Crossroads Bible College: Indianapolis, IN

Ivory Tower Teaching

Tue, 1 May 2012 08:45:00 EDT

Hosea cannot park cars in his 2 car garage because that’s where he keeps his books. He is one of the most well read professors I know. One of Hosea’s many gifts to his urban leadership students is connecting them to a wide variety of resources they will need for future ministry. The best team-teachers are brought into his classes; folks who are living Hosea’s teaching. Hosea has countless community connections. Living in the city in which he teaches Hosea’s instruction transfers immediately into meeting the needs of people. Lilly was on the fast track in the corporate consulting world. When 9-11 hit, Lilly asked herself what her Christian contribution to the world should be. Radically changing the trajectory of her life, Lilly earned two masters degrees and will soon complete her doctoral dissertation. Deep learning is transmitted into deep care for others in Lilly’s relational, practical teaching. Now, Lilly commits her intellectual-applicational pursuits to training young people how to biblically counsel others. Joel trains local church leaders, constantly connecting students with people who live on the front lines of helping people. If you ask Joel if he knows about a nationally known leader, he’ll tell you about a conversation he had with that person just days ago. The wonder of Joel’s teaching is interdependence with other voices who can speak into the lives of his students. Working through his second doctoral degree, Joel’s intellect is interwoven with his love for others because of his love for Jesus. Nicholas is teaching his students how to answer questions by putting on a public lecture at our local city library. The practice of debating controversial issues transforms Nicholas’ classroom into a real-life laboratory. Students are not taught canned answers to easy questions; instead they are hit with the reality of living which they will face each day. Practicing his craft of apologetics while completing his doctoral dissertation is a testimony to young minds that the Christian life is empty without the Christian mind.

Now I’ll be honest. There are some college professors who climb up into their ivory tower and stay there. Some can’t teach their way out of a wet paper sack. But I have watched members of my faculty as they climb the steps of that ivory tower; they come back down to give what they have learned and to live what they teach. For Moody Radio, this is Dr. Mark Eckel, personally seeking truth wherever it’s found.

Mark believes Crossroad’s professors will do what some are afraid of: “these who have turned the world upside down have come here too” (Acts 17.6). Tweet or Share if you like this post. This audio-blog will air in April or May, 2012.

What did I do to deserve this?

Tue, 3 Apr 2012 08:55:00 EDT

Read the brief article here at the Society for Christian Psychology website.

http://christianpsych.org/wp_scp/2012/03/04/blindsided-the-lament-of-job-ch-3-part-1/

Biblical Counseling Coalition highlights CBC Programs.

Mon, 2 Apr 2012 01:35:00 EDT

"As part of our BCC vision, we want to point you to the best of the best in robust, relational, biblical counseling" (Biblical Counseling Coalition). The Coalition interviewed, Professor Lilly Park and Professor John Bechtle about the Biblical Counseling Program here at Crossroads. Read it for yourself and see what they said. Click Here.

Abortion- Cultural Engagement

Tue, 7 Feb 2012 10:15:00 EST

National Public Radio aired a report about the declining populations in European nations. I was in my car going to work as I listened. After every sentence the reporter uttered, I found myself saying the same word out loud, over and over, “Abortion. Abortion. Abortion.” For years Western cultures have been killing their own futures. Sustaining Social Security payments depends on current workers funding the system. When Social Security programs go bankrupt in the future, one date will live in infamy: the 22^nd of January, 1973. On that day the Supreme Court of the United States passed Roe v. Wade allowing abortion on demand.

When I engage students with the issue of abortion, I recount the story that President Ronald Reagan tells about his own experiences as governor of California.[1] In 1968 a bill was introduced in the California legislature to make abortion available on demand. Then Governor Reagan intently studied the subject, discovering something strange. A California law made it murder to abuse a pregnant woman, causing the death of her unborn child. Further research also revealed the unborn have property rights protected by law. So, a man can leave his estate to any of his children yet to be born. Reagan then set the following hypothetical situation before his lawyers. A woman becomes a widow during her pregnancy. In her husband’s will, he leaves an equal amount of his estate to both his wife and his unborn child. Reagan then reasoned, if abortion on demand is acceptable, the woman could kill her unborn child and inherit the whole of her husband’s estate. Addressing his lawyers Reagan asked, wouldn’t that act of abortion be murder for financial gain? The end result of President Reagan’s deliberation over abortion based his pro-life policies on the property rights of the unborn. My consistent comment to my students is that they should use the law to its full advantage to demonstrate the lawlessness of anti-life policies such as abortion.

