Category Archives: Church Chat [Ecclesiology]

This category includes all posts that are mostly about ecclesiology–the theology and practice of the Church.

Wanted: Weak Christians (2 of 5)

This is part two of a series called “Wanted: Weak Christians.” Here are the other posts:

Wanted: Weak Christians (1 of 5) — Introduction
Wanted: Weak Christians (2 of 5) — Who Are They?

Wanted: Weak Christians (3 of 5) — How Are They Indispensable?
Wanted: Weak Christians (4 of 5) — Advice to the Strong
Wanted: Weak Christians (5 of 5) — The Power of the Powerless


Who, then, are the ones who “seem to be weaker” in Christ’s body? We have already noted Paul’s mention of hands and feet. Chrysostom (AD 349-407) identifies another set of body parts:

What is thought to be less honorable than our organs of generation? And yet they receive greater honor. Even the destitute, though the other parts of their bodies may be naked, will not allow those parts to be uncovered. 1

Modern commentators agree. “The necessary member” was an ancient euphemism for the male reproductive organ.2 Paul seemingly alludes to this when he says the parts of the body that seem to be weaker “are necessary” (1 Cor. 12:22 KJV). Other commentators suggest Paul is also alluding to female reproductive organs and the mother’s breast,3 or even “the excretory tracts.”4

“WEAK” CHRISTIANS IN CORINTH

So then, who are the feet, hands, and private parts in Christ’s body? In the immediate context (see 1 Cor. 12:7-10), they are especially those Christians who lacked the charismatic gifts that were most highly valued in the church at Corinth—those who were weak in the gifts of wisdom, knowledge, faith, healing, miracles, and especially speaking in spiritual languages (“tongues”). But in the context of the entire letter, the language of weakness is applied more broadly, such as to those who lacked the sort of rhetorical wisdom that Greeks valued (1 Cor. 1:22, 26; 2:3-4), to those who lacked noble birth (1 Cor. 1:26), and even to those who possessed weak consciences because they lacked knowledge (1 Cor. 8:7-13). It is in this latter context that Paul says, “To the weak I became weak, that I might win the weak” (1 Cor. 9:22).

A common thread among all these examples is that the “weak” are those who are looked down on by others. For a wide variety of possible reasons, they are considered to be socially second class.5

Who else might these “second-class Christians” be? Commentators suggest many possibilities. Are they describing you? Are they describing someone close to you?

EXAMPLES OF “WEAK” CHRISTIANS

Read the following excerpts thoughtfully. Has God carefully and intentionally placed some of the following people in the part of Christ’s body where you live?

In the Church, too, there are many and diverse members, some more honorable and some less… One person gives away everything, others desire only to be self-sufficient and to have the bare necessities, while still others give alms from their abundance. Nevertheless, all adorn each other, and if the greater reckons the lesser as nothing, he does great harm to himself… If someone who gives everything away reproaches someone who does not, he has forfeited much of the fruit of his efforts. –John Chrysostom6

Is the weaker member in your church someone who does not give as much as you think they should? Someone who lacks the gift of giving (Rom. 12:8)? Or perhaps the weaker person is someone who gives so freely that they don’t seem to be planning wisely for future needs?

There are choirs of virgins, the assemblies of widows, the company of those whose glory is in chaste marriage. These exhibit many degrees of virtue… If the virgin treats the married woman with contempt, she loses no small part of her reward. –John Chrysostom7

Is the weaker member in your church someone who married because they didn’t have the dedication to remain single? Or, perhaps more likely in our culture, is it the older single who is considered weaker—not “marriage material”?

What is of less account than beggars? Yet these, too, have a major role in the Church: they stand as fixtures and splendid adornment at the doors of the sanctuary. Indeed, without them the Church would not attain its full stature… While we preachers sit before you and recommend what will do you good, the one who sits before the doors of the church addresses you no less than we do, by his mere appearance, without saying a word… “My friend, do not be proud. Man’s life is a shifting and precarious thing. Youth hastens to old age, beauty to deformation, strength to weakness, eminence to disgrace…” This advice and more like it the poor give us by their looks and by what has happened to them, which is an even clearer warning. –John Chrysostom8

Are you too poor to give much? Too poor or sick to devote as much energy as you wish to Christian service? Is there someone in your church who is always needing a handout from the deacons, or perhaps from anyone they know still cares enough to give?

