My Review of a Light to the Nations

Check out my review of Michael W. Goheen's A Light to the Nations in Credo magazine here.

The Ecclesiology of Watchman Nee

Check out my article on "The Ecclesiology of Watchman Nee," in the latest edition of Global Missiology Journal.

Great Missionary Quote

"Much weakness in evangelical mission work and mission churches is due to the fact that the missionaries have not been able or willing to make such cultural adaptation, social integration, psychological penetration, and spiritual identification as to make spiritual fellowship deep, lasting, contagious and vital. Somehow the wall of separation was not broken down. Isolationism developed or continued, and real effectiveness did not bless the work. There was no real communication or communion with the people he came to serve. The cultural worlds, though existing side by side, never really met and melted together. The missionary never 'sat where they sat,' though he sacrificed much and put forth great effort to communicate to them a message so precious to himself."

George W. Peters, A Biblical Theology of Missions (Chicago: Moody Press, 1972), p. 164.

Avery Willis Graduated to Glory

I just received this news from the IMB prayer coordinator for the European Affinity Group:

Please lift up the family of Avery Willis (former IMB Senior Vice-President for Overseas Operations). Avery has been battling Leukemia for the last 7 months, and in his son’s words, he “graduated to Glory early this morning, July 30. He died peacefully, without pain or anxiety.” Funeral and memoriam arrangements will be posted on http://www.caringbridge.org/visit/averywillis later. In lieu of flowers, he wanted donations to be made to the Lottie Moon Christmas Offering or the International Orality Network. Details of how to do so will also be on the caring bridge site. Give praise for all that the Father has done through Avery’s life and ask the Father to give comfort to his family at this time.

A Review of Latourette's "A History of the Expansion of Christianity, Vol. 7"

I am posting here a review I wrote last year of the seventh volume of Kenneth Scott Latourette's classic work, A History of the Expansion of Christianity for an assignment in my doctoral studies at Southeastern Seminary. The reason I am posting this here is primarily in response to a comment by Rick Presley on the comment stream on my post on Christ, the Faithful Suffering Servant in the Midst of Culture, over at sbcIMPACT! The main point I am wishing to illustrate, through my posting of this, is that the question of the advance of the gospel, and of the Christian movement, across the centuries, and around the world, is complex, and made up of many ebbs and flows, in which it has seemed, at times, we were taking three steps forward, and two steps back, and, at other times, two steps forward, and three steps back. All in all, I personally (not necessarily Latourette) would argue that, little by little, the Great Commission is being fulfilled, and we have warrant, both historically and biblically, to think that it eventually will be fulfilled to the degree Jesus intended and envisioned when He gave it. However, that does not necessarily entail, along with it, the Christianization of the world, or the total transformation of culture or the societies in which culture is rooted. And now, my review of Latourette...

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Kenneth Scott Latourette’s seventh volume of A History of the Expansion of Christianity, entitled Advance Through Storm, covers the period from 1914 to 1945. Latourette was highly qualified to undertake the task of writing on this topic. He served as traveling secretary for the Student Volunteer Movement for Foreign Missions, missionary in China for two years, Professor of Missions and World Christianity and Chairman of the Department of Religion at Yale University, as well as Director of Graduate Studies at Yale Divinity School. He was also a Baptist minister, and served as president of the American Baptist Convention and the American Baptist Foreign Mission Society. He was broadly evangelical in his convictions and an enthusiastic supporter of the ecumenical movement.

His central thesis was that “throughout its history [Christianity] has gone forward by major pulsations. Each advance has carried it further than the one before. Of the alternating recessions, each has been briefer and less marked than the one which preceded it” (History of the Expansion, vol.7 [1945], p. 494). He believed that “in A.D. 1944 Christianity was affecting more deeply more different nations and cultures than ever before.” Yet at the time of his death he was unsure whether the period from 1914 to 1960 was a period of advance or retreat.

As the final volume of the seven volume set, Volume 7 has some unique characteristics. At the time of publication, World War II had recently finished, and many aspects of the final outcome for the world at large, as well as for Christendom, were still very much up in the air. Spanning only 30 years, the period covered in Volume 7 is by far the briefest of the seven volumes. It is debatable whether or not the date of 1945 should have been regarded as a legitimate point for closing out an era of the advance of Christianity. Evidently, during the time period covered by Volume 7, two major events had a significant bearing on the expansion of Christianity in the world, namely, World War I and World War II. Also, as the final volume of the series, Latourette gives a summary of the entire seven-volume set, as well as some concluding comments including some interesting personal observations.

By the beginning of the period covered in Volume 7, Christian churches were present in practically all regions and countries of the world, though still a tiny minority in many. Having traversed the “great century” of expansion (1800 to 1914), the geographical and numerical growth of the Christian movement continued from 1914 to 1945. At the same time, various obstacles, including, most notably, two world wars, put a damper on the enthusiasm generated by the upward trajectory of the previous era. The remarkable thing is that, in spite of these obstacles, in most places, Christianity continued to grow.

Volume 7 is organized in the following format: after a brief (4-page) introduction, two chapters—one on “Movements which Gave the Age its Distinctive Character” and one on “The Processes by which Christianity Spread”—set the stage for the bulk of the book, which is dedicated to an exploratory circuit of developments in virtually all the world, beginning in Europe, and continuing on through the United States; British, Danish, and Dutch territories in the Americas; Latin America; the lands in the Pacific; Madagascar, Africa south of the Sahara; the northern shores of Africa and the Near East; India; South-eastern Asia; China; and the Japanese Empire. Four concluding chapters provide: a summary of the material covered in Volume 7; a summary of the material covered in the entire 7-volume set; a comparison of the advance of Christianity with the advance of other world religions; and an all-important personal evaluation by the author of the implications of the content presented throughout the project.

In the introduction, the main developments from a global perspective in the period between 1914 and 1945 are presented. Following on the heels of the progress of the nineteenth century, Christianity consolidated its position as a truly worldwide religion. The rate of growth, however, was not as dramatic as that of the previous century. The title of Volume 7, “advance through storm” references the tragic incidence of the two global conflagrations that have come to be known as World War I and World War II.

With respect to movements that left their imprint on the era, scientific and technological developments led to a world in which distances were shortened and peoples which had previously lived in relative isolation were brought into contact with each other. This, in turn, provoked a resurgence of nationalism and racial tension. Political and social movements which had previously been limited to small minorities gained access to wider influence, facilitating revolutions and threatening reversals of long-term hegemonies, such as that of Christendom in Western Europe. Resentment grew among non-Western peoples toward Western imperialism, which was often associated with Christian missionary advance. In many places, individual freedoms were curtailed and replaced with increased governmental controls, many of which were adverse to Christianity.

While the trend of the preceding century had favored the advance of Protestantism, during the period covered in Volume 7, Roman Catholicism made a moderate recovery of relative strength in comparison to other Christian groups, though there were many exceptions to this in various locations and contexts. Another significant trend was a steady move away from the longstanding norm of Christianity as primarily a territorial faith holding sway culturally, albeit in relatively limited locations, to that of a minority religion spread out among a wider variety of places and cultures. This meant an overall loss of influence in many Western settings offset by a gain of influence in many non-Western settings. Linked to this trend was an increase in indigenous leadership among many of the newer churches.