It might seem purely selfish to consider a pro-life position based on money. But honestly, when people do not listen to their conscience nor the 12-week old heart beat of the fetus in a womb, they may only listen to the sound of change, tinkling on a sidewalk. The anniversary of Roe v. Wade is nothing to celebrate. The 22^nd of January is a yearly reminder of America’s own holocaust—50 million children killed in-utero. Next time you have a discussion about the insolvency of Social Security, remember that by killing the unborn, we have killed our own future.

For Moody Radio, this is Dr. Mark Eckel, personally seeking truth wherever it’s found.

To be broadcast by Moody Radio, 16 January 2012.

[1] The following paragraph is excerpted from Reagan, In His Own Hand (Free Press, 2001), 380-85.

Feature Christian Film made on location at CBC!

Fri, 18 Nov 2011 08:00:00 EST

http://www.youtube.com/watch?v=e0ftaZgGC18

This World IS My Home: A Theology of Place

Sun, 23 Oct 2011 01:02:00 EDT

Reposted from Warp and Woof

Avoid, even with these, the excessive familiarity which drags one down and away from one’s purpose; do not run after news that occupies the mind to no purpose; do not busy yourself with the sayings and doings of the world, that is with such as have no moral or intellectual bearing; avoid useless comings and goings which waste hours and fill the mind with wandering thoughts.[1]

I was struck by the students’ acknowledgement, the unstated need, for relationship in proximity. How much do we have need for longevity in a place to build physical, visible relations with others? How necessary is the day-in-day-out connection with folks who know us best, in all our moods, situations, and interactions?

The intentional choice to live a long time in one place, Sertillanges contends, is “the first association of the intellectual . . . with his fellows.”[2] We think alone but we must think together. Mobile moderns, however, are not establishing roots in communities. As the Indianapolis Star reported,

While promotions or new, better-paying jobs typically mean new wealth, the increasingly rootless habits of Americans has come at a price, leading to declining participation in neighborhood organizations and local politics and frayed connections to the community at large. “The overall impetus in society is towards mobility, of searching for prosperity,” said Scott Russell Sanders, author of the book Staying Put: Making a Home in a Restless World. “(But) we are so enamored of mobility that we don’t recognize what is being lost in the process.”[3]

Michael Pollan in his book A Place of My Own[4] declares that ground is “sacred” that each of us looks for a “privileged place” which is “invested with meaning.” What is necessary is a place.

“Sacred places” began with “the heavens and the earth” (Genesis 1:1). Yahweh gave land to Israel (Genesis 12:1-3), “a land flowing with milk and honey” (Numbers 13:27), where boundary stones would secure “a place of my own” for Israelites (Deuteronomy 19:14; 27:1). In an early response to care of creation Heaven’s injunction included, “Are the trees of the field people that you should besiege them?” (Deuteronomy 20:19). One of Judah’s great kings Uzziah was said to have “loved the soil” (2 Chronicles 26:10). When God’s original intention is restored ”every man will sit under his own fig tree” (Micah 4:4) culminating in “the New Heavens and Earth” (Revelation 21:1).

The students’ concern about enjoying relationships in a place targets the world they know—virtual and technological. The necessity of rootedness continues to be necessary for us all, to have our place. From Genesis to Revelation, it seems God intention is not for mobility but for the consistent universal cry for a place to call our own. For instance, take the following multiple choice quiz:

A first grader will usually take better care of something (a) she was given by her parents (b) that belongs to someone else (c) she purchased with her own money.

Who generally takes better care of land? (a) environmentalists (b) government agencies (c) the land owner.

Stability in this life is perhaps best anchored to (a) money (b) power (c) community.

Depending on one’s views of human nature, each of us might answer a certain way. For my part, I would argue for the last answer in each question. I believe the closer one’s ties to place, the more one will contend and care for physical property. Movies such as Places in the Heart, The River, Fried Green Tomatoes, or The Field might offer visual examples of people who care deeply enough for place, that they will invest their lives for it.

Connection to people and place has its origins in Genesis. God uses wordplay in Genesis 1-3 to suggest the importance of the connection between adam (man) and adamah (ground). We are tied directly to the ground. God created ground (Genesis 1:10) establishing the physical basis upon which creatures would live life on the ground (1:25). The ground belonged to God which He sustained with water (2:3-6). Man was brought from the ground to work the ground (2:5). The ground would then produce food for human sustenance and pleasure (2:9).

