Tag Archives: sovereignty

Wanted: Weak Christians (5 of 5)

This is the final post 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


He is blind and has been blind since birth. He can neither see nor speak, though occasionally he laughs. His head is large, and his hands are small. His legs are twisted, and his feet are as tiny as a five-year-old’s. He can’t learn. He can’t even lift his head. He has to be spoon-fed and sponge-bathed, and someone has to change his diapers. Sometimes he has convulsions, rattling not only the frame of his bed but the hearts of those who love him…

Who would think that in that bed was the power to move presidents? Who would think that muteness could be so eloquent? That blindness could open so many eyes? Who would think that so many lives would be uplifted by someone who couldn’t lift his own head?

You would. You would think those things. If you had been to Oliver’s room…

So writes Ken Gire, in his forward to Christopher de Vinck’s memoir about his brother, Oliver.  Few books have moved me as powerfully as this one.

Gire continues:

From the bed in Oliver’s room comes a glimmer of Bethlehem. If you will not look away, you will see something of what was revealed in the straw and swaddling clothes of the manger.

You will see the power of the powerless.

It is the way God works in a world that idolizes strength and worships the means of attaining it. “His strength is perfected in weakness,” is the way the Bible puts it. And weakness is what you find when you come to Oliver’s room.1

The book is called The Power of the Powerless. Henri J. M. Nouwen writes the introduction:

Chris… writes about… people who by many are considered misfits, vegetables, tragic flaws of nature, people about whom many feel that it would have been better if they had not been born. But for Chris these people are God’s messengers, they are the divine instruments of God’s healing presence, they are the ones who bring truth to a society full of lies, light into the darkness, and life into a death-oriented world.2

If the words of Gire and Nouwen resonate with you, read de Vinck’s book for yourself.   His brother Oliver illustrates the central point of this blog series: “weak” people are indispensable in Jesus’ church.

“In patristic thought the theme recurs that believers need those to whom they can show active care, protection, support, and love,” writes Thiselton. “Otherwise they cannot serve as Christ served ‘for others.’” 3 We need “weak” Christians, and God intentionally composed Christ’s church to include them.

“The church is a school for sinners, not a museum for saints.”4 This witticism, Thiselton notes, “underlines that a church made up only of self-styled ‘gifted’ elite would not be the church of Christ.”5

IS WEAKNESS ALWAYS GOOD?

Weakness and mutual suffering are not the sum total of God’s purposes for us, of course. His eternal design includes much more. That body you inhabit, which is the scene of so much dishonor and weakness? “It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power” (1 Cor. 15:43).

Even now, what was true of the blind man in John 9 is also sometimes true of us: He was born blind, not because he or his parents had sinned, true enough, but also not because God intended for him to remain blind his entire life. Rather, he was born blind “that the works of God might be displayed in him”—the works, that is, of God healing him and thus demonstrating that Jesus was sent from God (John 9:3).

If this blind man had resisted being healed by Jesus, his weakness would have missed its purpose. What about us?

And should we really lump all forms of weakness together as equal? Surely it is not only the “strong” who should seek to become skilled physicians of the soul who can distinguish between different soul diseases. Those who are “weak” must likewise seek to be honest about the mix of physical, emotional, and spiritual causes of their weaknesses, submitting to God’s grace for each.

It is also true that, though weaknesses need not destroy our usefulness in the church in general, they may limit our usefulness for specific missions. Well-meaning Christians won’t always agree when this is the case; recall Paul and Barnabas splitting ways over John Mark (Acts 15:37-40).

