses both genders (Acts 2:17-18). The Bible is full of prophetesses (Exod 15:20; Judg 4:4; 2 Kgs 22:14; Isa 8:3; Luke 2:36; Acts 2:17-18; 21:9), the most commonly specified ministry of God’s message in Scripture. Women such as Deborah and Huldah judged all Israel (Judg 4:4). Women were Paul’s “fellow workers” (Rom 16:3) and “ministers” (Rom 16:1), his most common titles for his colleagues in ministry. In fact, Paul commends the ministries of women far more often than those of men in Romans 16:1-12. Rome and Philippi (cf. Phil 4:2-3) were two of the most gender-progressive places in the Roman Empire; where women had more opportunities, they appear more often in ministry.

We stand against proof-texts being exploited to minimize Scripture’s larger witness to the full embrace of all God’s people, regardless of gender. The many biblical affirmations of women’s ministry show that the two texts that have been historically interpreted as completely silencing women, instead, address particular social and historical situations (1 Cor 14:34-35; 1 Tim 2:11-12)—which anyone who allows women even to sing in church or teach a Bible Study or Sunday school class must implicitly acknowledge. With only extremely rare exceptions, women did not teach men in the ancient Mediterranean world. It seems no coincidence that the one passage that appears to prohibit women from teaching (1 Tim 2:11-12) appears in the one set of letters where false teachers targeted the most vulnerable women (2 Tim 3:6; probably use of widows to disseminate false teaching in 1 Tim 5:13). As with other Pauline letters, the target is not all women, but a specific set of wealthy women who used their gold, lavish clothing, and expensive hairstyles to maintain authority over others. The problem was not women per se, but the “love of money” at the root of all evil (1 Tim 6:10). Interpretations espousing a hierarchical framework historically grounded the prohibition of women’s full ecclesial participation in their supposed ontological inferiority stemming from the creation of the male first and then the female. Yet, the movement of the male toward the female (“a man shall leave … and be joined”) complements the movement of the female from the male (“she was taken out of”). This underscores the ontological and relational equality that even fallen existence cannot remove. Women are not genetically more susceptible to deception, as if discernment belongs to the Y chromosome; in antiquity, women as a whole normally lacked the training available to men, especially in Torah.

Because of these affirmations, we stand with all those who need us to raise our voices. Scripture summons those who truly love the Lord to defend those who need our help (Ps 82:3-4; Prov 31:9, 20; Isa 1:17, 23; 58:6; Jer 22:3, 16; Zech 7:9; 1 Thess 5:14; Jas 1:27); God will judge those who ignore others’ suffering (Deut 27:19; Prov 24:11-12; Jer 5:28; Ezek 16:49).

A Call to Act

We call on Pentecostal leaders in local churches denominations, educational institutions, and parachurch organizations to:

  • Denounce all formal and informal structures that allow for sexual abuse and harassment in these bodies
  • Call for a solemn assembly of repentance and affirmation that acknowledges the historic and contemporary presence and any complicity in sexual harassment in any of its forms and calls for a return to a standard of holy living.
  • Develop a holistic theology of human sexuality, of the body, and of male and female relations that reflect the holiness to which we have been called.

We call on Pentecostal educational institutions to develop required sexual abuse and harassment curricula that addresses: the spiritual implications of these actions as well as the legal and criminal aspects of failure to report such abuse; recognition of emotional trauma; and steps toward healing of those who have been abused. Such steps should include the necessity of referral to qualified counselors or therapists where needed.

We call on Pentecostal and Charismatic churches to reclaim the legacy of holiness through which their prophetic witness flows by becoming houses of healing and cities of refuge for the abused and traumatized instead of safe havens for violators who escape justice and their own restoration.

A Request to Respond and Resource

We ask that Pentecostal churches, denominations, educational institutions, and parachurch organizations put mechanisms in place that require reporting of sexual harassment and abuse, including clear instructions regarding the criminal nature of such offenses and all related reporting requirements including response times.

We ask that denominations provide training in sexual harassment for all official staff as well as provide these materials for their members within a Pentecostal understanding of holiness. Holiness is not simply an internal state, but a relational fullness grounded in harmony and equality. Such is the triune God. Love begets harmony while justice demands equality. Holiness flows from the movement of love and the movement for justice. The training we call for, therefore, is a “training for godliness” (1 Tim 4:7). This training should be given to those pursuing ordination as part of the ordination process in addition to ministers who currently hold credentials.