After sin, maintenance of the ground (2:15) brought with it hardship (3:17) and relocation for production (3:23). Before sin, man brought fruit up from the ground (2:5, 9). After sin, man would go down to the ground (3:19). However, while the ground was cursed, man was not (3:17). Crops from the ground were to be given as a physical display of thanks to The One who gave it (4:2-3). While its productivity was withheld as a punishment for the criminal (4:11-12, 14), the ground even allowed shed blood to bear witness of crime (4:10-11). The curse of the ground by God was not left without its comfort or “rest” brought by Noah whose name means just that—“rest” (Gen 5:29). The destruction of the ground (7:23) would not be done again (8:21). Even Noah is called “a man of the ground” (9:20). And from this lineage would come Abram through whom “all peoples of the ground would be blessed” (Gen 12:3).

John Milton called it Paradise Lost; being displaced from our place in the Garden of Eden. What was lost, however, will be regained, the ground retained[5]. Not only will believers be fully restored to their original state as “Adam,” but the ground (“adamah”) too will be returned as “the garden of Eden”[6]. Since Genesis two we have been rooted to the ground. We have a place and know our place. We invest in our place. Place is property and ownership. Place demands a boundary. Place identifies individuality and nationality. Place must be protected. Place can be holy or a memorial. Without a place we are lost, nomads, “a man without a country.” Because we are linked to a place we will fight for it.

Owning a piece of ground produces thoughtful reflection. All people should be reminded where they came from (the ground) and where they are going to (the ground). We are participants with God in managing the creation. Having a “home” is important to everyone. Community necessitates a place. To be in community with others, The Church’s place is to know its place—its setting, its neighbors, its culture, its locale. For the believer “this world IS my home, I’m NOT just passin’ through,” contrary to the gospel tune.

Does one’s identity depend upon a cause and ultimately, a place? George Eliot examines the theme in her book Daniel Deronda. An oft quoted line (included, for example, as the frontice frame to the movie Gods and Generals) she presses the issue of identity and place:

A human life, I think, should be well rooted in some spot of a native land, where it may get the love of tender kinship for the face of earth, for the labours men go forth to, for the sounds and accents that haunt it, for whatever will give that early home a familiar unmistakable difference amidst the future widening of knowledge: a spot where the definiteness of early memories may be inwrought with affection, and kindly acquaintance with all neighbours, even to the dogs and donkeys, may spread not by sentimental effort and reflection, but as a sweet habit of the blood . . . The best introduction to astronomy is to think of the nightly heavens as a little lot of stars belonging to one’s own homestead.[7]

God’s intention for humans was a linkage to their origin, the ground. The young must learn that personal cost heightens personal responsibility. Landowners have a vested interest in caring for the land where they live than any outside group. Communities spring up because there is a common commitment to place by the people who live there. Any permanence that can be acknowledged in this life is tied to the ground we walk, the property we own. The piece of land we call our own will survive us; we who have but seventy to eighty years of life to live. It would seem clear that our best efforts on this earth, in this life should focus on loving our neighbor by creating from our place so that provisions of food and shelter would be abundant. Yet, beyond our current responsibilities toward others, we must prepare our place for the next generation and the next generation for our place. Only then, will our offspring be able to properly answer the multiple choice quiz.

Mark has been pondering “theology of place” for the last six years. Earlier writing on this concept can be found here under “biblical essays–place”. Mark likes his place at Crossroads Bible College. Published online for Englewood Review (V. 4, #15), 14 July 11, www.englewoodreview.org

[1] A. G. Sertillanges, The Intellectual Life: Its Spirit, Conditions, Methods. Translated from the French by Mary Ryan. Forward by James V. Schall. Reprint, Catholic University of America Press, 1998, p. 47.

[2] Ibid, p. 54.

[3] “Career-driven moves fray families’ sense of place,” Indianapolis Star 30 Oct 05.

[4] Michael Pollan, A Place of My Own: The Education of an Amateur Builder. Random House, 1997, pp. 51, 41, 39.

[5] Genesis 28:14-15; cf. 1 Kings 8:34, 40; 13:34; 14:15; 2 Kings 21:8; 25:21; Nehemiah 10:37.

[6] Ezekiel 36:24-30, 35; cf. Jeremiah 31:33-34; 2 Corinthians 5:17; Hebrews 8:8-12.

[7] George Eliot. 1876, 1984. Daniel Deronda. Harmondsworth, p. 50.

Am I, my brothers keeper?