Another significant development issuing forth from within Protestantism during this period was the advance of the ecumenical movement. On the heels of the World Missionary Conference in Edinburgh in 1910, organizations such as the International Missionary Council, and subsequently, the World Council of Churches, channeled the impetus for this development. In response to what was perceived as compromise on essential doctrine, the fundamentalist movement provided an alternative rallying point.

As far as the processes by which Christianity spread are concerned, although there were still some exceptions in places like India and Africa, there was a general shift away from mass movements toward the conversion of individuals. There was practically no advance on the part of the Eastern churches, with the continued expansion of Christianity centered almost exclusively in Roman Catholicism and Protestantism. Although with different emphases, missionaries from Catholic sectors, as well as both liberal and more fundamentalist wings of Protestantism, continued to make inroads throughout a great part of the world. The disintegration of many non-Western cultures helped to open the door for greater influence from the West, especially when accompanied by educational and medical benefits.

As the focal point of much of both of the world wars, Europe was one of the areas of the world most directly affected by the storms of the era. According to Latourette, although organizationally, and in number of adherents, Christianity was weaker in 1945 than in 1914, in influence it was stronger.

The Bolshevik revolution of 1917 in Russia brought about drastic changes in the religious landscape of that country. Efforts on the part of the Communist regime to stamp out Christianity were initially focused primarily on the Orthodox Church, but later came to target the dissenting churches, such as Baptists, Brethren, and Seventh Day Adventists, as well. Though Christianity survived the persecution during this period, especially in the rural areas, the losses were significant.

In Italy, the Catholic Church was actually bolstered somewhat by the advent of Fascism, as the government saw religion as a means to unite the country. Protestant groups, however, were, in varying degrees, suppressed, and saw miniscule growth during this time. Spain, which remained neutral during World War II, preoccupied with its own recovery after a brutal civil war in the 30’s, also saw a retrenchment of Catholic domination, and a corresponding repression of Protestantism.

There was a similar attempt on the part of the Nazi regime in Germany to use the church (in this case, both Catholic and Protestant) as a tool to further the aims of the government. There were varied responses from within both faith traditions, from those who openly supported and endorsed the Nazi regime, to those who were arrested and imprisoned for their brave opposition. Although, in general, churches decreased numerically during this time period, there were signs, at the end of the war of a renewed interest in religion. In several of the countries occupied by German forces, such as Norway, Denmark, the Netherlands, Belgium, France, Greece, Serbia, and Czechoslovakia, Christians were more united in their opposition, despite German attempts to persuade them to adopt a different stance. Persecution of the Jews played a special role in awakening the conscience of many in countries such as the Netherlands and France in their opposition to the Nazi agenda.

In Great Britain, where church attendance had dwindled to 5 to 10 percent in the period leading up to World War II, the tragedies of the war, although inflicting grave difficulties upon the churches, served to galvanize many toward greater involvement in serving the needy, and renewed religious commitment.

In the United States, the growth in church membership, which had steadily increased throughout the preceding century, continued, though it is possible the level of intelligent Christian commitment did not keep pace. On an international level, the prominence of the United States was growing, both in the realm of politics and religion. A drop-off in immigration numbers saw a corresponding decline among Roman Catholics, but an increased strength in finances and international influence of American Catholics. At the same time, Protestant efforts at evangelizing Catholic immigrants, and establishing ethnic congregations, met with some success. Mission efforts among Native Americans, both by Catholics and Protestants, moved forward as well. Among African-Americans, Christianity continued to grow, primarily among Protestants (most notably Baptists and Methodists), embracing a large majority of the black community, though church cooperation across racial lines was still very limited.

This period also witnessed the rapid growth of the newly born Pentecostal movement, as well as other similar minority denominations. Various developments in interdenominational cooperation, including significant American representation in the worldwide ecumenical movement, were countered by the steady progress of Fundamentalism.

In Canada, one of the most significant developments was the merger of Methodists, Congregationalists, and a large percentage of Presbyterians, forming the United Church of Canada. This period also witnessed growth among Roman Catholics, and the arrival of Mennonite immigrants from Russia, especially in the Western provinces.

In many countries of Latin America, throughout this period there was a struggle for power and influence between political factions of Communism, on the one part, and Fascism, on the other. The Fascists were linked mostly with the Falangists from Spain, promoting a movement toward a united Hispanidad, and, by extension, greater commitment to Roman Catholicism. In spite of this, after 1914, the Protestant growth of Protestantism outstripped that of Catholicism, largely following the impetus of missionary efforts from the United States. Another development was greater cooperation among Protestants. Various federations and councils of Protestants/Evangelicals were formed during this period.

During the same period, strong anti-clerical sentiments provoked a decline in church growth in Mexico, especially among Catholics, but also, to some extent, among Protestants. In contrast, the vibrant growth of Christianity in Brazil, especially among Protestants, and largely through indigenous lay initiative among the lower classes, was encouraging.

Among the countries in the Pacific, there were marked differences in the overall state and advance of the Christian movement. Australia saw, simultaneously, a relative loss of attachment and interest in Christian faith, efforts toward church unity and cooperation, and a gradual lessening of dependence upon mother churches in Great Britain. New Zealand was not as affected by the losses in Christian commitment as Australia. It also saw the birth of a large sectarian movement among the Maori people during this period. The islands of Polynesia were already largely Christian, at least in name, by 1914. Church growth in Melanesia and Micronesia was significant, though, in the succeeding period. The East Indies experienced a revival of Islam as well as a continued growth of Christianity, along with increased autonomy of the churches. A change from Spanish to American control brought about a corresponding interest in American culture and Protestant growth in the Philippines, the country with the largest grouping of Christians in Asia.

Sub-Saharan Africa saw a huge jump in Christianity, with as much as a five-fold increase, as the cultures of many traditional, primitive societies were disintegrating as a result of contact with the outside world. Significant growth was seen among both Catholics and Protestants, at different rates in different countries and among different people groups, marked, at times, by competition and tension between the two groups. This period also saw the founding of various African Independent churches (with varying degrees of Christian orthodoxy), the emergence of charismatic “prophets,” and the activity of sects such as the Jehovah’s Witnesses.

In North Africa and the Middle East, the picture was totally different. Primarily as a result of the decline of the older, indigenous churches in Turkey, Iraq, and Persia, and corresponding Islamic advances, the proportion of Christians to the total population in the region decreased to levels not known since the second or third century. In spite of this, there were still small gains on the part of both Protestants and Roman Catholics, linked primarily to missionary efforts from the West.

India saw a massive movement toward increased nationalism, both in the secular realm and in the Christian churches, with greater indigenous leadership. There were significant gains on the part of the Roman Catholics and Protestants, with the latter especially attracting large amounts of converts from among the lower castes. Although still comprising only 2% of the overall population, the amount of professing Christians doubled during the 30-year period between 1914 and 1945. During the same period, the growth of Christian schools had an impact beyond the boundaries of the churches. Although not all Christian groups participated equally, there were also important ecumenical advances, through the organization of the National Christian Council, and the formation of the United Church of North India and the South India United Church.

