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The year was 1959. On one sunny summer afternoon, a church layman named Lyle left his house and drove his green 1952 Ford to East 6th Street in Pueblo, Colorado, walked up to the front porch, knocked on the screen door, and invited an 11-year-old
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Q: What is the Church of the Nazarene currently doing for Spanish-speaking readers?
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We had just emerged from the snowiest, stormiest, altogether craziest winter ever in southeastern Idaho. It was beautiful, right up until it turned to muddy slush.
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A while back while waiting in a doctor’s office, a person next to me struck up a conversation and asked what I did for a living. I replied that I was a prison chaplain and this person replied, “Oh—that must be interesting.
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Ministry comes in many forms. I grew up in a small Nazarene church in Florida. The only form of ministry that I experienced in those days was the ministry of the senior pastor.
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As a Christian people formed in the mold of the Wesley brothers and the American Holiness Movement, we as the Church of the Nazarene feel the inherent tension of a binary heritage. This polarity pulls us toward two different contexts. One is fir
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“We can hardly stand the wait! / Please Christmas, don’t be late.” Most of you can hear the song in your head immediately, can’t you? Those squeaky, aggravating chipmunk voices singing the Christmas song we all love to hate.
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