Fri, 9 Sep 2011 07:51:00 EDT

This collection of essays was written and assembled by faculty and board members of Tyndale Theological Seminary, located in Badhoevedorp, the Netherlands, just outside of Amsterdam. The publication commemorates the school’s twenty-fifth anniversary and is dedicated to Dr. Ellis R. Brotzman upon his retirement after being at Tyndale for nearly its entire history.

The fifteen essays offer wide-ranging and diverse studies from various theological disciplines. Part 1 contains five biblical studies essays. Dr. Brotzman himself addresses the “synoptic problem” of the three accounts of Hezekiah’s reign (2 Kgs 18–20; Isa 36–39; 2 Chr 29–32), suggesting that the author of Kings was reliant upon Isaiah. W. Creighton Marlowe examines the meaning of תמא in the Psalter, concluding that in most cases “loyalty,” “reliability,” or “trustworthiness” are preferred translations over “truth.” Walter L. Liefeld provides a reading of the Emmaus narrative (Luke 24:13–35) that helps readers “enter into the experience of the two travelers as they met the risen Christ” (p. 43). Martin Webber examines the role the Lord’s Prayer played in developing Christian identity vis-à-vis Judaism through the middle of the third century. He concludes that as early Christians moved from reliance on oral to written authority the prayer was increasingly associated with baptism, became less Jewish, and established itself as the distinctly Christian prayer. H. H. Drake Williams III contends that much misunderstanding has followed from treating Jas 5:16b without regard to its literary, Jewish, and Christian contexts. In redressing this he concludes that James encourages prayer by emphasizing the type of prayer and the type of person praying (more than, say, the use of oil) that results in “extensive, life-giving, divine blessing upon God’s people” (p. 86).

Part 2 consists of six theological studies essays. Philip A. Gottschalk argues that Martha Nussbaum’s study of Hellenistic philosophers, especially Seneca, is incomplete without an examination of pre-medieval Christian sources. This lack of due diligence may be more the result of Nietzschean prejudices than warranted omission. Linda Gottschalk-Stuckrath provides a very helpful study of the history (national, institutional, and personal) leading up to the Arminius-Gomarus debate in Leiden in the early seventeenth century that resulted in the Remonstrance and the Canons of Dort. Thomas J. Marinello details the central importance of the Lord’s Supper in Brethren communities as a mark of unity and, to some, purity during and after the Reformation, having perceived in some Protestant circles a “relegation of the ‘remembrance feast’ to a place of secondary importance” (p. 128). Ronald T. Michener attempts to counterbalance too hastily drawn judgments against postmodernism by evangelicals. After delineating four tenets of postmodernism, with both negative and positive propositions, Michener argues that more paradigms of postmodern thought can be seen as friends to evangelicalism than have sometimes been tolerated. David P. Parris considers the historical event of the resurrection in view of contemporary practices of historiography. He shows that Ernst Troeltsch’s principles of criticism, analogy, and correlation “are not necessarily antagonistic towards the resurrection as a historical event,” but that “[t]he more intractable issues that confront someone arguing for the historicity of the resurrection arise from the presuppositions that the historian brings to his study,” often (usually?) in the form of “chronological superiority” (p. 171). Ralph W. Vunderink examines the OT background and NT material on the sacrifice of Christ and reviews the historical progression of the ransom, satisfaction, and love theories of the atonement. He concludes that victory over Satan, satisfaction to God, and divine love for sinners are three motifs underlying Christ’s atonement; no one should be isolated at the expense of the other two.

While each of these essays deserves further attention and interaction, I am going to exercise my reviewer’s prerogative and comment on only two of them, Parris’s and Michener’s.

Parris’s essay (“Why Does the Resurrection Perplex Historians?”) provides a refreshing approach to the historicity of the resurrection at a time when evidential arguments seem to have been exhausted (and perhaps overused and over-relied upon). He provides a thorough yet concise review of Western philosophical trends before exploring the methods historians use in their work. From there he demonstrates how these philosophical trends and methods combine to result in flawed approaches to the historicity of Jesus’ resurrection. Conversely, he also shows how those same methods support the historicity of the resurrection when unburdened by illegitimate philosophical assumptions. For details, I simply recommend the essay.

