In 2001 the Kyles moved to New York City where Jay began work as the Vice-President of Asia and Latin America for Redeemer City to City. While traveling the past 20 years throughout Asia and Latin America, Jay was fortunate to see fruit from his labor. What started as a partnership working in four cities in China now has a footprint of work in over 150 cities.

Jayson Duane Kyle, age 70 of Franklin, TN entered into his well-deserved heavenly rest on March 19, 2022. He was a loving husband, father, grandfather and friend. Jay devoted his life that others might hear of and place their faith in Jesus. He was surrounded by his family as he passed into glory as well as a great cloud of witnesses around the world praying for and singing with him.
Preceded in death by his father John Emory Kyle and mother Lois Rowland Kyle. Survived by this wife of 47 years Maureen Lyman Kyle, his children Jennifer Walsh of Franklin, TN, Amy Case of West Palm Beach, FL, and Jeffrey Kyle of New York, NY, nine grandchildren: Harper, Kaila, Maddie, Lily, Watson Case; Riley, Cara, Anna Walsh; and John David Kyle; as well as his siblings Arlette McGrigg (Waxhaw, NC), Marc Kyle (Atlanta, GA), Darlene Navis (Cayman Islands), along with his nieces and nephews.
Jay was born in Salem, Oregon on April 27, 1951 to John and Lois Kyle. He was the second of four kids. After John and Lois came to faith while living in San Francisco, they packed their family up and moved to the East Coast to attend Columbia Theological Seminary in Atlanta, GA. Following seminary they pastored a church in Hazard, Kentucky, and then joined Wycliffe Bible Translators in Manila, Philippines where Jay spent his middle and high school years.
Jay met his wife Maureen while attending Belhaven University in Jackson, MS. He attended seminary at Reformed Theological Seminary (RTS) and from there they moved to Papua New Guinea with Wycliffe Bible Translators. Coming back to the States, Jay served in various roles at Mission to the World (MTW). They moved to Mexico City, Mexico in 1987 with their three kids where they served for 14 years.
In 2001 the Kyles moved to New York City where Jay began work as the Vice-President of Asia and Latin America for Redeemer City to City. While traveling the past 20 years throughout Asia and Latin America, Jay was fortunate to see fruit from his labor. What started as a partnership working in four cities in China now has a footprint of work in over 150 cities. Jay’s work in Asia led to the formation of City to City Asia Pacific and personally helped catalyze church planting efforts in Taiwan, Hong Kong, South Korea, Japan, Philippines, Malaysia, Singapore, Australia, India, and Thailand, among others. City to City Latin America was also formed and is currently serving in Mexico, Chile, Brazil, Peru, Columbia, Argentina, Ecuador, Guatemala, among others.
Jay had this wonderful love of people. He had this ability to make someone feel like there were the most important person in the room and that their life and story mattered. Jay wanted people to know the love of God through Jesus and gave his life so that more people could have that opportunity.
Jay loved his children and grandchildren. He loved being silly and serious. Jay loved people so well that he not only leaves behind Maureen, Jenny, Amy, and Jeff, and his grandchildren, but so many people count Jay as their friend, brother, father figure, and mentor.
Jay ran the race set before him with joy and determination.
A private family burial will be in Williamson Memorial Gardens on Friday, March 25. He will be laid to rest in the Memory Garden spot 78A2. Celebration of Life service will take place at 4pm, Saturday, March 26, 2022 followed by a reception at Christ Community Church, 1215 Hillsboro Road, Franklin, TN 37069. Randy Lovelace will officiate.
In lieu of flowers contributions can be made to Redeemer City to City.
Flowers are being arranged by Always in Bloom in Franklin.

Richard Dawkins is admiring and eating the fruit of Christianity. He is happily tasting the sweetness and embracing the aromas and feeling the textures of the fruit, but he still denies the reality of the living tree from which the fruit has grown. The tree is no more dead or invisible than is the fruit we eat.

“When you give up Christian faith, you pull the rug out from under your right to Christian morality as well. This is anything but obvious: you have to keep driving this point home, English idiots to the contrary.” (Nietzsche)
Richard Dawkins is now a self professing, “cultural Christian”.