We do not know what sort of weakness (spiritual? emotional? physical?) caused Mark to “withdraw” from the “work” of Paul’s first missionary trip. Whatever the cause, Paul experienced Mark’s withdrawal as an indication that he could not be trusted to persevere in the hard work of traveling gospel ministry. Yet Mark’s life contains many lessons for both “weak” and “strong” Christians. Consider:

  • Barnabas took Mark with him on a mission trip to Cyprus; quite likely he proved useful there under his cousin Barnabas’s softer leadership.
  • Mark later proved to be “very useful” to Paul “for ministry” (2 Tim. 4:11).
  • Mark was humble enough that, despite having been rejected by Paul, he was willing to again be one of Paul’s “fellow workers” (Phm. 1:24).
  • Paul was humble enough to call Mark “very useful,” to count him as a “fellow worker,” and to make a special point of insisting that others “welcome him” (Col. 4:10).
  • Mark’s great usefulness was revealed most powerfully when he wrote his Gospel.

Was it wise for Paul to refuse to take Mark along on his return missionary trip? We really don’t have enough data to answer that question well. What we do know is that “weak” Mark proved indispensable to the Church for all ages.

Mark’s story also suggests that “weak” Christians may grow in strength and usefulness. Similarly, right after our key passage about God honoring the weak, Paul urges us to “earnestly desire the higher gifts” (1 Cor. 12:31). We should not assume that God intends for us to remain lacking in new gifts that could equip us for new forms of service.

LOVE, WEAKNESS, AND THE GOSPEL

But something is even more important than “the higher gifts.” Something is better even than if all of us possessed all the gifts, better than if we all appeared strong and bursting with honor. “I will show you a still more excellent way” (1 Cor. 12:31).

That more excellent way is the way of love (1 Cor. 13). And in this broken world, love blossoms most fragrantly in Christ’s body when we do not each possess all the gifts that are most honored among us. Love blooms most fully when some of us appear weak.

And so we rest in God’s design. “God arranged the members in the body, each one of them, as he chose” (1 Cor. 12:18).

If simply getting out of bed in the morning to feed your family requires every ounce of your of faith, then perhaps God says of you as Jesus said of the widow who put two small coins into the temple offering box:

Truly, I tell you, this poor widow has put in more than all of them. For they all contributed out of their abundance, but she out of her poverty put in all she had to live on. (Luke 21:3-4)

Perhaps this widow overheard Jesus’ words. If so, imagine how honored she felt!

Witherington reminds us that the same sort of honor must be given to the seemingly weak within the church:

Paul’s word about giving more honor to the weaker members of the body of Christ, the less “presentable” ones, needs to be heeded. He believes that even these folk have essential gifts and functions to exercise. It is a mistake to bring the world’s evaluative system into the ekklēsia and to set up an honor roll that favors the more presentable and dignified, or those with the more outwardly showy or dramatic gifts. Paul believes that the body of Christ is only truly strong when it gives special honor and attention to its weakest members. The more presentable members do not need such attention.6

In offering honor to its weakest members, the church displays something that is essential to the gospel message itself. Listen to Paul’s description of those whom God has gathered around the “folly” of cross:

God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. (1 Corinthians 1:27-29)

Paul was speaking, in part, about himself. Later he contrasts himself and the other authentic apostles with the arrogant Corinthians:

I think that God has exhibited us apostles as last of all, like men sentenced to death, because we have become a spectacle to the world, to angels, and to men. We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You are held in honor, but we in disrepute. To the present hour we hunger and thirst, we are poorly dressed and buffeted and homeless… We have become, and are still, like the scum of the world, the refuse of all things. (1 Cor. 4:9-13, emphasis added)

Again, this “weakness” was not a distraction from Paul’s ministry. Nor was it a mere happenstance, a set of circumstances that was neither here nor there. Rather, this “weakness” was essential to the nature of the gospel Paul was preaching. It was essential for the display of God’s grace.

Jesus’ weakness in the manger was an essential element of the gospel story. His weakness on the cross was crucial for our salvation. Just so, our weakness today remains an indispensable part of the good news of God’s mighty kingdom.

“My grace is sufficient for you, for my power is made perfect in weakness,” the Lord assured Paul (2 Cor. 12:9).

The Lord’s assurance is for us, too. Therefore we, like Paul, can respond with courage: “I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.”

Are you weak? Do others consider you weak?

Do not despair. Your weakness is exactly what God needs to complete his composition.