With the exception of Ceylon, Christian churches throughout the entire region of South-Eastern Asia were severely affected by the Japanese invasion of the 1940’s. Many missionaries from the United States and Great Britain fled from their places of service. In spite of this, there was uneven Christian growth in the region, from continued growth among the Karens and other ethnic minorities in Burma, the responsiveness of ethnic Chinese in the Malay Peninsula, and Roman Catholic advances in French Indo-China, to entrenched resistance to the gospel from Buddhist Burmese and Thais as well as Muslim Malays.

Some of the most revolutionary changes in the world during this period took place in China, as age-old traditions crumbled under the weight of influence from the West. This, in turn, opened the door for dramatic growth on the part of the Christian churches, especially among Protestants, although, at the end of this period, they were still significantly less numerous than the Catholics. In spite of the increasing influence of communism, and repression imposed during the Japanese invasion, Chinese Christians experienced greater unity and cooperation, and in some places, such as Shantung, extraordinary revival.

The final region considered by Latourette in Volume 7 is the Japanese Empire, including Japan, Formosa, and Korea. On the heels of the World War II, Protestant missionary efforts, proceeding mostly from the United States and Great Britain, were greatly hampered, while Catholic missions, based primarily out of France, Germany, and Spain, were able to continue without much government interference. In spite of this, the Protestant churches moved forward under indigenous leadership. One particularly significant effort was the Protestant “Kingdom of God” movement under the competent leadership of Toyohiko Kagawa. In 1941, largely as a result of government pressure, practically all the different Protestant denominations came together to form the united Church of Christ in Japan.

After summarizing the advance of Christianity throughout its first 1900 years, Latourette posits three major ways in which Christianity advanced, in spite of the storms it had to traverse, during the period from 1914 to 1944:

In the first place, Christianity and its influence were more nearly evenly distributed across the face of the earth . . . In the second place, Christianity was more deeply rooted among non-Occidental peoples . . . In the third place, Christians were being knit more consciously into a world-wide fellowship than had been the case since the first three centuries when the Catholic Church was coming into being. (464)

By the end of the first half of the twentieth century, according to Latourette, Christianity still had not become totally universal, nor had it replaced the other religions of the world. It was still largely identified with European culture, and its geographic extension came about primarily through the conversion of polytheists and animists. Although it had made some inroads among Confucianists, it still had not made many converts, comparatively speaking, from Islam, Hinduism, or Buddhism.

In spite of this, the advance of Christianity was unique. Its advance throughout the world was more widespread than that of any other religion. By 1944, there was hardly any people group or society among whom Christianity had not made at least some converts. It had shown itself able to transcend cultures, as well as survive the death of cultures with which it had become closely linked.

Although it was likely very difficult in 1945 to predict the events of the following 64 years, there are several elements that, from a more informed vantage point, may have merited greater treatment. Among the most significant of these has been the phenomenal growth of the Pentecostal and Charismatic movements, as evidenced in such documents as the Pew Study on Pentecostals, the World Christian Encyclopedia, Operation World, and The Church is Bigger than You Think, by Patrick Johnstone, as well as The Next Christendom and The New Faces of Christianity by Philip Jenkins. Parallel to this development has been the massive expansion of Christianity in the Global South. At the same time, the decline of Christianity in the West since 1945, both numerically as well as in influence, appears to be more significant than that foreseen by Latourette.

In Latourette’s opinion, though the future remained to be seen, there was a good possibility that Christianity would continue to expand. However, from his perspective, this expansion would not come about through absorbing other religions and creating a new synthesis, but rather an uncompromising conviction of the centrality of Jesus and loyalty to him. The different brands of Christianity which were most successful at advancing varied from age to age and from region to region. However, the greatest inroads were most often made by those who were most strongly committed to Christ, expressing this commitment through missionary proclamation.

In contrast, over the long haul, one of the most insidious influences sapping the vitality of the Christian movement has been official governmental assimilation and control, and a corresponding nominal commitment to faith on the part of its adherents. Ironically, Latourette comes across as somewhat torn between conceding prominence to the social influence of Christianity, as seen through the advance of democracy in the world, and the concurrent disintegration of Western society through tragic events such as the two world wars. In many ways, the tension underlying Latourette’s analysis of the events depicted in Volume 7 may be seen as emblematic of the shift from the postmillennial optimism of previous eras to more pessimistic eschatological visions reflective of the realities of the succeeding era.

E-Index: Rogers-Yarnell Dialogue on the Great Commission

Introduction

Letter #1, Two Requirements for a Universal Fulfillment of the Great Commission, by Malcolm Yarnell

Letter #2, A Steward must be Found Faithful, by David Rogers

Letter #3, Centripetal and Centrifugal, by Malcolm Yarnell

Letter #4, To Whom is the Great Commission Given?, by David Rogers

Letter #5, The Great Commission is Given to the Gathered Church, by Malcolm Yarnell

Letter #6, The End-Vision of the Great Commission, by David Rogers

Letter #7, Both the End and the Means are Established by the Lord, by Malcolm Yarnell

Letter #8, A Matter of Emphasis?, by David Rogers

Letter #9, Complete Obedience versus Hesitant Discipleship, by Malcolm Yarnell

Letter #10, The Universal Scope of the Great Commission, by David Rogers

Letter #11, Freedom, Power and Authority in the Great Commission, by Malcolm Yarnell

Letter #12, Enduring Submission to the Great Commission, by Malcolm Yarnell

Letter #13, Obeying the Commands of Jesus, by David Rogers

Letter #14, John Gill on Romans 14 and 15:1-7, by David Rogers

Letter #15, The Illustration of the Hypothetical "Common Loaf Denomination", by David Rogers

Letter #16, A Condensed Response to Your Last Three Letters, by Malcolm Yarnell

Letter #17, Further Discussion on Cooperation and Obedience, by David Rogers

Letter #18 (Part I), Faith and Faithfulness: Truth, Love, and the Limits of Fellowship, by Malcolm Yarnell

Letter #18 (Part II), Faith and Faithfulness: Truth, Love, and the Limits of Fellowship, by Malcolm Yarnell

Letter #18 (Part III), Faith and Faithfulness: Truth, Love, and the Limits of Fellowship, by Malcolm Yarnell

Letter #19, A Deep Division?, by David Rogers

Personal Update & Adrian Rogers Legacy Library

For those of you who may have followed my personal life and ministry to any degree, I want to take the prerogative of sharing a personal update, as well as an exciting announcement.

After 19 years of missionary service to Spain (including the last two years in which we have been on Stateside Assignment and Leave of Absence), Kelly and I have come to a decision to officially resign from the International Mission Board. Our hearts are still very much committed to the advance of God’s Work around the world, and, in a special way, with the people of Spain, and the many dear friends we have there. We also remain supportive of the work of the IMB, and continue to pray God’s richest blessings on all of our colleagues who continue to serve Him through this strategic organization that God is continuing to use in mighty ways around the world. However, through various circumstances, God has made clear to us in the past months that, for the welfare of our family, we need to spend the next season of our lives living in the United States.

On the heels of this painful decision, God has graciously provided an opportunity for me to continue in fulltime ministry with the Adrian Rogers Pastor Training Institute. Among other projects in which I am involved, ARPTI has recently finished production of the 14-session, 10-DVD, “What Every Pastor Ought to Know” training course in Spanish. There are some exciting opportunities opening up in the near future to carry these materials to Latin America, and join hands with national Christian leaders, to train pastors on a wide-scale basis in various countries.

