Wisconsin Men's Camp 2025

Chapman starts with Psalm 20:7 and then walks the room into 1 Samuel 17. He contrasts Saul, who has learned to trust the machinery of the kingdom, with David, who still believes the name of the Lord is enough for the field in front of him.

The sermon is not macho bluster. It is a rebuke to men who keep waiting for somebody else to fight what should have already been confronted in their own house, church, and heart. Chapman keeps the issue plain: if God has called you, then you cannot keep circling your fear and calling that caution.

The altar burden rises around families, generational strongholds, hidden intimidation, and the need for men to stop running from what God wants them to face. He presses for men who will pray, stand, and run toward the battle with the confidence that God is already there.

Bishop James Booker preaches from Psalm 96 and states his title plainly: Indicators of His Glory. His burden is not only for a move of God inside a sanctuary. He wants men to recognize the majesty of God wherever they live, work, suffer, and serve, and to carry themselves in such a way that other people know God is here.

The message moves through Isaiah’s temple vision, then through a wide sweep of scripture that defines who God is. Booker shows that the earth is already full of God’s glory, but people do not always recognize God as God. Whenever His glory is declared, movement follows. He traces that pattern through Isaiah, Acts, Philippi, and Jonathan’s faith-filled advance.

From there the sermon turns practical. Men who have been bought with a price must glorify God in body and spirit. That means conduct, gratitude, speech, worship, and witness in ordinary settings. Booker calls the church away from complaint and toward recognition, thanksgiving, and steady confidence in the God who is already present.

Avant reads 2 Samuel 9 and states his title, Lost in Lo-debar. He treats Mephibosheth as more than a distant Old Testament figure and uses Lo-debar as a preacherly picture of the lonely, forgotten place where damaged people hide because they feel disqualified from any future.

The sermon follows the text closely while applying it with pastoral directness. Mephibosheth is lame because he was dropped while fleeing danger. Avant uses that history to speak to men whose injuries were not chosen by them: abuse, abandonment, humiliation, family collapse, inner chaos, and the deep shame that comes from being misunderstood or overlooked.

From there the message turns to David’s mercy and then to Jesus. The king does not come merely to pity the one in Lo-debar. He calls him to the table. Avant threads in personal testimony about his own family, his father’s addiction and restoration, and the way God can bring men out of forgotten places into favor, identity, and ongoing healing.

Saturday morning shifts into teaching, and Jason Avant states his title from 2 Corinthians 5:7: Walking by Faith. He explains that these eight words describe the daily rhythm of a Christian man. Faith is not vague inspiration. It is the way men trust God’s word, character, and plan when what they see with natural eyes is limited, delayed, or frightening.

The teaching moves from the context of eternal hope in 2 Corinthians 5 into Hebrews 11, Proverbs 3, Peter on the water, and the ordinary ways sight and feelings can betray a man. Avant is especially practical here. He wants men to know how to go home, face real trouble, and keep obeying even when clarity is partial.

He threads long family testimony through that teaching: years of waiting for children, painful losses, later answered prayer, and the restoration work of God in impossible situations. He later broadens the application into testimony, endurance, and obedience after the altar. All of it serves one charge: stop trying to control the whole picture and keep walking by faith.