Every December the world pauses, some willingly, some wearily, to tell the story that divided history in two. We call it Christmas, but heaven called it rescue day. R. Gino Santa Maria/Adobe Stock Every December the world pauses, some willingly, some wearily, to tell the story that divided history in two. We call it Christmas, but heaven called it rescue day. In that Bethlehem stable, eternity stepped into time, majesty into a manger and divinity into humanity. The Creator became part of his creation. The Infinite became an infant. The Infinite became an infant. The Almighty became approachable. The Word became flesh and moved into our neighborhood. As C.S. Lewis said, "The Son of God became a man to enable men to become sons of God." That’s the true Christmas story. Not just that a baby was born, but that God came down. The miracle in the manger Napoleon Bonaparte was once asked if he thought Jesus was merely another great man. He replied, "I know men, and Jesus Christ is no mere man. Between him and every other person in the world there is no possible term of comparison." He was right. Caesar had armies, but Jesus had angels. Caesar built an empire through power; Jesus built a kingdom through love. Caesar could make people tremble; Jesus makes hearts sing. Bethlehem wasn’t an afterthought, it was the Almighty’s arrival. The Maker of the stars came to sleep beneath them. The Bread of Life was laid in a feeding trough. The One who spoke the universe into being could only gurgle and cry. God doesn’t wait for us to climb up to him. Christmas reminds us that God doesn’t wait for us to climb up to him—he came down to us. The God who drew near There’s an old story about a farmer sitting by his fire one freezing night as a snowstorm raged outside. He noticed a small flock of birds fluttering against his window, desperate for shelter. He opened his barn doors, scattered hay, and tried to coax them in—but the birds were too afraid. He thought, If only I could become one of them for a moment, then they’d understand I’m trying to save them. And that’s when it struck him: that’s exactly what God did at Christmas. That’s Christmas: God with skin on. God who didn’t shout his love from heaven but showed it on earth. In Jesus, God came close enough to touch, to weep, to bleed. Close enough to rescue. He became one of us so that we could become one with him. Don’t miss the message The tragedy is that many people miss it. Some deny the story: "It’s just a myth," they say, "like Santa with sandals." Some dull it down: "I’ve heard it all before. I was the donkey in the school nativity." Some distort it, turning Christmas into a campaign, a culture or a cozy tradition. And many more disguise it, buried under tinsel, turkey, and television. The wrapping is temporary, the gift is eternal. But let’s not confuse the wrapping with the gift. The wrapping is temporary, the gift is eternal. The true gift of Christmas is not a thing but a person, and that person is God himself. The wonder that changes everything The apostle Paul expressed it perfectly in Philippians 2:6-11 (NLT): Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, he humbled himself in obedience to God and died a criminal’s death on a cross. Therefore, God elevated him to the place of highest honor and gave him the name above all other names, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue declare that Jesus Christ is Lord, to the glory of God the Father. The cradle leads to the cross and the cross leads to the crown. Christmas without the cross is like a jigsaw with the center missing. The baby grew up to bear our sins, bridge the gap, and bring us home. Bethlehem points to the cross, and the cross opens the door to heaven. Bethlehem points to the cross, and the cross opens the door to heaven. Two invitations this Christmas First, go deep. This Christmas, don’t just skim the story, sink into it. Reflect on Philippians 2:6-11. Let its truth humble you, move you and fill you with wonder. Second, go personal. Make it more than a story you hear, make it a truth you live. Ask yourself: has heaven come down in me? A Christmas prayer Lord Jesus, this Christmas, quiet my heart amid the noise and the rush. Help me to look beyond the lights and the lists to see the Light of the world who stepped into our darkness. Thank you for leaving heaven to find us, for trading majesty for a manger, for laying aside your crown to wear our humanity. You came not to be distant, but to draw near. Not to condemn, but to forgive. Come again, Lord Jesus. Come again, Lord Jesus, not just to the world but to me. Be born anew in my life and heart this Christmas. Fill me with your peace, your presence and your purpose. Amen. Originally published by Philo Trust. Republished with permission. J.John is an evangelist, minister, speaker, broadcaster and writer. He has been in ministry for four decades. He has spoken in towns, cities and universities in 69 countries, establishing Philo Trust in 1982 to organize his various evangelistic ministry offerings. J.John’s weekly podcast, The J.John Podcast, features a range of interviews with Christians from all walks of life and talks by J.John. Click here to listen. J.John’s books are available to order via jjohn.com or through other online or physical bookshops. Philo Trust was established by J.John in 1982 to organize evangelistic events and projects, equip Christians to naturally share their faith, mentor evangelists, and produce books and resources to help people in their journey of faith.