Michener also broaches philosophical trends in his essay, “Kingdom of God and Postmodern Thought: Friends or Foes?” This too is a helpful counterbalance to popular trends in apologetics, providing a more sympathetic presentation of postmodernism. That said, I do wonder if Michener puts postmodernism’s worst foot forward. Granted, postmodernism “is a mood or condition challenging many of our epistemological comfort zones that stem from modernity” (p. 143). However, modern epistemology is not postmodernism’s only target. All metanarratives come under postmodernism’s attack, and that includes the gospel of Jesus Christ’s universal lordship. Moreover, Michener tells us that understanding is community based. Again, granted. However, do postmodernists speak of a community-based understanding or a community-based truth? If it is primarily the former, then I will again agree with Michener’s assessment. But if it is the latter, then I cannot see postmodernism’s compatibility with the gospel on this point. The church of Christ does not ground, create, or define the truth, but is grounded, created, and defined by the truth. While I appreciate Michener’s attempt to balance our understanding of postmodernism, overcompensation can result in imbalance as well. I for one think that further consideration of the role that special revelation plays in Christian epistemology can help in our interaction with postmodern thought.

Nicholas G. Piotrowski

This Article Reposted from: http://www.thegospelcoalition.org/publications/35-2/book-reviews/my-brothers-keeper-essays-in-honor-of-ellis-r-brotzmaThis collection of essays was written and assembled by faculty and board members of Tyndale Theological Seminary, located in Badhoevedorp, the Netherlands, just outside of Amsterdam. The publication commemorates the school’s twenty-fifth anniversary and is dedicated to Dr. Ellis R. Brotzman upon his retirement after being at Tyndale for nearly its entire history.

Part 3 comprises four pastoral and intercultural studies. Gerald C. Ericson lays out why encouragement, affirmation, and motivation from leaders are so important and gives guidance for staff-level application of the same. Stephen B. Kellough provides pastoral guidance for “Resting in a Fast-Food World” (his essay title), namely, by learning from Jesus’ observation of the Sabbath. Mark A. Lamport demonstrates the need for, and offers steps toward, making churches places of Christian culture leading to individual formation. Finally, Cecil W. Stalnaker critiques “postmortem evangelism” in its various forms and exposes its many shortcomings.
While each of these essays deserves further attention and interaction, I am going to exercise my reviewer’s prerogative and comment on only two of them, Parris’s and Michener’s.
Parris’s essay (“Why Does the Resurrection Perplex Historians?”) provides a refreshing approach to the historicity of the resurrection at a time when evidential arguments seem to have been exhausted (and perhaps overused and over-relied upon). He provides a thorough yet concise review of Western philosophical trends before exploring the methods historians use in their work. From there he demonstrates how these philosophical trends and methods combine to result in flawed approaches to the historicity of Jesus’ resurrection. Conversely, he also shows how those same methods support the historicity of the resurrection when unburdened by illegitimate philosophical assumptions. For details, I simply recommend the essay.
Michener also broaches philosophical trends in his essay, “Kingdom of God and Postmodern Thought: Friends or Foes?” This too is a helpful counterbalance to popular trends in apologetics, providing a more sympathetic presentation of postmodernism. That said, I do wonder if Michener puts postmodernism’s worst foot forward. Granted, postmodernism “is a mood or condition challenging many of our epistemological comfort zones that stem from modernity” (p. 143). However, modern epistemology is not postmodernism’s only target. All metanarratives come under postmodernism’s attack, and that includes the gospel of Jesus Christ’s universal lordship. Moreover, Michener tells us that understanding is community based. Again, granted. However, do postmodernists speak of a community-based understanding or a community-based truth? If it is primarily the former, then I will again agree with Michener’s assessment. But if it is the latter, then I cannot see postmodernism’s compatibility with the gospel on this point. The church of Christ does not ground, create, or define the truth, but is grounded, created, and defined by the truth. While I appreciate Michener’s attempt to balance our understanding of postmodernism, overcompensation can result in imbalance as well. I for one think that further consideration of the role that special revelation plays in Christian epistemology can help in our interaction with postmodern thought.

In sum, My Brother’s Keeper gives us a window into Tyndale Theological Seminary. The eclectic collection of essays touches on the diverse types of skills pastors and missionaries need to possess: exegetical, theological, pastoral, lexicographic, text critical, historical analytic, biblical theological, philosophical, homiletic, intercessory (and the list goes on). If the caliber of these essays is in any way indicative of the quality of education provided at Tyndale, we all have reason to be encouraged.