Another project on which I am dedicating significant time at present is the production of the Adrian Rogers Legacy Library. The following paragraphs, lifted from the Adrian Rogers Legacy Library website, give a brief overview of what this is all about…

The family of Adrian Rogers, along with the Adrian Rogers Pastor Training Institute, announces the formation of the Adrian Rogers Legacy Library. The goal of the Adrian Rogers Legacy Library is to capture the entire lifetime sermon output of Dr. Rogers in a state-of-the art online format.

This sermon library, when finished, will contain the full notes and transcripts of over 4000 sermons by Adrian Rogers, along with streaming audio and video, all in a fully indexed, cross-referenced and searchable format. Library “members” will be able to search Dr. Rogers’ entire body of work by keyword, topic, theme, scripture reference, “Adrianism,” and illustration.

It is a great blessing for me, at this time of my life, to be able to sit at the very same desk at which my father used to work, and spend hours editing texts and materials, knowing that these materials will help to keep his legacy alive, and touch lives for the advance of God’s Kingdom for years to come, both here in the States and around the world.

I would like to invite you to click here and visit the Legacy Library site, and learn more about this monumental project, as well as access a dynamic 5-minute video clip overview

There is also a 2-minute video clip, featuring Dr. James Merritt, presenting an exciting opportunity to become a part of the Legacy Library team, that can be accessed here.

If you would like to learn more about the overall ministry of the Pastor Training Institute, you should click here.

Thank you, from the bottom of my heart, for your prayers for me and my family in this new season of our life and ministry. I hope to keep you posted from time to time, as God continues to lead us and we seek to be obedient to Him.

Rogers Family Prayer Letter

Dear Praying Friends,

During the past 14 months since returning from Spain for our Stateside Assignment, we have been diligently seeking God’s will for the next step in our lives. Actually, several months ago, we had pretty much made up our minds that it was time to go back to Spain, and were making plans to do so not long thereafter. In the meantime, some situations related to our family’s health have surfaced that have caused us to put these plans on hold. After much prayer and soul-searching, we have come to the conclusion that we should remain in the States for the time being, as we continue to seek God’s direction for our future.

This has not been an easy decision. From a wider perspective, we remain as convinced as ever that God has called us and wants to continue to use us for His glory and the advance of His kingdom in the world missions enterprise. The great spiritual need of Spain and the rest of the world still remain as deeply etched upon our hearts as ever. However, we are aware that God has His time and His place for each of us, and that it is in our best interest to submit to His sovereign plan for our lives.

What this means for us at the present is that we will be staying in the Memphis area until at least the end of the current school year. Our normally allotted Stateside Assignment time has run out; so, effective, Nov. 1, we will go on Leave of Absence status with the International Mission Board. This means us going off of salary and benefits, while at the same time being allowed to remain as officially appointed missionaries, and return to the field without need of re-appointment and going through the application process all over again.

This also means that for now we will need alternative sources of income in order to make ends meet. We are grateful to God for doors He is already opening up to provide for us in this area. A temporary position has come open for me (David) with the Adrian Rogers Pastor Training Institute as an editor of training materials in Spanish and English. I am excited to partner with my brother, Steve, in helping to make it possible for the wisdom and anointing that God poured into my father’s life and ministry to continue to bless and prepare others around the world for the task to which He has called them. I am also thrilled to be able to use my Spanish language abilities as PTI looks, in the near future, to make its training materials available to the Spanish-speaking world.

Kelly will be helping to supplement our family income as a representative with Premier Designs, selling jewelry through home shows. We are thankful for this opportunity that will allow for great flexibility as she also home-schools Stephen. Please pray for her as she launches this new home business, that the Lord would provide for our needs and give wisdom in decisions.

In the meantime, Jonathan has moved into his own apartment, and is working as a research assistant at the University of Memphis. He plans to enroll as a student at the U of M in January. We are very grateful for your prayers for him over the past months, as he has dealt with a series of health-related concerns, and has been seeking to find the place God has for him. At present, we are encouraged about Jonathan’s progress and God’s on-going work in his life. Please continue to lift him up in prayer as God lays him on your heart.

Stephen, who will turn 12 in November, is adapting as well as can be expected to all of the last minute changes. In addition to his studies at home, he is going to supplementary classes one day a week at a local home-school support program. He is also signed up for basketball at our church, Faith Baptist. Please pray for his continued adaptation to our new circumstances and the Lord’s provision for good friends and spiritual growth.

In addition to all of the above, we are excited to be involved in the Spanish-language ministry at Faith. It has been encouraging to see this new group take off and the Lord use His people to raise up an ESL ministry, soccer outreach, women’s Bible studies, and discipleship classes in a short time. I (David) have also officially begun work (tons of reading and writing assignments) on my Ph.D. studies in Missions at Southeastern Baptist Theological Seminary, and plan to be there on campus in Wake Forest, NC for three weeks in January for the initial seminars. I also continue to write about missions and ministry on my Internet blog at loveeachstone.blogspot.com, as well as together with several other Southern Baptist bloggers at www.sbcimpact.net.

Thank you for your prayers and support down through the years, as well as for us now in this time of transition in our lives. We are truly blessed to have so many who pray so faithfully for us. We look forward to the days ahead as God continues to reveal His plan for our lives and strategic involvement in the advance of His kingdom around the world.

Your Co-laborers in the Harvest,


David & Kelly Rogers

Non-U.S. Christians Identify Problems in American Missions

Check out the following article from The Christian Post:

Non-U.S. Christians Identify Problems in American Missions

As we seek to be better stewards of the resources God has entrusted into our hands, I believe we must pay close attention to voices like those cited in this article.

Ray Ortlund: "The Emotional Tilt of your Heart"

The following quote from Ray Ortlund is making its way around the blogosphere the last couple of days (for example, here, here, and here). I really love the balance and incisiveness with which Ortlund addresses the subject of Christian unity.

I especially like the following phrase, which I believe captures the essence of what Christian unity is all about:

"...can you move among other Christian groups and really enjoy them? Do you admire them? Even if you disagree with them in some ways, do you learn from them? What is the emotional tilt of your heart – toward them or away from them?"

Here is the longer quote. I have taken the liberty to change the wording, substituting the words "Conservative Southern Baptist" for the word "Reformed" wherever it occurs in the original, in order to bring home the point being made for the majority of the readers here at Love Each Stone.

Whatever divides us emotionally from other Bible-believing, Christ-honoring Christians is a "plus" we’re adding to the gospel. It is the Galatian impulse of self-exaltation. It can even become a club with which we bash other Christians, at least in our thoughts, to punish, to exclude and to force into line with us.

What unifies the church is the gospel. What defines the gospel is the Bible. What interprets the Bible correctly is a hermeneutic centered on Jesus Christ crucified, the all-sufficient Savior of sinners, who gives himself away on terms of radical grace to all alike. What proves that that gospel hermeneutic has captured our hearts is that we are not looking down on other believers but lifting them up, not seeing ourselves as better but grateful for their contribution to the cause, not standing aloof but embracing them freely, not wishing they would become like us but serving them in love (Galatians 5:13).