Pakistan’s National Assembly in Islamabad, where lawmakers approved the National Commission for Minorities Rights Bill 2025, creating a new government body to monitor and advise on the protection of non-Muslim communities, including Christians. Wikimedia Commons / Voice of America Pakistan’s parliament has approved long-delayed legislation to establish a National Commission for Minorities Rights, a move welcomed as a step toward protecting non-Muslim communities, including Christians, but criticized by rights advocates for stripping the body of key investigative and enforcement powers. The National Commission for Minorities Rights Bill 2025 was passed Dec. 2 with a majority vote during a joint session of the National Assembly and Senate, clearing the way for the creation of a government-appointed commission to monitor minority rights and advise authorities. However, the revised law removes provisions that would have allowed the commission to initiate inquiries or summon officials—changes that have prompted concerns about its independence and effectiveness. Under the new law, an 18-member commission comprising three Hindus — two from lower caste backgrounds — three Christians, one Sikh, one Baha’i, one Parsee, and two Muslim human rights experts, will investigate minority rights violations, monitor policy implementation, and advise government departments on minority welfare. Each of the four provinces will nominate a representative from its human rights or minorities department, along with one minority member from Islamabad. Appointments will be made by Pakistan’s prime minister for three-year terms. The revised legislation, however, strips the commission of the authority to summon witnesses, inspect detention centers, or initiate inquiries on its own — powers included in the earlier May 12 bill which was sent back to the parliament by President Asif Ali Zardari for a wider discussion and review after some parliamentarians and the government objected to granting of “suo motu” powers to the body. Opposition parties, particularly the Pakistan Tehreek-e-Insaf (PTI) and Jamiat Ulema-e-Islam-Fazl (JUI-F), created a ruckus in the House when Federal Minister for Law and Human Rights Azam Nazeer Tarar tabled the bill for vote. Addressing the session, Tarar said that “neither the law and the Constitution, nor our conscience allows us to make a proposal that contradicts the Quran and Sunnah.” He said that four amendments were suggested to the original draft of the bill, and they had been incorporated into the proposed legislation. The revised bill was ultimately supported by 160 members, with 79 voting against it. Saying that minorities were defined as “non-Muslims” in the Constitution, Tarar said, “This is a commission for non-Muslims. Our Hindu, Christian and Parsi brothers are as good Pakistanis as we are.” The minister recalled that a 2014 Supreme Court judgement by former chief justice of Pakistan Tassaduq Hussain Jilani called for the constitution of a commission for minorities. According to Article 75(2) of the Constitution, the legislation will now be referred back to the president. The provision states that “the president shall give his assent within 10 days, failing which such assent shall be deemed to have been given.” Minority rights activists expressed cautious support to the new legislation. Peter Jacob, the Executive Director of research and advocacy organization Center for Social Justice (CSJ), said there was confusion about the legislation that was passed by parliament as the draft uploaded on the website of the National Assembly on Dec. 2 stated that the commission would comprise 18 members, but that document was later removed from the website. “Until the government shares the final draft of the passed legislation, I cannot comment on the composition of the members. However, if the approved bill in its current form states that the commission will have 18 members with proportionate representation from the federating units as well as the federation, then there is hope for the establishment of a good institution,” Jacob told Christian Daily International. However, the prominent minority rights advocate regretted the removal of the suo motu powers of the commission from the revised legislation, saying the authority could have enabled the commission to intervene in issues on its own, as there were chances of complainants succumbing to pressure from government departments or other entities. Calling for merit-based appointments in the commission, Jacob said this was necessary to end structural imbalance in the government machinery and make it more inclusive. Minorities Alliance Pakistan Chairman Advocate Akmal Bhatti echoed similar concerns, saying the legislation had fallen short of expectations. "The Supreme Court's 2014 directive to establish a minorities commission was ignored, and the bill languished with the president for over a year due to unwarranted objections,” Bhatti told Christian Daily International. Arguing that the legislation appears designed to satisfy international observers rather than meaningfully protect minorities at home, he said, “It's regrettable that the government has yielded to pressure from the European Union's monitoring mission, prioritizing international scrutiny over its constitutional obligations.” Bhatti specifically criticized the bill's limitations saying that the government-nominated members would be unable to effectively address discriminatory policies. “The commission can only make recommendations, lacking the authority to enforce change or hold institutions accountable,” he said. He welcomed the 33% representation of women but expressed concerns about reduced representation of minorities in the proposed commission. “The NCMR will also lack the authority to take action against government institutions involved in violating minority rights. The commission's reports will be subject to review by the Senate's Standing Committee on Human Rights and the National Assembly's Parliamentary Committee on Human Rights, rendering the commission powerless in its current form,” he said. Meanwhile, the Human Rights Commission of Pakistan (HRCP) welcomed the passage of the bill in a post on X. “Noting that the legislative debate and amendments reflected some political friction, we intend to review the bill closely but emphasize that the proposed commission must protect all religious minorities equally, without exception or hierarchy,” the HRCP wrote. “Moreover, its mandate and powers must align strictly with constitutional guarantees of freedom of religion or belief and nondiscrimination for all minority citizens,” it stated. HRCP welcomes in principle the passage of the National Commission for Minorities Bill 2025, which fulfils a long-overdue constitutional obligation first underscored in 2014 by the Supreme Court. Noting that the legislative debate and amendments reflected some political friction,…— Human Rights Commission of Pakistan (@HRCP87) December 2, 2025 Christians, Hindus and Sikhs make up roughly 4 percent of Pakistan’s 241.5 million people. Entrenched discrimination, poverty, and limited access to education and employment, make these minority communities vulnerable to rights abuses, rights activists say.

