Terry Mattingly

September 14, 2026

worship, Godbeat, family life, evangelicals, Baptists

Looking at today's Las Vegas through Southern Baptist missionary eyes

Terry Mattingly

September 14, 2026

worship, Godbeat, family life, evangelicals, Baptists

Looking at today's Las Vegas through Southern Baptist missionary eyes

Say the word "Vegas" and most travelers think about the 30-plus casinos and resorts along the 4.2-mile stretch of Las Vegas Boulevard known as "The Strip."

The Southern Baptist "City Missionary" for Las Vegas thinks about a different set of numbers -- the 30 churches the denomination's Send Network has planted in this desert valley in the past decade. There are nearly 100 SBC churches in greater Las Vegas and 177 in Nevada.

"It's hard to narrow Las Vegas down into some kind of majority culture that fits the stereotypes. … This place is multiethnic, multicultural and we have people who are dealing with all kinds of issues and sins," said the Rev. Heiden Ratner, 37, who leads the WALK Church, a 10-year-old congregation with about 1,100 worshippers.

"Las Vegas is pretty much pre-Christian, and what I mean by that is that there has never been a revival that has swept through this city. When I was growing up here, there wasn't a single Sunday morning that I woke up and thought, 'Maybe I should go to church.' Never.”

Obviously, the Strip has not vanished, and its "Sin City" label remains relevant. The Nevada Gaming Control Board reported $8.82 billion in Gross Gaming Revenue (what operators keep after payouts) for the Strip in 2025. But the world has changed. Researchers struggle to describe online gambling today -- from $100 billion global GGR in 2025 to a Gaming Compliance International estimate of $5.9 trillion in unregulated activity.

For decades, Ratner noted, Las Vegas couldn't land big-league football, baseball, basketball and hockey because of gambling. Now the city has teams in three of the four sports, and the National Basketball Association may be next. The city hosted its first Super Bowl in 2024 and the game returns in 2029.

"That kind of credibility is leading all kinds of people and corporations to take a second look at this city," he said.

Terry Mattingly

May 29, 2023

Godbeat, evangelicals, doctrine, books

What if New York City became a community? Tim Keller came to the city to stay

Terry Mattingly

May 29, 2023

Godbeat, evangelicals, doctrine, books

What if New York City became a community? Tim Keller came to the city to stay

On the Sunday after 9/11, thousands of New Yorkers went to church, with many joining a line stretching outside the Redeemer Presbyterian services in a Hunter College auditorium.

The Rev. Tim Keller asked his staff if they could manage a second service -- doubling the day's attendance to 5,300. Keller's sermon, "Truth, Tears, Anger and Grace," began with Jesus weeping before raising Lazarus from the dead.

Many Americans were "coming to New York to fix things," he noted. "We are glad for them. They will try to fix the buildings. We need that. And eventually they will leave. But when Jesus weeps, we see that he doesn't believe that the ministry of truth -- telling people how they should believe and turn to God -- or the ministry of fixing things is enough, does he? He also is a proponent of the ministry of tears. The ministry of truth and power without tears isn't Jesus."

This sermon contained major themes from the life and work of Keller, who died on May 19 death at age 72, after a three-year battle with Pancreatic cancer. Instead of seeking quick fixes, especially through politics, he kept urging conservative Protestants to stress compassion and face-to-face ministry, while continuing to defend centuries of Christian doctrine.

In Keller's case, that meant building a church for New Yorkers that addressed their blunt, exhausting, even cynical, concerns about life.

In that first sermon after 9/11, Keller noted that everyone had an opinion about New York City and America as a whole. Some were claiming that "God is punishing us" because of rampant immorality. Others said America had been judged because of social injustice and greed. Instead of blaming the victims, Keller said it was time to ask who would stand their ground and love their neighbors.

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What Do the Orthodox Converts Want? (2006)

It doesn't take a Ph.D. in Liturgical Studies to tell the difference between a Southern Baptist church and an Orthodox church. You can get some pretty good clues just by walking in the door and looking around. But there are some similarities between the two that might be a little trickier to spot. For instance, let me tell you about what life is like on Sunday nights in a Southern Baptist congregation.

Baptists worship at several different times during the week -- at least they did in the old days when I was growing up as a Southern Baptist pastor's son. One of those times is on Sunday nights. Back in the early 1980s, I was active in a church in Champaign-Urbana, Illinois, in which the typical Sunday morning crowd would be about 200 to 300 people, which is rather small for a Baptist church, but fairly normal for an Orthodox parish. Then the crowd on Sunday night would be from 40 to 45 people.

Now, that ratio should sound familiar to many priests who lead Vespers services. But the similarities don’t stop there.

Before the age of 30, I became a deacon and the finance chairman of that church -- which, in the Southern Baptist way of doing things, meant that I was the only person, not excluding the pastor, who saw the annual pledge cards. I was the only person in the congregation who knew who was giving what.

If there is an experience in life that will teach you the meaning of original sin, finance chairman is that role. What I discovered through that experience is that there is no connection whatsoever between how much a family gives to the church and how much money that family makes. Instead, I found that the key connection is faithfulness in worship. If you attend the Sunday night service at a typical Baptist church and look around at the 40 people there in comparison to the 200 or 300 in attendance on Sunday morning, you will find that about 80 percent of the church's giving is accounted for in that group.

The bottom line: The Sunday night experience in a Baptist church is very similar to that in Saturday evening Vespers services in an Orthodox church. As Bishop Antoun told me once, if you look at who attends Great Vespers and comes to confession, you are looking at about 80 percent of the service, the giving, and the energy in most parishes.