My Conservative Southern Baptist friend, can you move among other Christian groups and really enjoy them? Do you admire them? Even if you disagree with them in some ways, do you learn from them? What is the emotional tilt of your heart – toward them or away from them? If your Conservative Southern Baptist theology has morphed functionally into Galatian sociology, the remedy is not to abandon your Conservative Southern Baptist theology. The remedy is to take your Conservative Southern Baptist theology to a deeper level. Let it reduce you to Jesus only. Let it humble you. Let this gracious doctrine make you a fun person to be around. The proof that we are Conservative Southern Baptists will be all the wonderful Christians we discover around us who are not Conservative Southern Baptists. Amazing people. Heroic people. Blood-bought people. People with whom we are eternally one – in Christ alone.

Keep Away from Rome

I sometimes find myself bewildered at the naivete some Evangelicals hold in their views toward Roman Catholicism. I have even seen this attitude in some who come to Spain, both short and long-term, to do missionary work. With this in mind, I present the following article, published on Protestante Digital, a leading Evangelical web-site based out of Spain...

Keep Away from Rome

The Value of Kingdom Collaboration

When I attended COMIBAM 2006, the 3rd Latin American – Iberian World Missionary Conference, in Granada, Spain, one of the main topics dealt with was that of Strategic Partnerships. I believe that the whole question of how we can most effectively join together with different groups of believers from around the world to make a more strategic impact for the completion of the Great Commission is one of the most important issues for the future of world missions.

It is my hope that we, as Southern Baptists, can continue to stay "in the thick" of what God is doing today around the world. The following downloadable PowerPoint presentation put together by Strategic Partnership expert and author Phill Butler is well worth the 5 minutes or so it takes to view it. As we think through how we can be the best stewards possible with the Great Commission resources God has commended into our hands, I think a careful consideration of the ideas presented here should be HIGH PRIORITY.

Download: The Value of Kingdom Collaboration

If you are interested in world missions, whether from the perspective of career missionary, local church pastor, or just as a committed member of the Body of Christ, I also recommend you take the time to peruse the entire collection of resources on the Power of Connecting website. It is chock-full of helpful advice on how to put the "talents" God has placed in your hands to the best use for the advance of his Kingdom, and to avoid some significant pitfalls along the way.

The True Church

THE TRUE CHURCH

By Bishop J. C. Ryle
(1816-1900) Liverpool, England

I want you to belong to the one true Church: to the Church outside of which there is no salvation. I do not ask where you go on a Sunday; I only ask, "Do you belong to the one true Church?" Where is this one true Church? What is this one true Church like? What are the marks by which this one true Church may be known? You may well ask such questions. Give me your attention, and I will provide you with some answers.

1. The one true Church IS COMPOSED OF ALL BELIEVERS IN THE LORD JESUS. It is made up of all God's elect — of all converted men and women — of all true Christians. In whomsoever we can discern the election of God the Father, the sprinkling of the blood of God the Son, the sanctifying work of God the Spirit, in that person we see a member of Christ's true Church.

2. It is a Church OF WHICH ALL THE MEMBERS HAVE THE SAME MARKS. They are all born again of the Spirit; they all possess "repentance towards God, faith towards our Lord Jesus Christ," and holiness of life and conversation. They all hate sin, and they all love Christ. (They worship differently, and after various fashions; some worship with a form of prayer, and some with none; some worship kneeling, and some standing; but they all worship with one heart.) They are all led by one Spirit; they all build upon one foundation; they all draw their religion from one single book — that is the Bible. They are all joined to one great center — that is Jesus Christ. They all even now can say with one heart, "Hallelujah;" and they can all respond with one heart and voice, Amen and Amen.

3. It is a Church WHICH IS DEPENDENT UPON NO MINISTERS UPON EARTH, however much it values those who preach the gospel to its members. The life of its members does not hang upon Church-membership, or baptism, or the Lord's Supper — although they highly value these things when they are to be had. But it has only one Great Head — one Shepherd, one chief Bishop — and that is Jesus Christ. He alone, By His Spirit, admits the members of this Church, though ministers may show the door. Till He opens the door no man on earth can open it — neither bishops, nor presbyters, nor convocations, nor synods. Once let a man repent and believe the gospel, and that moment he becomes a member of this Church. Like the penitent thief, he may have no opportunity of being baptized; but he has that which is far better than any water-baptism — the baptism of the Spirit. He may not be able to receive the bread and wine in the Lord's Supper;but he eats Christ's body and drinks Christ's blood by faith every day he lives, and no minister on earth can prevent him. He may be ex-communicated by ordained men, and cut off from the outward ordinances of the professing Church; but all the ordained men in the world cannot shut him out of the true Church. It is a Church whose existence does not depend on forms, ceremonies, cathedrals, churches, chapels, pulpits, fonts, vestments, organs, endowments, money, kings, governments, magistrates or any act of favor whatsoever from the hand of man. It has often lived on and continued when all these things have been taken from it. It has often been driven into the wilderness, or into dens and caves of the earth, by those who ought to have been its friends. Its existence depends on nothing but the presence of Christ and His Spirit; and they being ever with it, the Church cannot die.

4. This is the Church TO WHICH THE SCRIPTURAL TITLES OF PRESENT HONOR AND PRIVILEGE, AND THE PROMISES OF FUTURE GLORY ESPECIALLY BELONG; this is the Body of Christ; this is the flock of Christ; this is the household of faith and the family of God; this is God's building, God's foundation, and the temple of the Holy Ghost. This is the Church of the first-born, whose names are written in heaven; this is the royal priesthood, the chosen generation, the peculiar people, the purchased possession, the habitation of God, the light of the world, the salt and the wheat of the earth; this is the "Holy Catholic Church" of the Apostles' Creed; this is the "One Catholic and Apostolic Church" of the Nicene Creed; this is that Church to which the Lord Jesus promises "the gates of hell shall not prevail against it," and to which He says, "I am with you always, even unto the end of the world"(Matt.16:18; 28:2).

5. This is the only Church WHICH POSSESSES TRUE UNITY. Its members are entirely agreed on all the weightier matters of religion, for they are all taught by one Spirit. About God, and Christ, and the Spirit, and sin, and their own hearts, and faith, and repentance, and necessity of holiness, and the value of the Bible, and the importance of prayer, and the resurrection, and judgment to come — about all these points they are of one mind. Take three or four of them, strangers to one another, from the remotest corners of the earth; examine them separately on these points: you will find them all one judgment.

6. This is the only Church WHICH POSSESSES TRUE SANCTITY. Its members are all holy. They are not merely holy by profession, holy in name, and holy in the judgment of charity; they are all holy in act, and deed, and reality, and life, and truth. They are all more or less conformed to the image of Jesus Christ. No unholy man belongs to this Church.

7. This is the only Church WHICH IS TRULY CATHOLIC. It is not the Church of any one nation or people; its members are to be found in every part of the world where the gospel is received and believed. It is not confined within the limits of any one country, or pent up within the pale of any particular forms of outward government. In it there is no difference between Jew and Greek, black man and white, Episcopalian and Presbyterian - but faith in Christ is all. Its members will be gathered from north, and south, and east, and west, and will be of every name and tongue — but all one in Jesus Christ.