Entrance to the United Nations in Geneva SeanPavone/Envato The global church must actively engage in international policy discussions and resist the temptation to remain silent at forums such as the United Nations, according to a senior Pentecostal policy adviser who argues that Christian voices are urgently needed amid growing global inequality, conflict and social fragmentation. Mikael Jägerskog, senior policy adviser for Pingstmissionens Utvecklingssamarbete (Pentecostal Mission's Development Cooperation, PMU) and U.N. contact for the Pentecostal World Fellowship, made the case in a commentary published by the European Evangelical Alliance. Drawing on his experience representing faith-based organizations at U.N. meetings, Jägerskog said decisions made in global arenas “ripple across the world” and shape the daily realities of communities served by churches, making Christian engagement both a moral responsibility and a practical necessity. In his article titled, “Why the church must lean in: lessons from Doha,” Jägerskog explained that he spends “a good chunk of time” in global meetings and believed the contribution of Christians at such events was greatly needed.  “The world is spinning fast — inequality grows, climate bites, trust erodes, and technology changes everything before we’ve even read the manual. These aren’t just headlines; they shape the communities we serve as churches,” said Jägerskog. Decisions made in forums such as the United Nations have effects globally, Jägerskog opined, and added that “we can either talk to people in power — or stay silent. And silence rarely changes anything — except maybe making the church look irrelevant.” The question then became where the church should engage and what message to bring at such secular meetings of global importance societally and politically.  Jägerskog pointed to the Second World Summit for Social Development, held Nov. 4–6 at the Qatar National Convention Centre in Doha, Qatar, which he described as one of the largest United Nations conferences this year. About 15,000 delegates attended, he said, with discussions frequently invoking terms such as “justice” and “human dignity” in connection with the 2030 Agenda for Sustainable Development, a 17-goal framework adopted by all 193 U.N. member states in 2015 to promote a more sustainable and equitable future. Jägerskog called the discussions about the agenda “inspiring” but added the critique: “Concrete plans? Not so much” about the outcome.   “Back in 1995 in Copenhagen, the first World Summit for Social Development put people at the heart of development—a milestone in global policymaking,” he explained. “Thirty years later, that vision still matters—but progress is fragile. For instance, only an estimated 12% of the UN’s Sustainable Development Goals are on track.” However, Jägerskog advised concerned parties to not be tempted in giving up on the goals, despite the apparent lack of progress. “We need to protect what’s been achieved globally, learn from what failed, and help shape what’s next for social development,” he added, and suggested this is where the church can play a major role in contributing to the development of such an agenda.  “This is where the church can lead—not by imposing, but by serving. Not by retreating, but by leaning in to conversations.” In Jägerskog’s perspective, when decisions are made about poverty, migration, climate, and justice — “the church must be there." “Not to wave a Christian flag or carve out space for ourselves,” he said, “but because we bring something the world desperately needs: local voices with local solutions and a moral compass rooted in the Gospel.  “Presence isn’t enough—we need engagement. Too often, we speak loudly on spiritual matters but stay quiet on social ones. Yet Scripture calls us to love God and neighbour, seek justice, and defend the vulnerable.  “Yes, we need to do this sensibly and avoid partisan politics—but the first step is to engage with people in power, act in solidarity with the communities we serve, and speak up when power is misused.” Jägerskog also challenged any notion that it may be naïve to talk about morality and hope in today’s world: “Hope is not wishful thinking—it’s fuel for action. It drives us to advocate for dignity, challenge injustice, and build peace." Faith communities provide more than encouraging word but also practical remedies in the form of networks, local solutions and a “vision of flourishing beyond material wealth,” said Jägerskog. “In crises, churches are often among the first responders. That is not marginal work—it is central to building a just future,” Jägerskog said. “Together with our global community of churches in every corner of the world, we have something vital to bring to the decision tables—something to say and something to give.” He reminded evangelicals in Europe that Christian hope is anchored in Christ and carries an ongoing calling to be “salt and light” in a world searching for direction. “So let us show up where decisions are made and contribute with hope and practical solutions,” Jägerskog concluded. “We must speak with humility and courage. The future of social development is not only political—it is moral. And the church cannot afford to remain silent at a time like this.”