Garland brings us back to Paul’s “head” and “eye” language, adding observations about class divisions:

“Eye” and “head” are transparent metaphors for those in leadership roles, who are more likely to be more affluent and better educated. The “hands” and “feet” represent the laboring class or slaves. “Eyes” and “heads” in the church always get special treatment and then begin to think that they are special. A sense of superiority can breed notions of self-sufficiency…, since those who think that they are all-important can imagine that the minor players are superfluous and dispensable.9

Are there stark differences of wealth or education in your church? Are you just a “dumb farmer” or a “dumb welder”—or perhaps just a “dumb college student”? Do you or others feel you have little to offer either because you lack education or you possess a kind of knowledge that isn’t valued in your social world?

Thiselton surveys Paul’s use of the language of “weakness” throughout 1 Corinthians. Drawing on other scholars, he concludes that Paul is likely referring to people who seem to lack things such as social status, psychological disposition, aptitude, or maturity:

Paul refers to people in the church whose role, or more probably temperament, or perhaps both, present them as less endowed with power or status than others. The “strong” or the “gifted” perceived them as not providing much effective weight or power in the church’s mission, and not much confidence borne of status. They were insufficiently impressive to count for much, either socially or spiritually, within the church, or in terms of what “contacts” or ability they might show for mission or for speaking with wisdom and knowledge to outsiders. Probably they never did effective mighty works or healing, seldom or never prophesied, and perhaps never spoke in tongues.10

Are there persons in your church who are awkward or fearful in social interactions? Do they show, by a hundred involuntary subtle cues, that they are (or see themselves as) poor or inferior?

Do you lack the gift of abundant faith (1 Cor. 12:9)? Does it take as much of your faith for you to get out of bed in the morning as some of your Facebook friends use of their faith when they cast out demons or heal the sick? Do you or does someone you love have mental health challenges (read this)  or wrestle with depression like many great saints past and present (read this)? Do you lack the exhilarating spiritual feelings or experiences that the more expressive saints around you frequently display?

MORE EXAMPLES OF “WEAK” CHRISTIANS

Other examples have been or could be suggested. What about the physically disabled? Those with overwhelming suffering? Those with crooked teeth or weight challenges? Those with awkward grammar, poor spelling, or the wrong accent? What about those who suffer great financial loss rather than pressing their rights in court? Those who unfairly suffer tarnished reputations rather than proving their innocence in a public relations campaign?

What about those who are too black, too brown, or too white? What about those who are not Anabaptist enough (or Baptist or Pentecostal or…)—or those who still smell too Anabaptist? What about those who don’t keep their house or yard or vehicle clean enough—or those who keep everything so polished that you are scared to set foot on their property? What about those who talk too much, or who are too quiet? What about those who share their spiritual struggles too freely, or those who are uncomfortable sharing their struggles in public?

Could we also include those who wrestle for years with the same temptations? Even those who fall into the same sin far too frequently? What about the “weak person” Paul talks about in Romans 14, who is wrongly sensitive about how certain days or foods should be handled?

Examples are endless, and we won’t agree on all of them. I would love to hear your examples! 

WEAK? ACCORDING TO WHOM?

Notice the precise imprecision of Paul’s language:

The parts of the body that seem to be weaker are indispensable, and on those parts of the body that we think less honorable we bestow the greater honor. (1 Cor. 12:22-23)

Paul is talking about persons who “seem to be” weaker, those whom “we think” are less honorable.

Paul is saying that the weakness is, at least in part, in the eye of the beholder. Put more strongly, he is indicating that the persons you and I consider weak may not be weak at all.

On the other hand, they may be weak. But that does not reduce their value. Value in Christ’s body is not measured by either strength or the appearance of strength. No one loses value by being weak or by appearing weak. All alike have been placed by God, who values each and who “composed the body” (1 Cor. 12:24) according to his infinite wisdom.

Why, then, does God include seemingly weak members in Christ’s body? We’ll consider that question in the next post.


Are there weak Christians in your church? Are you, perhaps, a weak Christian? Do you think others consider you one? What values do we tend to use to measure who is strong and who is weak? How valid are these values?

Share your insights in the comments below. And thanks for reading!

