Preparing Pastors and Ministry Leaders to Reach the Next Generation

In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said:

“Holy, holy, holy is the LORD of hosts;

the whole earth is full of his glory!”

And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!”

Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”

And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here I am! Send me.”

– Isaiah 6:1–8

On Christmas Eve 2021, The Washington Post ran an article titled The first Christmas as a layperson: Burned out by the pandemic, many clergy quit in the past year. It chronicles the mass exodus of pastors from traditional pulpit ministry. Some of you may have seen the recent Barna survey of Protestant pastors. It notes that 38% of Protestant pastors have considered quitting full-time ministry in the past year.

To be sure, in any year the pressures of pastoral ministry are challenging. However, today’s cultural climate characterized by COVID, political tribalism, racial conflict, further declines in public morality, and more, have made it the most difficult season for ministry leaders I have experienced. It seems every week I hear about another friend or noted ministry leader who is stepping down. The burdens have just become too great. Both churches and denominations are buckling under the pressure. Of course, pastors want to quit. While it remains to be seen how many there will be, there can be no doubt that pastors are resigning in record numbers.

At the same time, the demand that the church raise up new ministry leaders is ever present. No crisis reduces the priority of this task that is always before the church. So, what ought we to do now?

I want to consider this question against the backdrop of an important ministry figure, Isaiah the prophet, who was called during a time of uncertainty and upheaval in the nation of Israel.

As we dig into this passage, of course, we note that Isaiah’s prophetic call occurs both at an important moment in the history of Israel and in an important place. I think you’d also agree that Isaiah’s call is something of a paradigm for the people of God. As Isaiah goes, so goes the nation. The same is true for us today. As our pastors and ministry leaders lead faithfully, so go our churches.

Let’s consider the cultural moment, the place and the encounter Isaiah has with the Holy God of Israel.

1) The cultural moment

Several factors surround the moment of Isaiah’s call to the ministry. The three most important are the death and failure of King Uzziah, the rise of Assyria and the moral decline of Israel. 

a) Death and Failure of Uzziah

The moment was the death of the powerful King Uzziah (6:1; 740 BC). If you remember, King Uzziah had been a powerful, innovative, and prosperous king. 2 Chronicles 26:6–15 records,

He went to war against the Philistines and broke down the walls of Gath, Jabneh and Ashdod. He then rebuilt towns near Ashdod and elsewhere among the Philistines. God helped him against the Philistines and against the Arabs who lived in Gur Baal and against the Meunites. The Ammonites brought tribute to Uzziah, and his fame spread as far as the border of Egypt, because he had become very powerful.

 Uzziah built towers in Jerusalem at the Corner Gate, at the Valley Gate and at the angle of the wall, and he fortified them. He also built towers in the wilderness and dug many cisterns, because he had much livestock in the foothills and in the plain. He had people working his fields and vineyards in the hills and in the fertile lands, for he loved the soil.

Uzziah had a well-trained army, ready to go out by divisions according to their numbers as mustered by Jeiel the secretary and Maaseiah the officer under the direction of Hananiah, one of the royal officials. The total number of family leaders over the fighting men was 2,600. Under their command was an army of 307,500 men trained for war, a powerful force to support the king against his enemies. Uzziah provided shields, spears, helmets, coats of armor, bows and slingstones for the entire army. In Jerusalem he made devices invented for use on the towers and on the corner defenses so that soldiers could shoot arrows and hurl large stones from the walls. His fame spread far and wide, for he was greatly helped until he became powerful.

 At the end of his life, however, Uzziah faltered in his faith and succumbed to pride (2 Chr. 26:16–21).

But after Uzziah became powerful, his pride led to his downfall. He was unfaithful to the Lord his God, and entered the temple of the Lord to burn incense on the altar of incense. Azariah the priest with eighty other courageous priests of the Lord followed him in. They confronted King Uzziah and said, “It is not right for you, Uzziah, to burn incense to the Lord. That is for the priests, the descendants of Aaron, who have been consecrated to burn incense. Leave the sanctuary, for you have been unfaithful; and you will not be honored by the Lord God.” 