8. This is the only Church WHICH IS TRULY APOSTOLIC. It is built on the foundation laid by the Apostles, and holds the doctrines which they preached. The two grand objects at which its members aim are apostolic faith and apostolic practice; and they consider the man who talks of following the Apostles without possessing these two things to be no better than sounding brass and tinkling cymbal.

9. This is the only Church WHICH IS CERTAIN TO ENDURE UNTO THE END. Nothing can altogether overthrow and destroy it. Its members may be persecuted, oppressed, imprisoned, beaten, beheaded, burned; but the true Chruch is never altogether extinguished; it rises again from its afflictions; it lives on through fire and water. When crushed in one land it springs up in another. The Pharaohs, the Herods, the Neros, the Bloody Marys, have labored in vain to put down this Church; they slay their thousands, and then pass away and go to their own place. The true Church outlives them all, and sees them buried each in his turn. It is an anvil that has broken many a hammer in this world, and will break many a hammer still; it is a bush which is often burning, and yet it's not consumed.

10. This is the only Church OF WHICH NO ONE MEMBER CAN PERISH. Once enrolled in the lists of this Church, sinners are safe for eternity; they are never cast away. The election of God the Father, the continual intercession of God the Son, the daily renewing and sanctifying power of God the Holy Ghost, surround and fence them in like a garden enclosed. Not one bone of Christ's mystical Body shall ever be broken; not one lamb of Christ's flock shall ever be plucked out of His hand.

11. This is the Church WHICH DOES THE WORK OF CHRIST UPON EARTH. Its members are a little flock, and few in numbers, compared with the children of the world; one or two here, and two or three there — a few in this place and few in that. But these are they who shake the universe; these are they who change the fortunes of kingdoms by their prayers; these are they who are the active workers for spreading the knowledge of pure religion and undefiled; these are the life-blood of a country, the shield, the defence, the stay, and the support of any nation to which they belong.

12. This is the Church WHICH SHALL BE TRULY GLORIOUS AT THE END. When all earthly glory is passsed away then shall this Church be presented without spot before God the Father's throne. Thrones, principalities, and powers upon earth shall come to nothing; dignities, and offices, and endowments shall all pass away; but the Church of the first-born shall shine as the stars at the last, and be presented with joy before the Father's throne, in the day of Christ's appearing. When the Lord's jewels are made up, and manifestation of the sons of God takes place, Episcopacy, and Presbyterianism, and Congregationalism will not be mentioned; one Church only will be named, and that is the Church of the elect.

13. Reader, THIS IS THE TRUE CHURCH TO WHICH A MAN MUST BELONG, IF HE WOULD BE SAVED. Till you belong to this, you are nothing better than a lost soul. You may have the form, the husk, the skin, and the shell of religion, but you have not got the substance and the life. Yes, you may have countless outward privileges; you may enjoy great light, and knowledge — but if you do not belong to the Body of Christ, your light and knowledge and privileges will not save your soul. Alas, for the ignorance that prevails on this point! Men fancy if they join this church or that church, and become communicants, and go through certain forms, that all must be right in their souls. It is an utter delusion, it is a gross mistake. All were not Israel who were called Israel, and all are not members of Christ's Body who profess themselves Christian. TAKE NOTICE; you may be a staunch Episcopalian, or Presbyterian, or Independent, or Baptist, or Wesleyan, or Plymouth Brother — and yet not belong to the true Church. And if you do not, it will be better at last if you had never been born.

J.C. Ryle

(HT: Wayne Smith)

The Journey

This morning, I had the privilege of worshipping together with the family of brothers and sisters in Christ at Messiah Baptist Church in Wake Forest, North Carolina, where I am currently taking Biblical Hebrew in the summer session at Southeastern Seminary. My friend and fellow blogger Alan Knox spoke to us from Matthew 7:13-14, where Jesus talks about the need to enter through the narrow gate, and to walk along the narrow path. It was a great message, and both a challenge and a blessing to me.

Listening to the message, I was reminded of the lyrics to a song I wrote back when I was in college about 25 years ago. Back then, I used to write more poetry and songs. As of late, I have kind of settled more into essays, prose, and blog comments. Since I am not all that gifted of a musical performer, there are a lot of songs I have written that I have not shared with all that many people. And I probably won't make it a regular practice to post poetry or song lyrics here. But, since it's my blog, and I can post what I want, I thought I would post the lyrics to The Journey, just in case it might in some way be a challenge or a blessing to someone else.

The Journey (words and music by David Rogers)

I’ve been many people in the few short years I’ve lived my life;
I’ve lied, I’ve tried to cover up the weakness and the hurt inside.
I’ve played the game so long, I’m sick and tired of hanging on
to the gilded expectations of my peers.

I’m leaving on a journey, and I’m never coming back again;
I don’t know where I’m going, but it’s nowhere where I’ve ever been before.
And I will give my all, and I’m taking nothing with me
but some memories of how it used to be.

For many are the snares of youth,
And age just binds the blindness
Of the wrong paths taken once
When we were free into our minds.

And narrow is the path of truth,
And few are those who find the way,
While there’s a chance,
I’ll leave the show behind.

Now I’ve made up my mind to go, there’s nothing you could do to change it;
And I don’t want to leave alone, but I will anyway,
Unless you feel the way I do, and if you really wanted to,
we could take this journey travelling together.

For many are the snares of youth,
And age just binds the blindness
Of the wrong paths taken once
When we were free into our minds.

And narrow is the path of truth,
And few are those who find the way,
While there’s a chance,
Let’s leave the show behind.

John MacArthur on "The Gospel and Politics"

I think MacArthur hits the bulls-eye on this one. I recommend that you check it out.

The Gospel and Politics (Part 1)
The Gospel and Politics (Part 2)
The Gospel and Politics (Part 3)
The Gospel and Politics (Part 4)

Revival: True or False?

News of the recent revival in Jena, Louisiana has been covered by Baptist Press and other media outlets. I am excited about what God has done, and continues to do, in this most unlikely of places. Infamous for the Jena 6 controversy of late 2006 and 2007, and the ensuing racial tensions, this apparently genuine move of God has transcended racial barriers and brought hope and reconciliation to a very divided town. The citywide revival meetings began at Midway Baptist Church, but later spread throughout the entire community, embracing Christians of all races, and crossing denominational lines.

As Craig Franklin, worship leader at Midway, and associate editor of the Jena Times, states:

"God broke down many of the walls we had erected in our personal lives — walls of unforgiveness, walls of bitterness, walls of prejudices, walls of jealousy and walls of religion. It was not a "Baptist" revival or any other denomination, but it was truly a revival of the body of Christ."

I invite you to click here, and watch the video clips from various individuals who have played a role in the Jena revival, sharing about their experiences and insights. It will take a while to watch through all of them, though each individual clip is only between 1 to 4 minutes in length. But I can assure you that, if you are interested in revival, and have a hunger and a thirst to hear of what God is doing in the world today, it will be HUGE BLESSING, and well worth your time.

It is interesting to me that God sovereignly chose to channel his blessings in this small Louisiana town through a local Southern Baptist church. It gives me hope that God has not yet given up on us as Southern Baptists. At the same time, I believe we must be careful to never "put God in a box" or to close our hearts to what God is doing through other parts of the Body of Christ.