  1. John Chrysostom, Homily 31 on First Corinthians, trans. Judith L. Kovacs, as quoted in 1 Corinthians: Interpreted by Early Christian Commentators, The Church’s Bible (Grand Rapids, MI: Eerdmans, 2005), 208-209.
  2. David Garland, 1 Corinthians, BECNT (Grand Rapids, MI: Baker Academic, 2003), 595, n. 7.
  3. Anthony C. Thiselton, The First Epistle to the Corinthians, NIGTC (Grand Rapids, MI: Eerdmans, 2000), 1008.
  4. Craig Blomberg, 1 Corinthians, NIVAC (Grand Rapids, MI: Zondervan, 1994), 246.
  5. In 1 Corinthians 11:30 Paul says “many of you are weak and ill” because of partaking wrongly in the Lord’s Table. Almost all commentators agree that here Paul is using the term “weak” in a literal manner, to describe how rich Christians (probably members of the upper social classes) experienced physical illness as God’s judgment. This usage of “weak” (non-metaphorical, given by God as judgment, experienced by the social elite) contrasts sharply with the other examples in this paragraph. Therefore, I don’t think we should count the weak Christians of chapter 11 among the weak Christians Paul is describing in chapter 12.
  6. Homily 30 on First Corinthians, ibid., 208
  7. Ibid., 208
  8. Ibid., 208
  9. Garland, ibid., 595.
  10. Thiselton, ibid., 1007.

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Wanted: Weak Christians (1 of 5)

This is part one of a series called “Wanted: Weak Christians.” Here are the other posts:

Wanted: Weak Christians (1 of 5) — Introduction
Wanted: Weak Christians (2 of 5) — Who Are They?

Wanted: Weak Christians (3 of 5) — How Are They Indispensable?
Wanted: Weak Christians (4 of 5) — Advice to the Strong
Wanted: Weak Christians (5 of 5) — The Power of the Powerless


“Now you are the body of Christ and individually members of it.” 1 Cor. 12:27

When we consider the New Testament teaching about Christians being the body of Christ, we often think of spiritual gifts. This is natural and right, for immediately after the statement above Paul continues with these words: “And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues” (1 Cor. 12:28.) Spiritual gifts are the “problem topic” that Paul is addressing in all of 1 Corinthians 12-14. The reason he introduces the body imagery is to guide his readers in the use of these gifts. Other key passages that speak of the church as Christ’s body likewise mention the gifts that the Spirit gives to each body member. (See Romans 12:4-8 and Ephesians 4:11-16.)

So, when we think of Christ’s body, we often think of spiritual gifts. And when we think of spiritual gifts, we usually think in terms of strengths. This, too, is natural and right, for Paul says the gifts are evidence of God’s power at work through us: “All these are empowered by one and the same Spirit, who apportions to each one individually as he wills” (1 Cor. 12:11).

In sum, discussions about the body of Christ usually conjure images of mutual strength, with each member contributing a unique strength to enhance the whole. Some conclude that the most urgent thing to do is to identify your spiritual gifts, and tests to help us do so have multiplied. We compare ourselves with each other. Then we are encouraged to focus on our strengths and let them guide us into our life purposes.

I want to suggest that this picture, though partly accurate and useful, can quickly become misleading and deadly. It urgently needs to be balanced with another aspect of Paul’s body imagery, an aspect that we rarely consider at length. I intend to encourage such reflection by this four-part blog essay.

What are we missing? When “God arranged the members in the body, each one of them, as he chose” (1 Cor. 12:18), he didn’t just create an arrangement of things we recognize as strengths. No, when God “composed the body” (1 Cor. 12:24), he also intentionally wove into its fabric members who seem to be weak.

Here is how Paul explains it:

The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” On the contrary, the parts of the body that seem to be weaker are indispensable, and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, that there may be no division in the body, but that the members may have the same care for one another. If one member suffers, all suffer together; if one member is honored, all rejoice together. 1 Cor. 12:21-26

The basic idea is simple, but astounding: God intentionally includes within Christ’s church people who “seem to be weaker,” people whom “we think less honorable” or even “unpresentable.”

Not everyone can be a leader—an eye or a head. Not everyone possesses great insight or the ability to exercise authority well. Christ also needs some to be hands and feet. He needs some people who are primarily doers rather than visionaries.

It is a common human desire to be a world-changer, at least in some small world such as our own community, church, or even family. But basic logic reminds basic human nature that for every leader there must be multiple followers. And this is how God wants things to be in Christ’s body. God doesn’t want everyone to be a leader. Even most people whom he appoints as leaders are called to lead only a few people.

But Paul isn’t merely distinguishing between leaders and followers. Rather, he is distinguishing between those who appear strong and those who appear weak and even unpresentable.

How embarrassing! What can weak and unpresentable people offer Christ’s body? Won’t they be a hindrance to ministry, a distraction from Christ’s glory?