Uzziah, who had a censer in his hand ready to burn incense, became angry. While he was raging at the priests in their presence before the incense altar in the Lord’s temple, leprosy broke out on his forehead. When Azariah the chief priest and all the other priests looked at him, they saw that he had leprosy on his forehead, so they hurried him out. Indeed, he himself was eager to leave, because the Lord had afflicted him.

 King Uzziah had leprosy until the day he died. He lived in a separate house—leprous, and banned from the temple of the Lord. Jotham his son had charge of the palace and governed the people of the land.

 b) Rise of Assyria

 It’s also worth noting that the decline of the northern Kingdom of Israel was reaching a crescendo at the close of Uzziah’s reign. Tiglath-Pileser, king of Assyria, was making Israel a vassal state. The end for Israel was basically here (2 Kings 15).

c) Moral Decline

Clearly, Judah was at something of a crossroads. The nation’s leadership was in transition. Political upheaval lay to the north. The last thing Isaiah notes is the moral decline of the nation (1:11–15; 21–22).

“What to me is the multitude of your sacrifices? says the Lord; I have had enough of burnt offerings of rams and the fat of well-fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats. “When you come to appear before me, who has required of you this trampling of my courts? Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations—I cannot endure iniquity and solemn assembly. Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them. When you spread out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood. . . . How the faithful city has become a whore, she who was full of justice! Righteousness lodged in her, but now murderers. Your silver has become dross your best wine mixed with water.

 So, the world around Judah was changing. It was turbulent time. The stable leadership Judah had enjoyed had come to an end. Judah was in decline.

2)    The situation facing the church today 

Fewer and fewer young people are considering a call to pastoral ministry. Though we sometimes think declining ministry impact is the problem of liberal churches, it’s a challenge for theologically conservative churches also. For example, a report recently by the Lutheran Church Missouri Synod on its enrollment trends of pastor-minded students bear this out.

It’s no secret that enrollment in the pastoral, residential programs of The Lutheran Church—Missouri Synod’s (LCMS) two seminaries is a top priority for both institutions. In the last three years, combined enrollment in the Master of Divinity (M.Div.) and Residential/Alternate Route (RAR/AR) programs at Concordia Seminary, St. Louis (CSL) and Concordia Theological Seminary, Fort Wayne, Ind., (CTSFW) dropped from 436 in 2016 to 381 in 2018 — a decline of 13 percent. On Call Day 2019, the two seminaries had 82 M.Div. and RAR/AR students available for pastoral placement. By comparison, in 2009 the two seminaries had 159 M.Div. and RAR/AR candidates ready for placement — a 48 percent decrease.[1]

That’s significant. These challenges are pressing down on many seminaries.[2]

a) General Traits

For this reason, I’d like for us to understand some of the traits that characterize the rising generation known as Gen-Z. This is the generation of my children and is distinct from the Millennial generation. By most descriptions, anyone born between 1981 and 1996 is considered a Millennial. Anyone born from 1997 onward is considered Generation Z. Notable traits include:

• More likely to be enrolled in college and on track to be the most well-educated generation yet.

• The first generation to be considered “digital natives,” having little or no memory of a world that existed before smartphones (the iPhone launched in 2007). Due to this constant connectivity, Gen Z are sophisticated users of social media and consumers of on-demand entertainment.

• Gen Z are more racially and ethnically diverse than any previous generation.[3]

b) Faith and Religious Practice

Let’s next consider how this generation is relating to matters of faith and religious practice. In a recent article by the In Trust Center for Theological Schools, Josh Packard and Kevin Singer note, “Uncertainty and change are among the hallmarks of being young, but this past year has brought unprecedented challenges.”[4] That article highlights the Springtide Research Institute’s “flagship report,” The State of Religion & Young People 2021: Navigating Uncertainty, which was “the product of over 10,000 surveys and a full year of research.”[5]