This does not preclude the use of spiritual discernment, and a love for sound biblical doctrine. There have also been recent reports of "revival" in Lakeland, Florida connected with the ministry of evangelist-faith healer Todd Bentley. However, as I look through the reports of what is happening in Lakeland, it doesn’t leave me with the same feelings I get when I read about the revival in Jena.

Is this perhaps due to my own denominational prejudice, by which I am quick to embrace something with roots coming out of my own background, and reject that coming out of someone else’s? I think that is a legitimate question, which we would all do well to honestly ask ourselves whenever we hear about things like this. However, I think the bottom line in all of this is a commitment to the authority of the Word of God, the preaching of the gospel, and a heart that is open and hungry to receive whatever God, in his sovereignty and grace, chooses to send our way.

In this same general vein, I was blessed to watch this video clip of Assemblies of God General Superintendent George Wood speaking on the topic of revival (HT: Paul Grabill). I believe that an open hearing of what Wood has to say will go a long way, both toward guiding us in our use of biblical discernment, as well as debunking some of our false stereotypes about what brothers and sisters in Christ from other backgrounds and denominations really believe and teach.

Personal Update & "Between the Times"

At present, I am in Wake Forest, North Carolina, on the campus of Southeastern Baptist Theological Seminary, where I am taking six weeks of intensive Biblical Hebrew in the summer session. I am doing this to make up necessary prerequisite credits for admission into the new PhD Missions Cohort that is being offered as a joint project between Southeastern and the IMB. I am really enjoying the beautiful campus, some new friends I am making, and even the opportunity to learn a bit of Hebrew, which I opted out of 20 years ago when I was working on my M. Div. at Mid-America and Southwestern. I am also enjoying spending some good time with Alan Knox and his family (who I first met by way of the blogosphere, and has since come to be a good friend), as well as the church fellowship at Messiah Baptist Church. At the same time, I am really missing my wife and two sons, who are back in the Memphis area spending time with family while I get this Hebrew requirement out of the way.

Also, I would have loved to be able to go to the Southern Baptist Convention in Indianapolis. But it coincides with my class schedule, so here I am in North Carolina writing this relatively personal blog post. Sorry I will not be able to say hello to many of you I would have loved to spend some time with otherwise.

On another front, Kelly, the boys, and I are getting ready to return to Spain, Lord willing, sometime in mid to late July. That will make one year since we have been on Stateside Assignment. A few months before leaving Spain, I had posted expressing some uncertainty regarding our future. Over the course of the year, though, God has confirmed to us that we are to return to Spain, and we are really looking forward to what lies ahead. In the coming months, we will need to look for a new home, as well as to define a little more our specific ministry description for the upcoming term. There are some exciting possibilities, about which I look forward to keeping you posted. We would very much appreciate your prayers for us during this time.

Some of you may be thinking, "...and what about the PhD?" Well, that's the awesome thing about it! The Missions Cohort PhD is structured in such a way that we will be able to remain on the field as active missionaries at the same time I am working on my studies. Also, the group of fellow cohort members will all be fellow career IMB missionaries. And, the main topic of study will be missions. I believe this will be a strategic opportunity to bring the world of Southern Baptist missions together with that of Southern Baptist academia, allowing for greater "cross-pollinization" between these two fields of ministry that have many times operated in relative isolation from each other. And I am really excited and count it a great privilege to be included in this cutting edge pilot project!

Which brings me to one more bit of news. I was just made aware by Nathan Finn of a new collaborative blog called Between the Times. Even though there will be no comment section, this promises to be a significant and positive addition to the Baptist blogosphere, with an all-star roster of contributors, all of them hailing from the faculty of Southeastern Seminary: Danny Akin, Bruce Ashford, Nathan Finn, Kenneth Keathley, and David Nelson.

The first post, Toward a Great Commission Resurgence in the Southern Baptist Convention: Part One, is authored by Bruce Ashford, who, by the way, has graciously agreed to be my major professor for my upcoming PhD project. I strongly recommend you to check it out, and to closely follow Between the Times in the days ahead.

Press Coverage of "Time to Change"

I find it interesting that Baptist Press has apparently not yet found the Time to Change Statement issued on June 2 newsworthy enough to release an article about it.

In the meantime, The Christian Post has picked up on the story, as well as the North Carolina Biblical Recorder (here and here).

Also, James A. Smith, Jr., of the Florida Baptist Witness, though intentionally deciding not to publish either the recent letter from former IMB Central and Eastern Europe Regional Leader, Rodney Hammer, announcing the motives for his recent resignation, nor the Time to Change Statement, has published an editorial that is highly critical of both Hammer and the drafters of "Time to Change."

Maybe Baptist Press will pick up on this soon. But then again, maybe not.

Statement Issued by Former IMB Trustees

I just added my name to the list of signatories to the statement issued today by a number of former IMB trustees expressing their opposition to the recent guideline changes related to baptism and private prayer language for potential appointees.

You can read the statement for yourself here.

I wish to make it clear, as the statement itself explains, that I "desire to express (my) unwavering support for the work of the IMB, its staff, and administration." I would also like to make clear that I consider myself to be under the authority of the Southern Baptist Convention as a whole, by way of the trustee system that has been set up to represent the will of the majority. As such, I recognize that I have a responsibility to abide by the guidelines and policies that have been established by the Board of Trustees.

I am also thankful for the opportunity to voice my loyal opposition to policies like this. I am not calling on anyone to rebel, in any way, against the lines of authority that have been set up, or to lessen, in any way, their support for the IMB.

I realize that, as an employee of the IMB, this is a bit awkward. Others who may feel the same way I do may not feel the same liberty to add their name to the statement as I have. That is completely understandable. I should make clear as well that I was not asked to add my name. I have done so on my own initiative. Also, I have already, close to the time I began this blog more than two years ago, been open about my personal opinions related to the new guidelines (see here).

I also want to add that I think it is signficant that this amount of former IMB trustees have come forward with this statement, among them two (this is a correction, as someone informed me it is not just one) former chairmen of the board. No doubt, there are others who are sympathetic with it, but who, for one reason or another, have not felt the liberty to add their names. I am confident there are also current trustees who are sympathetic with the statement. However, I understand that it would most likely be a conflict of interest for them to sign.

Of all the things that could help bring reconciliation and increased unity among the various factions of conservative Southern Baptists that have arisen in the past couple of years, I believe that a reversal of the IMB guidelines on baptism and private prayer language ranks right near the top. I am hopeful Southern Baptists "of all stripes and colors" will read this statement, and prayerfully consider the earnest plea that those who signed it are making.

Roadblocks on the Path to City Church

This post is part of a “chain blog” begun by Alan Knox here.

Charlie Wallace chipped in with the second contribution here.

This post is the third in the chain.

I have previously posted on this topic, or others related to it, on various occasions. I will attempt to avoid repeating what I have said on those other posts here.