He chose you. He placed you. His design is that “the power of Christ” will “rest upon” you.

You may appear weak, dishonorable, and even unpresentable. But you are indispensable.

God needs you. Your weakness is God’s gift to his church.

(Dare I preach this even to myself? “God needs me. My weakness is God’s gift to his church.” I believe. Help thou my unbelief!)

Trust the Artist. Someday we will see that every shadow has enhanced his glory and our joy.


Thank you for reading this blog series. I would love to hear your feedback. What is your experience of strengths and weaknesses in the church? Where have you seen Christians do well or poorly in how we honor the “weak” among us? What have I missed in my exposition? Please share your insights in the comments below. Thank you!

  1. Ken Gire, foreword to The Power of the Powerless, by Christopher de Vinck (Grand Rapids, MI: Zondervan, 1995), 9-10. Bold print added.
  2. Henri J. M. Nouwen, introduction to The Power of the Powerless, by Christopher de Vinck (Grand Rapids, MI: Zondervan, 1995), 18.
  3. Thiselton, ibid., 1008.
  4. On page 287 of The Thiselton Companion to Christian Theology (Grand Rapids, MI: Eerdmans, 2015), Thiselton credits this quote to “J.C. Wand.” Though I have not been able to find the original source, my research confirms that this Wand is otherwise known as John William Charles Wand, Anglican bishop of London after World War II.
  5. Thiselton, First Epistle, 1008.
  6. Witherington, ibid., 263.

Save page

A Heart that Bears Fruit for God (2 of 4)

This is the second part of the sermon I shared yesterday at Followers of Jesus Church Atlanta. Here is my outline for the blog version of the sermon:

Part 1: What Is “Fruit”?
Part 2: Two Kinds of Hearers
Part 3: Isaiah 6 and Hardness of Heart
Part 4: Four Kinds of Hearers and One Goal


TWO KINDS OF HEARERS

Now let’s read our entire text. (Read Matthew 13:1-23.)

I found only two commands in this entire passage. Both are commands to “hear”:

“He who has ears, let him hear… Hear then the parable of the sower.” (Matt. 13:9, 18) —Jesus to the crowds; Jesus to his disciples

The first command (v. 9) is presented in third person: “He who has ears, let him hear,” not “You have ears, so listen up!” The effect of this third person construction is to add emphasis, requiring each listener to ask, “Is he talking to me? Am I ‘he who has ears’? Am I hearing what Jesus wants me to hear?”[1]

This construction also implies that some listeners might not “have ears.” Jesus, therefore, is dividing his audience into two groups: Those who prove they have ears by using them, and those who might as well not have ears, because they aren’t hearing what he is saying.

The second command (v. 18) is in second person: “[You] hear then the parable…” Here there is only one audience: Jesus’ close disciples.

The verses between these two commands are about the same topic: The two kinds of hearers in Jesus’ audience. Let’s examine verses 10-17 more closely.

10 “Then the disciples came and said to him, ‘Why do you speak to them in parables?’

This chapter is the first time the word “parable” appears in Matthew. Jesus had already used short word pictures that could be classed as parables. This chapter, however, is full of parables, some of them extended. Something new is happening in Jesus’ teaching. The disciples are curious. So they come to him, perhaps over “lunch break” or at some other pause in his teaching, for a private explanation.

11 And he answered them, ‘To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given.

Here are the two kinds of hearers: “You” and “them”—the disciples and the crowds. In Mark Jesus says “you” and “those outside” (Mark 4:11)—insiders and outsiders.

The first difference Jesus notes between the two groups is that one group has been given something that the other has not. “It has been given” is what Bible scholars call a “divine passive”; it is a statement written in the passive voice rather than the active voice (“it has been given” rather than “[so-and-so] gave it”). The implication is that God is the “someone” who did the giving. This statement, then, emphasizes God’s sovereignty.