•  Though spiritual and maintaining a tie to religion (71% of young people considered themselves “slightly religious” and 78% considered themselves “spiritual.”[6]), this generation is much less institutionally oriented when it comes to matter of faith. Of the young people who identified as “very religious,” less than half (40 percent) said they found connecting with their faith community helpful during challenging or uncertain times; just 23 percent of those who consider themselves moderately religious found it helpful. Only 29 percent of young people who said they are actively part of a spiritual community also reached out to that community during a difficulty.[7]

• Less likely to turn to the church in a time of need. The same number of young people (16%) reported that they were likely to turn to no one or to someone in their faith community in a moment of struggle.[8]

• Deeply suspicious of the church, and likely to have been wounded by the church. When asked why they don’t participate in religious practices or turn to religious communities when facing uncertain and difficult times, 39 percent told us they’ve been harmed by religion and 45 percent say they don’t feel safe when it comes to religion.[9]

• Have an “unbundled approach” to religion. According to Singer and Packard,

Faith unbundled is a term to describe the dynamic combination of commitments that result when young people combine, or bundle, the elements of their faith – including their own sense of beliefs, identity, practices, and community – from a variety of religious and non-religious sources, rather than receiving all these things from a single, intact system or tradition.”[10]

In their report, Care of Souls, researchers Casper ter Kuile, Angie Thurston, and Sue Philips note,

Fifty years ago, most people in the United States relied on a single religious community to conduct spiritual practices, ritualize life moments, foster healing, connect to lineage, inspire morality, house transcendent experience, mark holidays, support family, serve the needy, work for justice, and — through art, song, text, and speech — tell and retell a common story to bind them together.[11]

Things are much different today. Now young people, even more than earlier generations, take—to borrow another metaphor—a smorgasbord approach to their spirituality. They do not feel the same dissonance that previous generations may have had by embracing views and values that are possibly incongruent.

Case and point: this study found that 53% of young people say “I agree with some, but not all, of the things my religion teaches.” And 55% agree with the statement: “I don’t feel like I need to be connected to a specific religion.” Almost half (47%) say: “I feel like I could fit in with many different religions.”[12] Young people today do not “bundle” their faith commitments and religious practices.

• Likely to be turned off by an authoritarian, have-all-the-answers approach. Over half of young people said, “I do not like to be told answers about faith and religion, I’d rather discover my own answers” (58%).[13]

c) What’s the Fundamental Question?

James Choung, vice president of strategy and innovation at InterVarsity Christian Fellowship, helps us sort through this barrage of data by highlighting one question that brings these strands together.

• Boomers, born between ’46 and ’64. They are asking, “What is true?” Being one of the last, truly modern generations

• Xers being one of the first postmodern generations, born from ’65 to ’80. They ask “What is real?”

• Millennials, born between ’81 and ’96, ask “What is good?”

• iGens or Gen Z, born about ’97 to 2015-ish (that’s still being debated), ask “What is beautiful?” What is this generation saying about the church? According to Walter Kim, president of the National Association of Evangelicals, it goes something like this, “A God that is that ugly, cannot be true.”

So, what ought we to do? With the prophet Hosea,

Come, let us return to the LORD; for he has torn us, that he may heal us; he has struck us down, and he will bind us up.” (Hos. 6:1)

3)    The place 

In the time of Hosea and Isaiah, a return to the Lord was designed to occur only in one place—the Temple. Why is that? God was in the temple. The temple was God’s holy dwelling place. Here was the place that symbolized that God had chosen Israel to be his people (Deut. 7:6; 14:2; 26:18) and through whom would come blessings to the nations (Gen. 12:1-3).

In the ancient world, the Temple was undoubtedly a grand place—set at the top of hill on which Jerusalem was settled and beautifully appointed. Everyone looked up to the Temple of the Lord. Nevertheless, the Temple was a place of mystery and hiddenness. Rules and regulations governed every aspect of life surrounding the Temple. It’s inmost chamber, the holy of holies, was entered only once per year on the Day of Atonement, and then, only by the High Priest (Lev. 16:2-34). Dale Ralph Davis’ comments about the Tabernacle apply equally to the Temple:

Yahweh’s glory is both revealed and concealed . . . “there is a certain hiddenness about God; there is much we cannot see and do not know” (Davis, 1 Kings, 81).

