Slowly but deliberately drip the truth into our children’s minds and hearts. By reading and re-reading the Bible together, we have introduced them to its primary themes, its main characters, and its central truths. By explaining the Bible as we go, I’ve been able to teach them how to personally apply the Bible’s truths. We aren’t just reading history or poetry together, but hearing divine truths that are meant to change the way we think and the way we live. 

We don’t have little kids around here anymore. In fact, most of the time we now just have one kid around here, and she’s well beyond the little years. We’ve moved past parenting tiny children and into parenting young adults. Toilet training, bike-riding, and grade school drama have given way to navigating graduate programs, assessing romantic relationships, and even planning wedding ceremonies. Our family life has changed dramatically.
But one habit that has stuck is the habit of family devotions. Whenever two or more of us are under this roof, we stumble down to the living room first thing in the morning to read and to pray together. It’s a habit we developed when the kids were tiny, and it’s one that has endured through all the years, through all the change.
I was recently challenged with this question: What’s the point of family devotions? Though the question was asked in the abstract, I thought about it through the lens of my own experience. While I can’t speak to how it may function in someone else’s home, I can tell about the purpose it has served in ours. And maybe in its own way, that will prove helpful to someone.
Before I do that, though, I ought to be honest about a few things. We have never really attempted to do family devotions more than five days a week, so it’s not an every day habit. Sometimes when routines are disrupted we’ve neglected it for weeks at a time. The kids have often been far less than enthusiastic about participating (and sometimes the parents haven’t been a whole lot better). And we’ve rarely been successful at making devotions much more than simply reading and praying together. We have pretty much stuck with a simple formula of dad reading a passage, dad explaining that passage for a minute or two, then dad praying for the family. We’ve kept it consistent and consistently simple. So if I’ve got any authority or expertise to offer, it’s the kind that’s related to experience—to having done this thing many thousands of times.
So what’s the point of family devotions? I wonder if it would be helpful to first consider the purpose it hasn’t served in my family. Family devotions has not been a means through which we have obeyed a specific law or fulfilled an explicit command. There is no commandment in either the Old Testament or the New that tells Christian families they must spend time reading and praying together each day.
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A big problem we face today is that we have not made use of these authentically American ways to refresh our institutions. Our leaders have essentially doubled down on patching up the existing model that was created out of the Depression and postwar era, even as their limits and lack of suitability to today’s world become increasingly apparent.

Before we can talk about Christian nationalism, we first have to talk about nationalism. As many people conclude that something has gone fundamentally wrong in America, nationalism is just one of the proposed solutions. Christian nationalism is a variant of that.
Catholic integralism is another variation on this same theme. Others promote “post-liberalism.” The Left, of course, wants some kind of socialism. Some call for an American Pinochet. Some people on the dissident Right even flirt with discredited continental political philosophies.
While it is understandable that people want to see America change for the better, these approaches won’t work because they are foreign to the American political and cultural tradition.
America is not a “nation” in the European sense. Nationalism was a 19th-century European state-building movement. It was about constructing national identities out of the people in various estates and villages who spoke different dialects of the same language. America, on the other hand, is a continental empire—even if, like “nationalism,” “empire” is another word we would not use to describe ourselves. Manifest destiny was not about forming a nation out of a pre-existing sub-region with a shared history but about conquering and taming the West. America has always been something of a protean nation: restless, forward-looking, growth-oriented, constantly churning, changing and building. This makes it a bad fit for the imposition of some static concept of “nationhood.”
This is why “nationalism” is not a word that Americans have traditionally used to describe what they want for their country, even in the halcyon days of the 1980s. Even if the content of something like nationalism is said to be what Americans have always believed, the word itself is a foreign symbol. It doesn’t compute for most Americans.
As Georgetown professor Joshua Mitchell has shown, wokeness shot rapidly through American culture because it exploited Protestant religious themes that are embedded deep in our public consciousness, whereas Marxism never got traction because concepts like “class” don’t resonate in America. Opponents of wokeness should learn from this: the language and symbols we adopt will have to resonate with Americans’ own self-understanding.
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Faithful Christians are going to face increasing inconveniences and sacrifices. But it’s a cost they incur in their lives. If people are going to listen to the advice given and pay those costs, we’d better be sure that the advice is biblical. Despite the significant responsibility, it’s a blessing to be brought into the questions that concern people, and to seek to help them with the answers. We need that in the Christian life. 

I do not remember who said it, but someone once said: “When I was young I gave advice to everyone fearful no one would listen. Now that I’m older I give advice to no one fearful everyone will listen.” There’s a note of wisdom in that self-experience. The Bible praises and commands the need for counselors and counsel. But those most equipped to give advice are those guided by humility in this work of stewardship.
I thought about this yesterday as a piece of advice from a well-known evangelical pastor got attention (and ire) on social media. The pastor was retelling how a grandmother came to him and asked if she should attend the transgender wedding of her grandson. He asked her if her grandson knew of her commitment to Jesus and that this commitment meant she couldn’t countenance his choices. The grandmother said her grandson did, and so in this scenario the pastor said she should go to the wedding and even bring a gift. Immediately, the pastor added the challenge of these kinds of questions saying: “It is a fine line, it really is. And people need to work out their own salvation with fear and trembling.”
There’s few living pastors I respect as much as this man — he’s a gifted preacher and sincere shepherd. However, I strongly disagree with the advice this father in the faith gave in this situation. I think it’s wrong. But I’m not interested in assessing the question itself. There’s plenty of pushback happening and some of it is more useful than the mindless ranting of social media warriors.
Rather, my concern in this moment is thinking about the role of pastoral advice in general. With humility, this pastor recognized the responsibility in speaking counsel to people in the situations of life. When people ask elders these kinds of questions it’s because they need help — their consciences need shepherding. Shepherding the conscience is a significant pastoral responsibility.
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