Richard Dawkins is probably the most famous atheist of my lifetime. He is a noted scientist, author of the best-selling book, The God Delusion, and fanboy for many an ardent God nonbeliever. For more than 20 years, Richard Dawkins has provided millions with reason not to believe, and with an ammunition dump of rhetorical flares for dismissing theism, and especially Christianity.
“You know I love hymns and Christmas Carols. I feel at home in the Christian ethos. I feel that we are a Christian country in that sense”.
The new atheism, like earlier thought movements and ones yet to come, arrived on the scene, peaked, and is now crumbling. There will be devotees who will hold onto splintered rocks as they come hurtling down. Dawkins, however, seems to have jumped.
Okay, ‘jumped’ is an overstatement, but Dawkins’ version of atheism seems to have changed tack, and in a positive way (or at least in this interview). He has left behind the stinging attacks and is gently embracing the world that Christianity has provided.
To some, Dawkins must have suffered a brain aneurysm. 
Aaron Bastoni tweeted,
“Bizarre from Dawkins, who wrote a book called ‘The God Delusion’ claiming religion was a deeply malevolent, dividing force in the world. 
Now he’s calling himself a ‘cultural Christian’? Find it odd to use religion to extend your secular political points.”
In comes Tom Holland, the super historian to the scene of the crime. 
“Not really, because secularism & Dawkins’ own brand of evangelical atheism are both expressions of a specifically Christian culture – as Dawkins himself, sitting on the branch he’s been sawing through and gazing nervously at the ground far below, seems to have begun to realise.”
Holland is spot on. My initial response was this,
“Richard Dawkins wants to keep the fruit of Christianity while rejecting the beliefs of Christianity. 
Of course that’s not logical or desirable. Nonetheless, is Richard Dawkins moving away from his past rhetoric and a priori assumptions?”
The fruit of Christianity, the ethics and architecture, the music and its role in shaping political theory and the marketplace, all have an origin story in the Bible and especially in the God-Man Jesus Christ. The fruit comes from somewhere and that somewhere is more audacious and stunning than 21st Century observers realise.
The claim of Christianity is that there is a God behind all the fruit we taste and eat and enjoy. He is not an error or grumpy old jack-in-the-box who loves to surprise us with horrible things. 
Dawkins admits that the social good has an origins story and it is integrally tied to the Christian faith, although he is still unwilling to believe in the Divine.
“There is a difference between being a believing Christian and a cultural Christian”.
Yes,  there is one who enjoys the fruit and gives thanks to the giver, and those who eat and have their fill while not giving thanks to the provider.
Dawkin’s admission is an intellectually and morally honest one. Read Holland’s, ‘Dominion’; or Glen Scrivener’s ‘The Air We Breathe’.  For those who wish to press more eagerly into the bedrock that gives our culture form and substance, read Dr Christopher Watkin’s masterpiece, ‘Biblical Critical Theory’. 
The beautiful and the good, the necessary and the true, haven’t altogether disappeared from our culture. And while these depend upon a God of such quality, excising God has not yet fully removed them from the scene.
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The similarities of heavenly worship between Isaiah’s vision and John’s vision reveal that this is eternal worship, the reality of heavenly worship as it was in the beginning, is now, and ever shall be, world without end. The heavenly worship of John’s vision, coming as it does after the incarnation, death, resurrection, and ascension of Christ, does elevate the Lamb who was slain in a way absent in Isaiah’s vision, but nevertheless even the atonement provided Isaiah was based upon the sinless Servant who was pierced for our transgressions and crushed for our iniquities. The core and essence of heavenly worship in both cases is the same.

“Glory to the Father, and to the Son, and to the Holy Spirit, As it was in the beginning, is now, and ever shall be, world without end. Amen.”