Without a doubt, it was at the Temple that God had determined to do his business with his people, but what that business required remained but a shadow for the saints of the Old Testament.

4)    The prophet

Finally, we come to the call of Isaiah. Scholars, as you may know, suggest that the first chapters are not chronologically ordered so that Isaiah can make a theological point. As John Oswalt puts it, “If the people of unclean lips (6:5) can have the same experience that he, the man of unclean lips had,” then there is hope for Israel (Oswalt, 125).

A few years back when Mike Leach was still coach of the Washington State Cougars, he had promised a breakout year for his team. Unfortunately, his promise was not kept and they stumbled out of the gate. After a loss to the equally woeful UCLA Bruins, he said this about his team. 

We’re a very soft team, you know? We get a lot of good press…but if we get any resistance, we fold. (See the article here).

Reading that it occurred to me that this sounded a lot like a rant against his players a few years ago. That year they had gotten off to a 2–4 start. This is what he said then.

Some of them have had kind of this zombie-like, go through the motions . . . Some of them quite honestly have an empty corpse quality. (See story here.)

• Those were some tough years for the Cougars. Some might have thought Mike Leach harsh for indictments too. But here’s the thing: he has a point. Ask anyone who has ever played football or any sport competitively. Football must be played from the heart. It’s about both the rules of the game and the intensity of those who have come to play. You can’t be a zombie and expect to win.

Our followership of the the Lord is like this, only there is a lot more at stake. At some level, we must become servants to this next generation so that they might have a genuine, beautiful, and transformative encounter with the Holy God of sovereign grace.

In my mind, there are three movements to that genuine, beautiful, and transformative encounter.

a) Holiness that Confronts (vv. 1–4)

Notice first that Isaiah sees the exalted and enthroned Lord. And the “train of his robe filled the temple.” It’s a glorious vision of who God is in his holiness.

In the ancient world, they lacked bold-face font. They couldn’t write letters as tall as a person. The only option they had was to say something twice. Here, however, God speaks of the holiness of God not twice, but three times. Isaiah hears the heavenly choir of angelic beings declaring God’s holiness and glory. “Holy, holy, holy!”

This must have been an overwhelming moment for Isaiah. Indeed, like all real encounters with God that are recorded for us in the Bible, the first reaction by a person is not cozy, warm-fuzzies, but an almost terrifying confrontation for which we do not have words or experience.

This is what it means to be confronted with God’s holiness. The word itself explains our reaction. Holiness is a word referring not only to God’s moral purity, but to his utter distinction. God is “other”. He is not like us. There is no one like the Lord. He is utterly unique and transcendent over all that he has made. The vision Isaiah is given here is of a God who rules over all things, and who will not be subject to anyone or anything that he has made.

Yet, this is not the way many of us approach God. We imagine a God who agrees and approves of the choices we have already made. I am reminded of a pastor who once told about a moment in the counselor’s room. He described a particular poignant moment in their session this way,

Her eyes turned to steel. She leaned forward as if every nerve in her body were electric, ‘My God is not like that. That isn’t my God.’”  (D. Zink, In Covenant, vol. 13, no. 4) 

We all like to imagine that God agrees with us, that he’s aligned with our preferences. Whether you fancy yourself a conservative or a progressive, I think Anne Lamott is right when she says, “You can safely assume you've created God in your own image when it turns out that God hates all the same people you do.”

If we’re beginning to have any inkling as to what the holiness of God is all about, it means that we have recognized God is not “my” God. I don’t possess him. He’s not on your team. He cannot be shaped in my image and according to my preferences. He stands outside of me and for himself. He is not accountable to me, but I to him!

b)     Grace and Mercy that Both Convicts and Comforts (vv. 5–7)

In verses 1–4, the holiness of God overwhelms Isaiah, but in verses 5–7 we see a transition. Holiness gives way to God’s grace and mercy. At first, Isaiah experiences this as conviction, but through that same grace it becomes a beautiful comfort.