Who, then, are the ones who “seem to be weaker” in Christ’s body? That’s the question we’ll consider in the next post.


For now, do these opening thoughts resonate with you? Share your responses in the comments below. Thanks for reading.


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Why Should You Care about Cities? (3/3)

Who you are depends largely on who you have been with. And most of what you know you have learned from other people. If these statements are true, then it must be vitally important to be intentional about our relationships.

A Christian’s most vital relationship is with Christ. If your relationship with him is all it should be, then he can help you survive even the worst set of human companions. The normal way that Christ strengthens and trains us, however, is through human relationships.

What kinds of relationships will help you grow? Diversity helps. Let me suggest a sample:

  • People who have known you well for a long time.
  • People who are wiser than you—mentors.
  • People who are eager to learn from you—disciples.
  • People who are like you, who help you feel at home.
  • People who are different from you, who make you feel not-at-home.
  • People who don’t know you well.

The last couple categories might be less obvious, or at least less comfortable. If you are surrounded only by people who don’t know you well, it can be hard to develop a secure or accurate self-identity. (See my poetic musings on that possibility.)

On the other hand, if you are surrounded only by people like youself, then your picture of yourself might be rather two-dimensional, lacking depth and perspective. Spending all your time with people just like you won’t teach you much about the rest of life, either. This is why youth need adults, men need women, and you need the city.

Why should you care about cities? I’m sharing three reasons in this blog series:

  1. God cares about cities.
  2. The city needs you.
  3. You need the city.

This post will discuss the third reason. Why should you care about cities?

You Need the City!

This might be the least expected reason why you should care about cities, but it might also be the most important. If you would be a wise and effective Christian, then you must first be a learner.  And Christians, including rural Anabaptists, have much to learn from the city.

Cities can help you learn about yourself. When I was in Thunder Bay, I was one of a team of five Mennonite adults surrounded by First Nations youth. When went to college, I was the only Mennonite in my city. When I taught school in the Bronx, I lived in a neighborhood that was about 80% Hispanic. When we lived in Queens, there were at least seven ethnic groups on our immediate block—Chinese, Puerto Rican, Guyanese, Sri Lankan, African American, and, including us, two white households.

Each of those contexts taught me things about myself. Now we plan to move to a neighborhood in Atlanta that is over 95% African American, also within reach of multi-ethnic college populations. I anticipate many new learning opportunities.

I think it would do most people good to live for at least a year as an ethnic or cultural minority. When you live as a minority, you learn that you are not normal—most people are not like you. You learn that your heritage has some unique strengths. You also learn that your culture has some besetting sins (perhaps selfishness with time and possessions, thanklessness, or impatience). And you probably even learn that you have some unexpected racist tendencies (I did).

Cities can remind us that we really don’t understand “the lost” as well as we think we do. Here I begin with a point I made in my last post—that too often conservative Anabaptists think of missions in terms of caring for the poor, tending to overlook other kinds of people. But a happily married (gay or otherwise) university professor or plastic surgeon with a six-figure income needs the gospel just as much as the whino on the curb.

A friend and I were recently discussing the idea of Anabaptists doing missions in Toronto. This friend has lived in Toronto for eight years and continues to work there. Here is some of what she had to say:

It irks me to no end to hear about “mission trips” to Toronto that consist simply of people standing on street corners handing out tracts—likely to tourists because that’s who hangs out around the Eaton’s Centre. How exactly is that addressing the needs of the hipster in Liberty Village, the professor in the Annex, the young family in Riverdale, the public servant at High Park, the gay couple on Church, the young graduates in the Beaches, the writer in the Junction. Those are my friends and colleagues. And they have spiritual lives and needs too…

I am puzzled by the notion that our life in in city is different than life in Elmira or Parry Sound or Newton or Harrisonburg or Shipshewana or Walnut Creek. Urban people do the same things—go grocery shopping, volunteer at school, walk their dog, visit the library, help out with neighbourhood events, go out to eat, see plays and hear concerts, enroll their kids in swimming lessons. If we as Anabaptists believe in lifestyle evangelists—just go. But check out the demographics of more than the poor and needy. If God is truly no respecter of person, then the urbane, literate, middle class professionals are in as much need of Christ’s love as anyone. But if you are going to live in their neighbourhoods (because let’s face it—the best way to get to know someone is through their kid or dog), you need to be able to afford it. This means having a profession that is transferable to a urban centre and being socially fluid.