This ancient hymn captures three eras of worship: as it was in the beginning—the worship of Old Testament Israel, as it is now—the worship of New Testament Christianity, and worship in the world without end—the worship of heaven. In one sense separating worship into these three eras emphasizes their discontinuity; yet, while there are certainly discontinuities between the worship of Israel and the New Testament church, for example, there are also important continuities, and where we find an emphasis on the continuity is in that little phrase, “and ever shall be.”
Yet Christians have long wrestled with the continuities and discontinuities of worship, and confusion in this area has often led to problems with theology and practice of worship. The solution is found in a proper understanding of the foundations of biblical worship.
Understanding properly how worship as it was in the beginning and worship as it is now relate to worship in the world without end helps us to recognize what shall ever be, the center of true worship and, consequently, the purpose of what we do as we gather for worship now.
Scripture presents us with two extended descriptions of the worship of the world without end that provide the foundation for our discussion, notably one set in the context of worship in the Old Testament and the other set in the context of worship in the New Testament. In both cases, these descriptions of heavenly worship were presented during a time of problems with earthly worship, revealing the fact that problems with our worship now are corrected when we bring our worship into proper relationship with the worship of the world without end.
Isaiah 6
This was true for the nation of Israel; during Solomon’s reign and especially following the divided kingdom, God’s people forsook the pure worship of God and began first to fall into syncretistic worship, and eventually full blow idolatry. Even noble kings in the southern kingdom, such as Uzziah, approached worship presumptuously and not according to God’s explicit command by entering into the sanctuary though he had no right to do so.
It is no coincidence that the death of Uzziah is the very context for the prophet Isaiah’s vision of heavenly worship in Isaiah 6:1–13. In a way, this was God reminding Isaiah of the true reality upon which pure earthly worship was supposed to be based. God called Isaiah up into the heavenly temple itself, where he “saw the Lord sitting upon a throne, high and lifted up” (verse 1). Surrounding God were seraphim singing the Trisagion hymn (“thrice holy”),
Holy, holy, holy is the Lord of hosts;The whole earth is full of his glory!
The sight of God in all of his holiness and splendor caused Isaiah to recognize his own sin and unworthiness to draw near to the presence of God in his temple, what Uzziah should have known before entering the earthly temple as he did. Thus, Isaiah confessed his sin before the Lord: “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” (verse 5)!
Yet God did not simply expel Isaiah from the temple due to his impurity; rather, God provided means of atonement. One of the seraphim took a burning goal from the altar and placed it on Isaiah’s lips, proclaiming, “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.” Now Isaiah was welcome in the presence of God by the means God himself had provided.
Standing accepted in God’s presence, Isaiah heard the voice of the Lord giving him a message, to which Isaiah willingly offered obedience, and God sent Isaiah forth with that message of both exhortation and promised blessing to the nation of Israel. Later, Isaiah’s message to the people of Israel reveals that if they submit to God’s exhortation and commit themselves to him, then “On this mountain the Lord of hosts will make for all people’s a rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined” (Isaiah 25:6). God displays his acceptance of forgiven sinners through a celebratory feast.
This reality of heavenly worship contained a theological pattern that should have provided a corrective for the syncretistic and idolatrous worship of God’s people:
God reveals himself and calls his people to worshipGod’s people acknowledge and confess their need for forgivenessGod provides atonementGod speaks his WordGod’s people respond with commitmentGod hosts a celebratory feast
Isaiah’s vision and message from God were supposed to correct the idolatrous worship of his people, but, of course, the hard-hearted people did not listen, and thus they never experienced the full blessings God had promised to them if they repented.
Revelation
In the book of Revelation, God granted the apostle John a similar glimpse into the temple of heaven. As with Isaiah during the reign of King Uzziah, it is no accident that this vision of heavenly worship came at a time when worship on earth was in chaos; even a noble church like the one in Ephesus had lost its first love, and many Christians like those in Laodicea had become lukewarm.
In John’s vision, like Isaiah’s vision, heavenly worship contains a theological pattern that should inform and correct earthly Christian worship. It begins with a Call to Worship: “Come up here” (chapter 4 verse 1), followed by a vision of God himself and angels singing the Trisagion hymn (verse 8) and hymns of praise for creation (verse 11).
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