We ask that denominations develop mechanisms that allow for sharing of information when a minister who has been disciplined for sexual abuse or harassment in one denomination elects to transfer to another denomination.

We ask that local church, denominational, educational, and parachurch leaders offer resources and pathways by which victims of sexual assault or abuse may find healing. These resources should include reading and course materials that provide information on—and access to—federal, state, and local government regulations; law enforcement agencies; medical, mental health, and social services; as well as any relevant denominational materials. In this way, the church may serve as a vehicle of God’s grace so that victims may continue to find the strength they need to move forward in their spiritual journey. While grace comes from God, he distributes his grace through the gifts of the body of Christ so that each person can become a gift to others. We call upon the Church to be a gift to the victims and a source of healing and wholeness. To be anything else is to deny the very nature of the Church.

By these steps, we invite our brothers and sisters in the Pentecostal tradition to recognize that Christian women are of equal worth before God and fellow heirs with Christian men of God’s gift of life in Christ, and to stand together for justice and compassion both for those who have been broken and for those we can help protect from harm.

Initial Signatories: 

Kimberly Ervin Alexander, PhD
The Ramp School of Ministry
Hamilton, AL

Dale M. Coulter, DPhil
Pentecostal Theological Seminary
Cleveland, TN

Medine Keener, PhD
Asbury Theological Seminary
Wilmore, KY

Craig Keener, PhD
Asbury Theological Seminary
Wilmore, KY

Joy E.A. Qualls, PhD
Biola University
LaMirada, CA

Dara Coleby Delgado, PhD
Allegheny College
Meadville, PA

Melissa Archer, PhD
Southeastern University
Lakeland, FL

Jacqueline Grey, PhD
Alphacrucis College
Parramatta, NSW, Australia

Lois E. Olena, DMin
Assemblies of God
Springfield, MO

Douglas F. Olena
Assemblies of God
Springfield, MO

Aaron Gabriel Ross, MDiv
Ashland University
Ashland, OH


Kenneth J. Archer, PhD
Southeastern University
Lakeland, FL

Terrence Threadwell, DMin
Church of God of Prophecy
Leicester, NC

Rev. Sandra Kay Williams
North Cleveland Church of God
Cleveland, TN

Karen Lucas
IPHC Research Specialist (NC Conference)
Falcon, NC

James Philemon Bowers, PhD
Virginia Bible College
Portsmouth, VA

Ewen Butler, PhD
Pentecostal Assemblies of Canada
Cobourg, Ontario, Canada

Bradley Truman Noel, DTh / DMin
Tyndale University
Toronto, Ontario, Canada

Pam Engelbert, PhD
Monument, CO

Hannah R. K. Mather, PhD
University of Birmingham, U.K.
Scotland, United Kingdom

Richard E. Waldrop, DMiss
Church of God / The Shalom Project
Cleveland, TN

Fr. Jesse L. Heath, MATS, MDiv
Communion of Evangelical Episcopal Churches, Southwestern Christian University
Edmond, OK

Susan L. Maros, MDiv, PhD
Fuller Theological Seminary
Altadena, CA

Sammy Alfaro, PhD
Grand Canyon University
Pheonix, AZ

Rhonda Davis, DMin
The King’s University
Fort Worth, TX

Donagrant L McCluney
Progressive Pentecostal Church Fellowship
Nashville, TN

Randy Boswell
Bangor University, Wales
Gainesville, GA

Rev. Korista Lews
Assemblies of God
Houston, TX

Mindy Summers
Central Bible College
Eldon, MO

David Roebuck, PhD
Lee University
Cleveland, TN

Anna M. Droll, PhD Candidate
South Florida Theological Seminary
Pompano Beach, FL

Wilmer Estrada-Carrasquilla
Latino Pentecostal Brother
Trujillo Alto, PR

Lisa Millen, PhD
Assemblies of God
Sioux City, IA

Ammi-El Rich
Raytown, MO

Michael West
Sacramental Charismatic
Gerrardstown, WV

Mark L. Williams
North Cleveland Church of God
Cleveland, TN

Deborah Fulthorp, DMin
Assemblies of God
Avondale, AZ

Jamé Bolds, PhD Candidate
Victory Church & Universiteit Stellenbosch
Yorktown, VA