What God gave to one group and not the other was the opportunity or ability “to know the secrets of the kingdom of heaven.” Here we see our theme of “understanding” (hearts that understand and bear fruit). Jesus is saying that God gave his disciples the ability to understand his teachings about the kingdom, but God had not given the crowds that same ability. Why would he do this?

12 For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away.

This verse explains why God gave something to the disciples but not to the crowds.[2] The disciples have something that the crowds don’t have. Because the disciples already have this something, they will be given more by God. Because the crowds don’t have this something, they will lose even what they do have. What was this “something”?

If we scan chapters 8 through 12 (between the Sermon on the Mount and our text), we see that one thing the disciples had was simply a willingness to be Jesus’ disciples, giving up home and braving opposition to follow him. In Matthew 11:25 Jesus prays, “I thank you, Father… that you have hidden these things from the wise and understanding and revealed them to little children.” The disciples, at this point, had only very basic understanding of the kingdom of heaven. But they understood that Jesus’ teachings about the kingdom were worth hearing. They were willing to be Jesus’ “little children” and learn from him.

The crowds, in contrast, and especially their leaders, were refusing to receive Jesus and thus were refusing God himself (Matt. 10:40). They said John the Baptist had a demon and that Jesus was a glutton and a drunkard (Matt. 11:18-19). Their refusal to repent led Jesus to compare them to Tyre and Sidon, to Sodom, and to Nineveh (Matt. 11:20-24; 12:39-41). Their leaders were already conspiring to kill Jesus (Matt. 12:14) and were accusing him of being in league with Satan (Matt. 12:24). And, in passages that form bookends to chapter 13, we see that even Jesus’ own family was failing to do the will of Jesus’ Father in heaven (Matt. 12:46-50; cf. Mark 3:21, where they say Jesus is “out of his mind”) and even his hometown of Nazareth took offense at him rather than believing him (Matt. 13:53-58).

What the disciples already have, then, seems to be the willingness to receive Jesus for whoever he may prove to be, unlike the majority of the crowds who have rejected him. Because the disciples already have welcoming hearts toward Jesus and his kingdom message, God will grant them deeper knowledge of the secrets of the kingdom of heaven. “The Jewish people,” in contrast, “have rejected knowledge of Jesus, so ‘even what they have,’” including their identity as “being God’s kingdom people, will be ‘taken away’ by God” (Matt. 21:43).[3]

13 This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.

Now Jesus answers the disciples’ question, and now he places responsibility fully upon the crowds who have rejected him. Commentator Grant Osborne explains:

“The obduracy [hardness, stubborn resistance] that the people of Israel have shown in chs. 11-12 is the reason Jesus is speaking to the crowds in parables… Jesus responds to Israel’s rejection by using parables to confirm and anchor that rejection… The parables are ‘stones of stumbling deliberately placed in Israel’s path, much like what Isaiah was instructed to do in Isaiah 6.’”[4]

The Jewish crowds have persistently shown that they are not willing to listen to Jesus, so God will not give them the understanding that would lead to repentance and good fruit. The parables, then, are specially designed to convey truth to those who are receptive and hide it from those who are not. “All things have been handed over to me by my Father,” Jesus had already declared, “and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him” (Matt. 11:27). Jesus refuses to “give dogs what is holy” or “throw [his] pearls before pigs” (Matt. 7:6). Instead, he decides to hide his teaching in metaphorical language that forces his listeners to puzzle over what he meant (and, incidentally, makes it harder for his opponents to incriminate him for what he said).[5]

This brings us to Jesus’ quotation of Isaiah 6, which we will examine in the next post.


Your responses are welcome in the comments below!


[1] Schuyler Signor, “The Third Person Imperative in the Greek New Testament,” M.A. Thesis presented to the faculty of Abilene Christian University, April 1999. http://kingstonnychurchofchrist.org/yahoo_site_admin/assets/docs/THE_THIRD_PERSON_IMPERATIVE_IN_THE_GREEK_NEW_TESTAMENT.31201317.pdf  Accessed June 28, 2018. (pp. 2, 22, 23)

[2] “The “for” () that introduces the verse makes it the reason for God’s grace-gift (divine passive “will be given” []) only to the insiders.” Osborne, Grant R.. Matthew (Zondervan Exegetical Commentary on The New Testament series Book 1) (Kindle Locations 9457-9458). Zondervan. Kindle Edition.