Who comes to Vespers? Who comes to confession? Who comes to the feasts, and why do they come? That’s where I would like to start as we consider this question: What do the converts want?

What we’re doing @ GetReligion.org

Originally posted on getreligion.org

Day after day, millions of Americans who frequent pews see ghosts when they pick up their newspapers or turn on television news.

They read stories that are important to their lives, yet they seem to catch fleeting glimpses of other characters or other plots between the lines. There seem to be other ideas or influences hiding there.

One minute they are there. The next they are gone. There are ghosts in there, hiding in the ink and the pixels. Something is missing in the basic facts or perhaps most of the key facts are there, yet some are twisted. Perhaps there are sins of omission, rather than commission.

A lot of these ghosts are, well, holy ghosts. They are facts and stories and faces linked to the power of religious faith. Now you see them. Now you don't. In fact, a whole lot of the time you don't get to see them. But that doesn't mean they aren't there.

I want to show you an an example -- a case study, if you will -- of what I am talking about, a ghost in a set of stories that is related to this blog that you are visiting (and we hope you come back often).

Democracy of the Dead - Snow Traditions

inter is over and it's time to pack away the shovels, down jackets, insulated boots and mittens until next year. The changing seasons teach different lessons and, this winter, I was reminded of a great truth about life. It goes something like this: There is a right way and a wrong way to shovel snow.

Perhaps you saw the headlines about the massive storms that hit the nation's capital, this past winter. Right after everyone calmed down from the Y2K scare, we were reminded that there are other ways to bring an entire region to a screeching halt.

Or, perhaps you had to dig your way out of record-breaking drifts in some other corner of the country, this year. Or perhaps you live someplace where it's normal to see several feet of snow. Perhaps you're a pro.

I grew up on the Texas Gulf Coast, which is hardly a great place to learn how to handle snow. We were masters of mosquito control.

But, after college, I found myself in the frozen Midwest, where shoveling snow is an art -- right up there with boiling corn and planning tailgate parties. The snow started about Thanksgiving and, before long, I realized that it wasn't going away on its own.

Several weeks, and several backaches later, I started watching the local talent. This is when it hit me: I was not the first person in the history of the world to shovel snow. I didn't have to reinvent the wheel. There I was, a youngster, slumping to the side of the path in exhaustion while gray- haired neighbors soldiered on.

What did they know that I didn't know? Well, yes, there were different kinds of shovels and different kinds of techniques and some folks were more doctrinaire than others. But there were common themes, such as bending your knees, not getting the shovel TOO full and never flinging the snow into the wind. There was a right way and wrong way to face this challenge and, I decided, only a fool would go it alone.

Eventually, I humbled myself and started asking questions. The elders took me in, showed me the ropes and handed down what they had learned -- a kind of oral snow-shoveling Tradition.

Rediscovering Religion — Religion Coverage: Past as Prologue? (2003)

Religion Coverage: Past as Prologue?
(Copyright) The Poynter Institute Poynter Reports, May 2003

Lou Grant had a problem.

Actually, the city editor of the classic TV comedy had two problems.

First of all, the fictional Los Angeles Tribune had lost its religion editor and no self-respecting journalist wanted the job. Second, Grant needed to ditch a lazy, often-drunk, no-good reporter named Mal Cavanaugh.

Finally, Grant saw the light. He told Cavanaugh he was the new religion editor.

"That stinks! Before you stick me with a lousy job like that, I'd quit," said the reporter, before storming out of the room.

Grant's staff beamed. The religion beat was still vacant, but who cared?

That scenario rang true to the editors and religion reporters I interviewed while doing my graduate work at the University of Illinois in Urbana-Champaign, researching a project that reached the cover of The Quill in January, 1983.

Many religion-beat veterans were proud of their work, but felt like Rodney Dangerfield in their newsrooms. Editors kept saying that they knew religion was news, but that religion-beat stories seemed too boring, or too controversial, to warrant dedicated coverage.

That's the ticket -- too boring and too controversial.

Journalism strategies in a hostile marketplace (2001)

Soon after John Grisham finished law school in 1981, he started hanging out at the DeSoto County Courthouse on the town square in Hernando, Miss. He had tried writing a book or two at the University of Mississippi, but nothing came of it. Then one day he overheard the horrifying courtroom testimony of a 12-year-old girl who had been raped. What would happen, he asked himself, if the girl's father became so outraged that he killed the rapist?

Grisham couldn't get this story out of his head. Soon he was getting up at 5 a.m. with a notepad, writing chapter after chapter of his first courtroom drama. It took three years to finish the manuscript, and another year of rejections by dozens of companies, before Wynwood Press published 5,000 copies in 1988.

But there was more to this process than telling a story that was in his head and heart.

"While I was writing 'A Time to Kill,' I read everything that was on the New York Times list," said Grisham, at a Baylor University conference called "Art & Soul" in March, 2000. "Most of it, I said to myself, 'I can do better than this.' A lot of it, I said, 'I'll never be that good.' "

Grisham realized that he was not writing the first legal thriller. So he read the competition and he learned the rules -- the writing style of the marketplace in which he would have to compete. He created a likable hero and then he ensnared him in a dangerous conspiracy. Then he carefully plotted a way to get him out of that mess, with as many entertaining twists and turns along the way as possible to create tension.

"I didn't invent that," said Grisham.

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