Yoon Shin, PhD
Southeastern University
Lakeland, FL

Elizabeth D. Rios, EdD, DMin
The Passion Center & Passion2Plant Network
Miramar, FL

Alaine Buchanan, PhD
Assemblies of God
Lakewood, WA

Barbara Bradley-Buttram
Belen, NM

Rev. George P. Wood
Assemblies of God
Springfield, MO

Rev. Kassie Bowman
Assemblies of God
Show Low, AZ

Jane Caulton, PhD
Celebration Church Raleigh
Wake Forest, NC

Jan Engle Lewis, RN, MSN
The Order of the Daughters of the King
Versailles, KY

Casey Doss
Hope Unlimited Church
Knoxville, TN

David Bundy
Manchester Wesley Research Centre
Manchester, United Kingdom

Pastor Carl Thomas
Revival Life Church
Boca Raton, FL

Jon Kinder
Charismatic Non-denominational
Richlands, VA

Justin Wagnon
Assemblies of God
Maryville, TN

Yvette Marie Santana
Church of God
Upland, CA

Daniel P. Davis, PhD
The King’s University
Southlake, TX

Kathy Annette Freeman Smith
Private Citizen & Teacher
Portales, NM

Narelle Coatzee, PhD
Alphacrucis College
Vincentia, NSW, Australia

U-Wen Low, PhD
Alphacrucis College
Melbourne, Australia

Rev. Blane Young
DC Chi Alpha Campus Ministries
Washington, DC

Carol Tomin
University of Leeds/Kingdom School of Theology
Leeds, UK

Graden Kirksey
Refuge Church Smithville
Smithville, TN

J. Benjiman Wiles, PhD
Lee University/Pentecostal Theological Seminary
Cleveland, TN

Ken Walters, PhD
Assemblies of God
Big Bear Lake, CA

Cheryl Bridges Johns
Pentecostal Theological Seminary
Cleveland, TN

Rev. Randolph Stanko
Assemblies of God
Eden Prairie, MN

Tim Healy
Alphacrucis College
Perth, Western Australia

Diane J. Chandler
Regent University
Virginia Beach, VA

Chris Green
Southeastern University
Tulsa, OK

Rev. Canon David Ketter
New Life Anglican Fellowship (Anglican Diocese of Pittsburgh)
Beaver Falls, PA

Rev. Brittany Metzner
Assemblies of God
Detroit, MI

Florian Simatupang, PhD
Satyabhakti Theological Seminary/Indonesian AoG
Jakarta, Indonesia

Reverend Shadric Metzner
Assemblies of God
Madison Heights, MI

Rohan Peart, Lead Pastor
Soul Winners Baptist Church
Memphis, TN

Lisa Stephenson
Church of God
Cleveland, TN

Timothy Tschida, MTS
Church of God
Canton, GA

Connie Bernard
Urshan Graduate School of Theology
St. Louis, MO

Kevin Bradford
House of Prayer Springfield
Springfield, IL

Ella Hickey
Alphacrucis College, C3 Church
Hobart, Tasmania

Christy Fuller, MS, LMHCA
Assemblies of God
Belfair, WA

David Cole, PhD
Open Bible Churches
Trophy Club, TX

Ricardo Alvelo, MA
Southeastern University
Lakeland, FL

Beverly Murrill, MAGL
Kyria Network
Newcastle, NSW, Australia

Howard N. Kenyon, PhD
Ecumenical Ministries of Oregon
Portland, OR

Edwina Stonebridge
C3 Church
Camden, NSW, Australia

Tania Harris, PhD
God Conversations
Sydney, Australia

Sonia Brennan
C3 Church, Camden
Spring Farm, NSW, Australia

Erinn Brennan
C3 Church, Camden
Sydney, NSW, Australia

James Brennan
C3 Church, Camden
Sydney, NSW, Australia

Daniel Calarco
C3 Church, Camden
Campbelltown, NSW, Australia

Åse-Miriam Smidsrød, Assistant Professor
Norwegian School of Leadership and Theology
Tønsberg, Norway