[3] Osborne, Grant R.. Matthew (Zondervan Exegetical Commentary on The New Testament series Book 1) (Kindle Locations 9467-9468). Zondervan. Kindle Edition.

[4] Osborne, Grant R.. Matthew (Zondervan Exegetical Commentary on The New Testament series Book 1) (Kindle Locations 9473-9474, 9484-9485, 9490-9491). Zondervan. Kindle Edition. Osborne quotes Witherington (Matthew, 264) in the final line.

[5] Sometimes even Jesus’ enemies understood the basic thrust of his parables, however: “When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them” (Matt. 21:45).


Save page

A Is for Atlanta

God willing, our family will soon be moving to Atlanta, Georgia. In my last post I dropped some hints about us moving to “really bad farmland,” so I thought I should share the news here. Continue reading for a rambling post full of theological and personal reflection.

Five years ago this month we moved to Iowa from New York City, after about seven years in The Big Apple. We came here to support my wife Zonya’s parents as her father’s health declined. Since Albert died in December, we have been “in transition mode,” asking God what’s next for our family. Many options and invitations came our way. Of the many, The Big Peach (aka “Atlanta”) gradually claimed center spot in our thoughts.

I’ve never felt good at making major decisions, but I have learned (slowly, repeatedly) that we can fully trust God to to care and to guide as he sees fit.

There is much mystery in how God guides our steps. I do not believe that it is normally the case that God has one detailed, perfect plan for our lives that he is keeping secret from us, a plan that we must beg him to supernaturally reveal lest we fall short of his perfect will. When we read about God’s will for us in Scripture, it is a much deeper matter: His will is that we be conformed to Christ in all dimensions of our character. In the specific “accidental” choices of life, he usually gives us much freedom. For example, in the choice of a marriage partner, we are to marry “in the Lord” (1 Cor. 7:39) rather than to look for Mr. or Ms. Right. So the normal call in decision-making is a call to walk in wisdom within the moral boundaries God has provided.

But then there are also times when God speaks dramatically into our lives, giving very specific guidance: “Come over to Macedonia and help us” (Acts 16:9). Often such special guidance comes unexpectedly, both in the sense that we aren’t seeking special guidance at the time and that the content of the guidance surprises us. Yet Scripture also records multiple cases of God’s people specially seeking him during times when important decisions are made: “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for us Barnabas and Saul for the work to which I have called them'” (Acts 13:2).

To sum it up, it seems we should follow the example that Paul shares in passages such as Romans 1:9-15, Romans 15:18-32, and 1 Corinthians 16:5-9. Garry Friesen summarizes Paul’s approach in six bullet points:

  • Purposes: Paul adopted spiritual goals that were based on divine revelation.
  • Priorities: He arranged his goals into wise priorities determining what should be done first, second, third, and so on.
  • Plans: Next, he devised a strategy for accomplishing his objectives.
  • Prayer: Through prayer, he submitted himself and his plans to the sovereign will of God…
  • Perseverance: When providentially hindered from accomplishing his plans, he assumed that the delay was God’s sovereign will. This conviction freed him from discouragement…
  • Presentation: Paul explained his decisions on the basis of God’s moral will and his personal application of wisdom. 1

I—like some other people whose decisions I have respected—have found Garry Friesen’s book Decision Making and the Will of God to be freeing. I might tweak Friesen’s discussion in a few spots, such as his understanding of special guidance through spiritual gifts such as prophecy. But I think his approach sets a strong biblical foundation for making decisions that please God. (For a very similar approach in a much shorter span, see Kevin DeYoung’s Just Do Something: A Liberating Approach to Finding God’s Will.) Turn your heart passionately after God and trust, child-like, that he will guide you.