Conviction

Isaiah’s recognition of the holiness of God, then, brings him to utter conviction. What does he confess? “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!”

Isaiah is literally confessing his own condemnation, realizing he is standing in the presence of a holy God who would be perfectly just in sentencing him to immediate death.  In fact, his words mean literally, “I have been made to cease, I am cut off, undone, doomed to die.”  (Young, V. 1, p. 247)

When we are not reminded of the depth of our sin and the penetrating gaze of our holiness, our worship will inevitably be false. We haven’t dealt with ourselves honestly. Let me ask you, what kind of relationship can you have with someone who repeatedly refuses to own up to the way they have violated the relationship? Even if someone says that they want a relationship, if they refuse to deal honestly with their own, it makes relationship impossible.

In the same way, if we refuse to acknowledge our sin before our God, if we fail to confess our sins, a real, worshipful relationship will be impossible. Worship doesn’t start with cleaning ourselves up, but acknowledging how unclean and broken we are.

Comfort

But look what happens next.

Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs form the altar. And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”

In beautiful imagery, Isaiah is reminded that it is only by God’s grace made available through the purifying and atoning sacrifices in the Temple that he is able to stand in God’s presence. As those who stand on this side of Jesus’ life, death and resurrection, we know even better than Isaiah that this burning coal from the altar only typified the better and once for all sacrifice made by Jesus. He is literally both the sacrifice and Temple who has atoned for all our sin. In him alone we find comfort and our sins atoned for.

When considering reaching this next generation with the Gospel, there are many obstacles. Yet, there are also opportunities. The Springtide study found that young people today are responsive to relationships.

The data show that young people will turn to trusted relationships when they have questions or concerns about how to live a meaningful life or navigate an uncertain time. Seminary leaders and educators have an opportunity to be the trusted adults that young people turn to, and to model the presence with aspiring ministry leaders that is critical to building trust with Gen Z.[14]

Therefore, relationships are essential to connecting with the rising generation. As believers in Christ, what ought to the basis of those relationships? Of course, it’s the grace of the gospel. At Covenant Seminary two of our seven Core Values are:

• Grace Foundation – We believe that the foundation for all that we do must be the gospel of grace—our absolute confidence in God’s acceptance of us provided through his redemptive work as the supreme motivation and enablement for love and holiness.

• Relational Emphasis – Secondly, today’s generation, as I indicated a moment ago prioritizes relationships. Relationships are what create context for them to hear and process unpopular or difficult ideas. In all honesty, I don’t think this is a generational issue as much as it is about our humanity. God has made us to be in relationship. Without trusting relationships, we could never learn to embrace those truths that are sometimes hard to accept at first.

  For example, how are we convinced that the bad news the Bible speaks about our sinfulness is true? That Jesus became one of us, lived perfectly, loved us, and then went to the cross to save us from the guilt and power of sin gives us a relational context to confront the difficult truth about our own sinfulness.

  Thus, our Core Value on relational emphasis says:

  We believe that the relationship between students and professors must take a meaningful place alongside teaching content, so that we may affect the entire character of the student for ministry. Therefore, we seek to develop a faculty of pastor-scholars and a staff which both individually and as a community effectively model what it means to walk with God, interpret and communicate God’s Word, and lead God’s people.

c) Commission that Calls (v. 8)

This brings us to verse 8, which is the final movement of worship’s Gospel heartbeat—the commission. In verse 8, Isaiah receives his call to ministry,

And I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here I am! Send me.”

This verse reminds us that the fundamental to the mission of the kingdom are the servants that the Lord sends.

It is not so much the case that God has a mission for his church in the world, as that God has a church for his mission in the world. Mission was not made for the church; the church was made for mission. ― Christopher J.H. Wright,

Another key value of Covenant Seminary is our commitment to this task of training up pastors to serve in the Church.