Rohan Bell
C3 Church, Camden
Sydney, NSW, Australia

Daniel Montañez, STM
Church of God | Migration Crisis Initiative
Boston, MA

Martin Mittelstadt
Evangel University
Springfield, MO

Jennifer Kennedy
Assemblies of God
Wasilla, AK

J. Aaron Simmons, PhD
Furman University
Greenville, SC

Israel Miranda Salazar
Obispo de la Iglesia de Dios Chile
Santiago, Chile

Gerritt W. Kenyon, Pastor Emeritus
Assemblies of God
Millville, NJ

Rev. Rick Wadholm Jr, PhD
Independent Scholar
Ellendale, ND

Hilary Furnish
Assemblies of God
Watertown, WI

Asia Lerner
Candler School of Theology
Atlanta, GA

Robby Waddell
Southeastern University
Lakeland, FL

Brian Fulthorp
Assemblies of God
Avondale, AZ

L. William (Bill) Oliviero, Jr.
Northwest University and Pneuma
Kirkland, WA

Caroline Redick
Assemblies of God
Milwaukee, WI

Eric Lopez, Associate Professor
Life Pacific University
San Dimas, CA

Kathryn Humphreys
Assemblies of God World Missionary
Tokyo, Japan

Julie Cole
The King’s University
Southlake, TX

Andrew Ridgway
C3 Church, Camden
Sydney, NSW, Australia

Carol Nighorn
Non-denominational Charismatic
Apex, NC

Marlene Payne
West Columbia, SC

Anthony Roberts
Southeastern University
Lakeland, FL

Cheryl You
Crossroads Church
Norfolk, VA

A. D. Beacham, Jr.
International Pentecostal Holiness Church
Edmond, OK

Jenni Huan

Charley Farmer
Church of God
Montgomery, AL

D. Allen Tennison
North Central University
Minneapolis, MN

Marvin J. Miller, DMin
Assemblies of God
Wichita, KS

Faith Van Horne
University of Birmingham
Birmingham, UK

Steven Félix-Jäger, PhD
Life Pacific University
Pomona, CA

Rev. Ellie Canfield
Southeastern University
Fort Lauderdale, FL

Brett Caldwell
Just2Reach1 Ministries
Rockledge, FL

Steph Penny
C3 Church
Sydney, Australia

Schaunelle Pagán, MAC
Church of God
Chattanooga, TN

Dominic Partida
Life Pacific University
San Dimas, CA

Bek Bell
C3 Church
Camden, NSW, Australia

Kendra Whited, PhD Cand.
Regent University
Fort Oglethorpe, GA

Rutey Vales
Assemblies of God
Worcester, MA

Amber Roy Burger
IPHC / Church of the King
Cypress, TX

Don Tosh, PhD
Evangel University
Springfield, MO

Walter N Gessner, PhD
Church of the Nazarene
Zanesville, OH

Kindra Green Carson, DMin
Point Loma Nazarene University
San Diego, CA

Hicab Hiruy Tsige
Church of God
Addis Ababa, Ethiopia

Donald W Kammer
Institutional Chaplaincy
Alexandria, VA

Wayman Ming Jr, DMin
Pentecostal Church of God
Fort Worth, TX

Marcia Clarke, PhD
Church of God / Fuller Theological Seminary
Porter Ranch, CA

Margaret de Alminana
Assemblies of God
Winter Haven, FL

Loes Tam
Church of England
London, England

Jillian Pelkey
Assemblies of God
Clinton, NY

Michaela Coleman
Assemblies of God
Idaho City, ID

Daniel Oliva
Church of God
Quito, Ecuador

Machal Brewington
Remnant Collective Inc.
Cleveland, TN

Andrew Banacos
Church of God
Cleveland, TN

Rev. Kheresa Harmon
Shelby, NC

Rev. Loralie Crabtree
Assemblies of God
North Andover, MA

Ethan Everts
Church of God
East Sandwich, MA

Summer Sneed
Eldoret, Kenya

Mina R Raulston
Church of God
Dublin, OH

Rev. Jill Pelkey
Assemblies of God
Clinton, NY

Joey Alan Le, PhD
Regent University
Fremont, CA

Paul J Palma
Regent University
Virginia Beach, VA

Be first to comment

This site uses Akismet to reduce spam. Learn how your comment data is processed.