We like to talk about how Jesus hung out to the poor and marginalized. But Matthew was a tax collector and Joseph of Arimathea was wealthy. Imagine being friends with the policy wonks, decision-makers, financial investors and cultural creators of our times!

Then, in a final reply to the idea that the poor are often more open to the gospel (which I would argue is almost certainly true, on average), she added this:

…People who are not in desperate socio-economic straits are not open to the gospel? Using that logic, most of Mennonite-land should be impervious.

Ouch. And probably truer than we like to think.

Street-corner evangelism certainly has its place. Many have come to Christ through such efforts. But I would suggest that most are unlikely to respond to Christ unless they experience a meaningful, ongoing sharing of life with Christian friends. Why should we limit our city mission efforts to “hit-and-run” approaches?

And most of us are somewhat poorly prepared to win people to Christ. We may understand the gospel well enough (see my next point, however). But to be an effective “gospel-er” we also need to understand our audience. Consider how Paul adjusted his message to his audiences.

I still do not consider myself an effective evangelist. But I do know that I have a better grasp today than I did in my youth of how a secular, post-Christian mind can tend to think. How did I grow in understanding? By spending time around secular minds. When I was in university (or college, as they say here in the U.S.), it took me about three years before I felt that I understood my classmates and professors well enough to start writing a Christian opinion column in the student paper.

Some are faster learners than me. And even after three years I’m not sure how effective I was. But my basic point remains: Growth in my understanding took time—long, daily time spent with unbelievers.  (Ask any cross-cultural missionary.) And if I had never moved to the city for school, I would never have debated Freud, traced Islamic history, analyzed Milton, read Genesis, tiptoed through feminist assumptions, debated homosexuality, and laughed in the hall with my new postmodern friends.

Such educational cross-cultural relationships can be formed almost anywhere, if you try hard enough. But they are almost unavoidable in most cities. What an opportunity!

Cities can help you understand the gospel better and experience it more fully. Nothing makes you appreciate a homegrown tomato like eating the cardboard imitation found in your local supermarket! Similarly, meeting people from other world religions can help you see the unique vitality of the Christian gospel. Wrestling with heresy helped the early church identify orthodox belief more precisely. Engaging thoughtful non-Christians today can help us do the same.

Being surrounded by undeniable, unavoidable needs can help you focus on the core message of the gospel, with its power to save. Well-manicured hands are nice, but when a patient arrives with a heart attack, you aren’t going to reach for your nail clippers. And when you are helping youth escape the sensual tentacles of mass youth media, you might not worry too much about whether they become skilled at singing four-part choral music.

Both Christians and unbelievers from other cultures can push us to do a better job of distinguishing between our cultural traditions and gospel traditions. (“I don’t see that in the Bible!”) Diversity within the church can give us a sense of proportion about the little things that sometimes divide us. (Fact: Most Christians have never given a moment’s thought to questions about how big your beard should be or whether you should wear covering strings.) As we ponder together how we can best meet the needs of our communities, the differences that otherwise might divide are sometimes revealed to be assets, turning the local church into a veritable Swiss Army knife of multifaceted strengths.

Diversity in the church gives all sorts of opportunity for growth in character. For example, some Caribbean cultures might think Germanic Mennonites are too quiet. Why don’t we show more zeal in worship? How can they tell what we are really thinking about them and their ideas when we hide our disagreement behind so much polite silence? And they might find us disrespectful. Why don’t we wear ties to their funerals? Why do we walk right past our elders at church without greeting them (even if they are in the middle of a conversation)?

So, who is right—Germanic Mennonites or Dominican Christians? Both! Or neither! But seeing ourselves through someone else’s eyes is informative, and learning to love each other is a challenge that can cause us to lean harder on the gospel. And if you lean hard enough, your shame of the gospel will evaporate when you discover, like Paul, that the gospel has the power to bring people of all cultures together as one in Christ (Rom. 1:16-17; Eph. 2-3).

Consider the counsel of Christena Cleveland, from her book Disunity in Christ:

Culturally homogenous churches [churches where everyone shares the same culture] are adept at targeting and attracting a certain type of person and creating a strong group identity. However, attendees at such churches are at a higher risk for creating the overly simplistic and divisive Right Christian and Wrong Christian labels that dangerously lead to inaccurate perceptions of other Christians as well as hostility and conflict. What often begins as an effective and culturally specific way to reach people for Christ ends up stifling their growth as disciples. Perhaps this is because we often fail to make a distinction between evangelism and discipleship. People can meet God within their cultural context but in order to follow God, they must cross into other cultures because that’s what Jesus did in the incarnation and on the cross. Discipleship is crosscultural. When we meet Jesus around people who are just like us and then continue to follow Jesus with people who are just like us, we stifle our growth in Christ and open ourselves up to a world of division. However, when we’re rubbing elbows in Christian fellowship with people who are different from us, we can learn from each other and grow more like Christ. Like iron sharpens iron.