So how has God been guiding us toward Atlanta? I’ll give the “short” version in another series of bullet points:

  • We began intentionally praying for guidance immediately upon Albert’s passing in December, and we began asking counsel of long-time friends and advisers early this year.
  • God began working much earlier. I’ll start with my shoulder problems which began about June, 2014—though I could trace God’s sovereign hand back to my birth and before. These shoulder problems drastically reduced my hours at work for over half a year—which gave me much more time to launch this website.
  • A “Steve Smucker” sent me a Facebook message in mid-February that included this:

Dwight, I’ve been following your posts for a short while now and have been thoroughly enjoying your thoughts and writings… I am curious about a statement you made a while back that seemed to insinuate the possibility of you relocating to another area… [A friend] and I have been in discussions for the last few months about the possibility of starting an Anabaptist church here in the city… Last week your name came to my mind for some reason. My wife and I have been wishing for several years to have another couple or two join us in ministering to the community. We have contacted two other couples in the last year but it has not worked for either. Obviously there would need to be a lot of discussion to see if we are compatible both in our spiritual understanding and vision as well as general life. As I mentioned before I have found many of your posts resonating strongly within me… I know this is abrupt and as far as I know you don’t really know myself or my wife. We do see a lot of opportunities to serve and witness throughout Atlanta and see it as an area that is needing a rebirth of genuine Scriptural teaching as well as authentic Christianity in our lifestyle. Please prayerfully consider this. I completely understand if you already have somewhere God is taking you and your family, if there is hesitation about us due to not knowing us or any other reason, so if this is something you know right away is not for you feel free to let me know.

  • This message led to some written dialogue, followed by several long phone calls.
  • By May, Zonya and I felt peace about reducing our many options to a short list of three, one being Atlanta. (I’m leaving out some really significant pondering and dialogue regarding other options.)
  • In June we visited Atlanta. I think it was my first time in the city. It was certainly our first time meeting Steve and Christy and their family. On our way there, I told Zonya that this felt a bit like going on a first date: We might walk away from this never to return, saying “Well, that was interesting!” Or it might be all fuzzy and unclear when we’re done. Or it might be instantly life-changing. Which was it? Well, all ten of us (they have three young boys, we have three young girls) hit it off famously and immediately during our four-day visit. Within minutes the children were happily playing by themselves, and we adults spent long hours comparing life stories and personal convictions and biblical understandings and visions for church and ministry. By the time we left, we knew we had at minimum gained new friends.
  • The rest of June and July we communicated more with the Smuckers and also followed up on our other short list options. (One of these is part-time teaching at a Bible school. We have applied and are awaiting a response.)
  • August arrived and we still felt peace and desire regarding Atlanta. So we specially gave the month of August to God, inviting him to say “no” or “not yet” regarding Atlanta if he saw fit. We told him we would say “yes” to Atlanta if he didn’t send an orange or red light before September 1. During this month Zonya and I took time each week to fast, pray, and listen. Steve and I also exchanged character references. All the references that Steve provided spoke highly of his character, and I also had a really good phone visit with his dad, Elmer (formerly a bishop in Lott, Texas).
  • It was a bit hard to sleep the night of August 31, and not just because I was sleeping in a tent in the backyard with my family. When we woke up in the morning, we finally made our decision: We were moving to Atlanta!

We’ve had some interesting conversations with our children in the past few days. Several days ago our oldest (six) asked me, “So, what church will we be part of in Atlanta?” I told her that Steves and us will be a church together. “What, a ten-person church?!” But a smile peeked around the surprised look. I assured her our goal is to invite others to join us as a church and follow Jesus together. “Dad, are there any other churches in Atlanta?” “Oh, there’s a lot, over 100.” “Are there any Mennonite churches?” “Yes, I know of two. But I’m sad to say that in some ways they don’t obey the Bible very well.” “Maybe some of them will decide to join our church.” “That would be wonderful.”