• Pastoral Training – We believe that our primary task is to train students for pastoral ministry (including church planting, campus ministry, chaplaincy, and missionary service). To accomplish this task, we have gathered a faculty of pastor-scholars experienced in ministry (as understood by our denominational standards and institutional history), as well as other educational resources. These enable us to serve other students and the broader Christian community, while continuing to enhance pastoral training. To strengthen pastoral training and all of our educational programs, we continually seek to assess and improve student learning and development.

Conclusion 

Towards the end of his life, Richard Lovelace, one of my favorite authors and theologians, asked his audience a provocative question, “"How many people here believe that waterfalls can run backwards?" (cited by Eugene Heacock, “Waterfalls Can Flow Backwards An Evangelical Theology of Hope,” Ashland Theological Journal, (2009): 92.) “Of course they don’t,” the audience thought. But one man, who knew Lovelace well, but didn’t understand where he was going blurted out, perhaps more loudly than he had wanted, “Yes; the answer is yes!” But how?

Lovelace went on to explain the extreme tidal fluctuations that occur where the St. John’s River, a substantial river, enters into the Bay of Fundy along the Canadian coast of New Brunswick. There the tidal shifts are so great that the waterfalls, perhaps better called rapids, of the exiting river are overwhelmed by the incoming tide. In fact, the tidal influx of sea water is so great that they actually disappear and the river reverses course. The waterfall flows backwards!

In the same way, the newness of the life that is found in Jesus Christ is like the ocean tide flowing into our lives and overwhelming our sin and changing the currents of our hearts so that they conform to the purposes of God.

Friends, this is, in fact, Isaiah’s vision in chapter 2:1–3:

The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. 2 It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it, and many peoples shall come, and say: “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law, and the word of the Lord from Jerusalem.

This is the power of the Gospel that makes the water courses reverse flow. This is what we need in this cultural moment more than anything. May God grant us a real and a renewed encounter with the triune, holy God who saves through his new and living Temple, the Lord Jesus Christ!

______________________

Endnotes

[1] Concordia Theological Seminary, (2019, September 5), More students needed to meet growing demand for pastors,https://www.csl.edu/2019/09/more-students-needed-to-meet-growing-demand-for-pastors/.

[2] The decline in enrollment is not uniform. According to Chris Meinzer, Senior Director and COO at The Association of Theological Schools, 54% of evangelical seminaries have increased and 46% have decreased in enrollment in the fall of 2021. Among all ATS schools, 48% have reported increases in enrollment and 52% reported decreases. Meinzer, Chris, (2021, October), ATS analyzes fall 2021 enrollment trends of member schools,https://www.ats.edu/uploads/resources/publications-presentations/colloquy-online/ats-analyzes-fall-enrollment-trends.pdf.

[3] Parker, Kim & Ruth Igielnik, (2020, May 14), Pew Research Center, On the Cusp of Adulthood and Facing an Uncertain Future: What We Know About Gen Z So Far, https://www.pewresearch.org/social-trends/2020/05/14/on-the-cusp-of-adulthood-and-facing-an-uncertain-future-what-we-know-about-gen-z-so-far-2/. 

[4] Packard, Josh, Kevin Singer, (2021, Autumn), In Trust Center for Theological Schools, Uncertain and Unbundled: Are you ready for Gen Z?, https://intrust.org/Magazine/Issues/Autumn-2021/Uncertain-and-Unbundled.

[5] Packard, “Uncertain and Unbridled.”

[6] Packard, “Uncertain and Unbridled.”

[7] Packard, “Uncertain and Unbridled.”

[8] Packard, “Uncertain and Unbridled.”

[9] Packard, “Uncertain and Unbridled.”

[10] Packard, “Uncertain and Unbridled.”

[11] Kuile, Casper ter, Angie Thurston, and Sue Philips, Care of Souls, Sacred Design Lab, retrieved Oct. 29, 2021, from https://sacred.design/wp-content/uploads/2019/10/CareofSouls.pdf.

[12] Packard, “Uncertain and Unbridled.”

[13] Packard, “Uncertain and Unbridled.”

[14] Packard, “Uncertain and Unbridled.”