For this reason, I believe that churches and Christian organizations should strive for cultural diversity. Regardless of ethnic demographics, every community is multicultural when one considers the various cultures of age, gender, economic status, education level, political orientation and so on. Further, every church should fully utilize the multifaceted cultural diversity within itself, express the diversity of its local community, expertly welcome the other, embrace all who are members of the body of Christ and intentionally collaborate with different churches or organizations in order to impact the kingdom. And churches situated in multiethnic communities… should absolutely be ethnically diverse. (pp. 21-22, bold added)

Let me share an hypothesis: I suggest that conservative Anabaptists risk becoming increasingly ingrown, divisive, and ineffective in missions unless more of us experience the sort of cross-cultural challenges that urban living offers.

In closing, let me repeat some advice to myself: When you do move to an urban setting, bear the gospel, yes, but go as a listener and a humble learner. 

Let’s face it: All this rightfully-urgent talk about urban missions can be perverted by our pride. Among some of us, urban ministry has given us not only a sense of urgency but also a sense of superiority. For many who have cut their rural umbilical cords, urban ministry is cool (substitute the latest relevant slang). We may forget that rural and small-town living are also honorable.

We may also overestimate our preparedness for urban living and ministry. For some hard-hitting warnings to white wanna-be urban missionaries, read Christena Cleveland’s article “Urban Church Planting Plantations.” Here is the burden of her words:

So much of the urban church planting I’ve seen simply replicates and extends the power inequities between whites and people of color that were cemented years ago on plantations… I’m amazed at how quickly majority-culture pastors with no urban ministry experience acquire a passion for urban ministry and then automatically assume that they are qualified for the job… This privileged perspective on urban church planting undermines the unity of the body of Christ. If each part of the body has a unique perspective, gift and role to play, then we need to recognize that we’re not equipped to do every type of ministry and humbly collaborate with the parts that are better equipped.

Ouch. Read her whole article. Be humbled. But don’t give up on the city. Just go with a renewed determination to be a learner—a disciple-maker who is first a disciple.

I know I will have a lot to learn when we move to Atlanta. One thing I hope to learn is how Anabaptists can better participate in Christ-centered racial reconciliation. Though our heritage has unique gifts to bring to this work, most of us are either pretty ignorant or pretty ineffective. Too many of us are still happily colorblind, which is a problem, as my friend Lowell Herschberger explains. We have much to learn.

I need the city, so do other conservative Anabaptists, and so do you.


This is the end of my series called “Why Should You Care about Cities?” Much more could—and should—be said. And I’m aware that some of what I said could be misunderstood. I have spoken strongly, and I have made some generalizations. But what will it take to engage God’s people to respond to one of the greatest challenges of our time—the rise of global cities with their multi-ethnic, multi-need populations?

Rest assured: If you don’t go to the city, the city will come to you. It is already coming. It is coming in the form of your news media, the designs of your consumer products, your college-trained bankers and doctors, the teachers and curricula in your local public school, your construction products, your farm commodity prices, government regulations, the election of your next president, your Amazon orders, your cell phone apps, your Internet signal, and, hopefully soon, Dwight Gingrich Online.

Will we run to meet this Goliath? Or will we merely try to dodge his spear? Better, will we see the city as not only a giant to be slaughtered, but also a fertile field? Will we take a proactive approach to global urbanization? Or will we retreat behind ever-less-effective geographical and cultural walls?

It was in the world’s third-largest city (population c. 500,000) that Christ’s followers were first called Christians (Acts 11:26). And it was to the largest city in the world (population c. 1,000,000) that Christ specifically sent his apostle to the Gentiles: “Take courage… you must testify also in Rome” (Acts 23:11). The big city just might be the most ideal habitat one could possibly imagine for a Christian.

Go therefore and make disciples of all the nations in your nearest city!


Do you agree that more Anabaptists could benefit from urban living? What do you think we need to learn from the city? What should we learn about ourselves, our neighbors, and the gospel itself? Share your observations in the comments below. And thanks for reading!


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