Last evening our middle daughter (four) asked me earnestly, “Dad…? Did God say Yes?” (It took me a moment to confirm she was asking about our move to Atlanta.) Well, what is the right answer? Though I have a lot of peace about our decision, I can’t point to any undisputable special revelation from God telling us he wants us to go. So I told her that, yes, I think God will be very pleased if we move to Atlanta to learn to live in love and truth with Steve and Christy and their family and invite others to help us follow Jesus. She seemed content with this answer, and so am I. God will redirect if he so chooses.

I’m excited to think of raising our family in a new church in Atlanta! History shows that most Christian organizations, including churches, go through a common life cycle that has been summarized as Man –> Movement –> Machinery –> Monument. God can bring revival that rescues us from this “death cycle,” but look around and you will see a lot of churches where most participants have long lost the vision of the founding generation. Yes, God can certainly deliver us from this death cycle. And I think one of the very best ways he prefers to do this is by sending many of us out as men and women to begin new movements—new ministries and churches that express in fresh ways the Great Commission heart of God. (This sending vision can also rejuvenate the “old” church.) So it excites me to have the opportunity to raise a family in a setting that is decidedly not at the “Monument” stage—to give them the chance to be part of the first (or second) generation in the life cycle of a church. Yes, new churches bring great challenges and dangers. But none greater than those facing old churches!  (For more on these ideas, see Historical Drift: Must My Church Die? by Arnold L. Cook.)

So, that’s a peek into some of the decisions our family has been making in recent months. Now we’re facing many more: Which Atlanta neighborhood should we move into? Which house? What about employment options? Ministry options? And what about learning to make decisions as a fledgling two-family church? At this point we expect to move as soon as we settle the housing question (perhaps already this year), and I expect to continue writing for Open Hands and to seek new piano students. Much else remains to be discovered as we and the Smuckers learn to seek the Lord together.

If you think of us, please pray also that God will meet the needs that we did not say “yes” to. Pray especially for our dear friends here in Leon, Iowa. There are church needs and loved ones here that tug on our hearts. We long for God’s kingdom to come and his will to be done ever more fully!

If you want to know more about Steve and Christy, you can visit one of Christy’s excellent websites—which are way more attractive than mine, by the way:

And what will a move to Atlanta (God willing) mean for this website? Here are some things I expect:

  • My posts may be more sporadic during the months of moving.
  • The challenges of learning to live as a new local expression of Christ’s body will affirm and sharpen my focus on ecclesiology. What constitutes a church? What does a church do when it gathers? How are church leaders chosen? How are decisions made? Who is a church member? How do churches share the gospel? How do they make disciples? How do they serve their communities? How do they live as a community? How do they relate to other congregations in the neighborhood?
  • Sooner or later (probably sooner) I will need to gain a firmer grip on some tough issues like responding to divorce and remarriage.
  • My idealism will be further tested on the anvils of real life and real life will issue new cries for ideals worth living.
  • Urban living and cross-cultural relationships will reduce my exposure to traditional rural Mennonite concerns and increase my ponderings about welcoming all peoples to the gospel way.
  • I will likely want to read books like House Church and Mission and The Best Kept Secret of Christian Mission and A Light to the Nations and King Jesus Claims His Church and Divided by Faith and Building a Healthy Multi-ethnic Church and Our God is Undocumented and books by John Perkins and a host of others I haven’t yet seen…
  • My computer may overheat when The Big Peach cooks next summer, and that might be the end of Dwight Gingrich Online.

It’s a bit hard to think that my children might never learn to properly skate, let alone play hockey. Our oldest shed tears over this recently, and I nearly did, too.

But I’m excited that our family is moving into new adventures with God. He’s led the way from The Great White North to The Big Apple and The Corn State. Now it’s on to The Big Peach—and someday to the New Jerusalem on the New Earth!

For Christ and his Church,
Dwight


If you have thoughts on decision-making, our upcoming Atlanta move, or anything else worth hearing, share them in the comments below. Thank you!

  1. Decision Making and the Will of God, rev. and updated ed. (Colorado Springs, CO: Multnomah Books, 2004), 230.

Save page