Nicholas G. Piotrowski

This Article Reposted from: http://www.thegospelcoalition.org/publications/35-2/book-reviews/my-brothers-keeper-essays-in-honor-of-ellis-r-brotzmanhttp://www.thegospelcoalition.org/publications/35-2/book-reviews/my-brothers-keeper-essays-in-honor-of-ellis-r-brotzman

Books

Mon, 8 Aug 2011 02:06:00 EDT

of your second floor office?” The look on her face registered serious concern. “If you keep buying books,” Robin continued, “I have my doubts.” I admit, with 4000 volumes in the collection, my library may literally weigh a ton.

In our more mobile society people are interested in something they can carry which weighs ounces, not pounds. So it is no surprise National Public Radio reported that digital book sales are up.[1] Customers are buying more digital books than books in any other format. NPR’s “Morning Edition” commentator Nancy Pearl stated that the sales report spoke more about convenience than price. But Nancy Pearl, an author and librarian, is not happy about the rise in use of digital reading practices. Ms. Pearl said, [Quote] “Most of the things that we’ve done to make life more convenient for people has come at a price, whether its having face-to-face interactions with your bookseller or your librarian, or wandering into the store to browse.” [End-Quote]

Face-to-face connection to a book does matter. Researchers at the University of Tennessee gave disadvantaged students 12 books of their own choosing to take home at the end of the school year. The research continued for three successive years. The study found that the students who brought the books home had significantly higher reading scores than other students. The study illustrates the tremendous power of books. Research from 27 countries says the same thing: kids who grow up in a home with 500 books are better students.

Yes, the physical presence of books is important. But there’s more. It seems that the building of a physical library impacts the view children have of themselves. Children who have books in their possession now see themselves as readers, as members of a different group. Engaged in reading, young people see the world in a different way. Students who read know they have something to learn outside their own experience. Reading explains that the person who wrote a book has some type of authority over the information they write. So, respect for an author’s wisdom is shown by learners reading classic works of literature. It is true that my office bears a great weight of books; but those books bear the great weight of learning. For Moody Radio, this is Dr. Mark Eckel, personally seeking truth wherever it’s found.

Friends hope Mark never moves again–those book boxes are heavy. Mark’s two libraries can be found in Indianapolis where he teaches at Crossroads Bible College. To air on Moody Radio, summer, 2011.

[1] 28 January 11, National Public Radio, Renee Montagne and Wendy Kaufman reporting. http://www.npr.org/2011/01/28/133293543/Amazon-Reports-Profit-Margins-Slid

Shared with permission. Subscribe to Dr. Eckel's blog at Warp and Woof

Defense of Marriage

Thu, 26 May 2011 10:51:00 EDT

The Defense of Marriage Act legally defines marriage as consisting of a man and a woman. There is a strong movement in our country to redefine marriage.

Former CBC board member, Ken Hutcherson, has called a group of national leaders together to voice our opinion on the Defense of Marriage Act (DOMA). Ken is asking us as citizens to contact all members of the US congress with a letter expressing our support of DOMA.

You can contact, via an electronic letter, all 535 of our legislators for $29.95 by accessing the website below. For everyone who chooses to use this service for Crossroads will receive a $5 of donation. (no extra for you)

YES, I WISH TO PARTICIPATE IN DEFENDING MARRIAGE!

I am asking you, if your conscience allows, to access the website and let your voice be heard by the men and women who have been elected to represent us. Please pass this on to others whom you believe might be interested in participating.

Because of Christ,

Dr. A. Charles Ware

President

Investing in Spiritual Leaders- Haiti update

Tue, 10 May 2011 10:27:00 EDT

The Investing in Spiritual Leadership April 5^th event featuring the Symphonic Praise Choir, the CBC Ministry Team (with Haitian student Juzette Ménard) and the head coach of the Indianapolis Colts, Jim Caldwell, was a success in helping to raise awareness to a request from Haiti. The Haitian Educational Leadership Partnership (H.E.L.P.) is CBC’s response to the prayers of Haitian missionaries and students.

To date, we have received $68,721 in gifts and pledges towards this project. We are still waiting upon the response of others. Some have expressed interest in opening their homes to provide food and housing for Haitian students. On May 18^th over 40 managers from the Greencastle Walmart Distribution Center will invest a day’s labor at Crossroads. They are calling their investment “A Day for Haiti.”

Our commitment is to have all the funds given and/or pledged for the complete cost of a student before each individual is accepted. If you are interested in impacting the nation of Haiti through investing in spiritual leaders, check the online giving button now.

If you have some services and/or goods (the college needs two reliable vehicles) you desire to volunteer or give, call 317-352-8736, Ext 222. Your gift(s) will be an answer to someone’s prayers!

Learn more about H.E.L.P. ministries read Juzette's Testimony.