The Practice of Unity on the Mission Field
The City Church, a guest post by Paul Grabill
Ministerial Ethics and the City Church
Ministerial Ethics and the City Church (part 2)
Baptist Associations and the City Church
Wolfgang Simson, the City Church, and the IMB
The City Church Revisited
Thoughts from Philippians on the City Church
The One True Church

In my thinking regarding the “city church,” I have been influenced by four or five different things. First, and most important, my study of Scripture. Next, my experience growing up in the United States in the context of several different Southern Baptist congregations, and the general ecclesiological milieu of the United States that has been significantly shaped by denominationalism, local church autonomy, and individualism in general. After this, I would point to 10 years of missionary experience in the region of Extremadura in southwest Spain, in which I observed and participated first-hand in a region-wide fleshing out of much of what I understand the New Testament “city church” to embody. Then, other experiences in other parts of Spain in which the particular dynamics of the collective Body of Christ have not been quite as conducive to the same sort of dynamics I experienced during my time in Extremadura. Finally, I have been influenced by reading from fellow believers, both in books (most notably, That None Should Perish, and Prayer Evangelism, by Ed Silvoso; and Houses that Change the World, by Wolfgang Simson), and in interaction through blogs (most notably, with Paul Grabill).

All of this has led me to conclude that a more biblical practice in regard to the “city church” is not only possible, but something towards which we, as members of the Body of Christ, ought to give diligent effort in promoting. At the same time, I am painfully aware that there are very significant roadblocks that stand in the way of seeing this come to place in any meaningful fashion.

1. One obvious and major roadblock is that of doctrinal differences between individual believers and separate congregations of believers. As I see it, at least at a certain level, there are certain beliefs and practices that, although within the realm of generally agreed upon evangelical orthodoxy, are incompatible with each other with respect to certain aspects of church life. One of these is the practice of believers baptism. Another is the role of women in ministry.

If, for example, one group of believers is convinced that only adult believers should be baptized, it would be a violation of their conscience to be involved, in one way or another, in the sponsorship or advocacy of infant baptism. It would also, for example, be difficult for those who are convinced that Scripture does not allow for women to function as elders in the church to participate fully in a “church” that recognizes women as elders.

My experience, however, has been that it is possible to maintain fellowship at a deep and meaningful level with other believers on a local basis, without, at the same time, necessarily having to compromise on issues like this. This requires that “local churches” or “congregations,” as we traditionally know them, continue to exist and faithfully carry out the doctrinal distinctives each one feels Scripture demands of them. It involves, at the same time, though, “agreeing to disagree” with believers from other groups, or who interpret Scripture differently, in order to accomplish other objectives.

In this sense, I should clarify that the “city church” I am talking about here does not entail the dissolution or organizational merger of existing “autonomous” congregations, nor necessarily of denominational groupings. It is not so much of an “either-or” thing as it is a “both-and” thing. I also believe that the doctrinal basis of fellowship within the “city church” should be generally recognized evangelical orthodoxy. Basically, all those groups whose teaching would lead its adherents to be truly “born again” would be included. Those that teach a “works-based” salvation, or who are defective on basic evangelical essentials, would not.

2. Another roadblock to a successful “city church” dynamic is the overall size of the believing community in a given area. In Extremadura, for example, the total number of evangelical believers is around 1,500 people (of which approximately 1,000 belong to the gypsy ethnic minority), among a total population of about 1,100,000. The size of this group, and the extreme minority status of evangelicals at large in the community, in my opinion, helps to create a favorable atmosphere for the development of a successful “city church” (or actually, in this case, “regional church”) dynamic.

In Madrid, however, where the evangelical community and overall population are both much larger, it is much less practical and more difficult to maintain the same dynamic as in Extremadura. I am aware of several different initiatives in Madrid to bring believers of different congregations and denominations together for fellowship and cooperation in ministry. But it has proven much more difficult to gain the active participation of such a wide representation of the Body of Christ in these activities as it was (and continues to be) in Extremadura. Although there are other factors involved, I believe a primary reason for this has to do with the physical size of the group.

In order to get around this roadblock, I believe it is helpful to break down “city church” functional units into smaller geographical and/or numerical groupings. Actually, I have been involved in a joint monthly prayer meeting with believers from various backgrounds and affiliations in a one specific quadrant of the northeast part of the Madrid province that, while not yet functioning as a full-blown “city church,” does seem to be doing a great job of incorporating some of these same dynamics.

In the States, the complexities involved with this are multiplied many times over, with the huge amount of evangelical believers and congregations present. In spite of this, I am aware of several initiatives within the States that seem to be making some real good headway in relation to this.

3. Another significant roadblock is that of ethnic and racial divisions. Even in Extremadura, as I alluded to earlier, there is a significant divide between gypsy and non-gypsy evangelicals. The gypsy culture has some very specific idiosyncrasies that make it difficult for them to participate in something like a “city church” with non-gypsy believers. Some of this has to do with matters of taste and cultural preference, such as styles of music. But some has to do with deeply embedded social mores, involving things like gender roles, and leadership dynamics. There are also several important doctrinal issues that complicate things even more.

More and more, though, throughout Spain, with the arrival of many believing immigrants, and the subsequent establishment of many predominantly immigrant congregations, the ethnic and racial barriers to a meaningful practice of “city church” continue to grow, and are delineated less specifically along the gypsy/non-gypsy divide.

In the United States, race and ethnicity is one of the most blatant factors inhibiting a greater practical unity among the Body of Christ. If we are honest, though, we must come to grips with the fact that it is not quite as simple as Rodney King saying “We can all get along” or everybody joining hands and singing Kum Ba Yah. There are serious issues that must be broached, and forgiveness and reconciliation that needs to happen at a very deep level.

In spite of these very real and challenging difficulties, though, we were able to experience some wonderful times of joint fellowship between gypsy and non-gypsy believers in Extremadura, including occasional joint worship services, and joint participation in the March for Jesus. In the United States, there are many efforts at racial and ethnic reconciliation that could be cited as examples. Recently, I am especially encouraged by the reports coming out of Jena, Louisiana, and the city-wide revival that appears to be taking place there. All in all, though, to talk about the “city church” and greater unity in the Body of Christ, and neglect to work diligently towards greater unity along racial and ethnic lines is, in my opinion, sheer hypocrisy. I see this as very much a priority issue.

4. A final roadblock toward a positive practice of the “city church” that I would like to point out here is one that may come as a surprise to many of my readers. This roadblock has to do with certain expressions of the “simple,” “organic” or “house church” movements.

Among Southern Baptist International Mission Board workers, undoubtedly many have first been exposed to the whole idea of the “city church” through the writings of Wolfgang Simson. Simson is a leading advocate for “house churches” and proponent for the “city church.” Personally, I am intrigued and attracted by much of what Simson and others with similar ideas have to say. However, I have picked up on a certain tendency by many to disenfranchise, as it were, the “traditional” church as an important part of what God is doing in the world today.

I am firmly convinced of the extreme value of small communities of believers for the practice of solid discipleship and the various aspects of “one another” ministry reflected in Scripture, which is such an integral part of what church is all about. I also agree with a good deal of the thesis of Frank Viola and George Barna regarding the intrusion of pagan practices down through history into institutional Christianity.

However, if we take seriously what Jesus, and the Bible in general, teach about the unity of the Body, I don’t think we can just “write off” 2,000 years of Christian faith communities that have represented, in many times and many places, the vast majority of born-again believers with whom we will one day gather together around the throne of the Lamb. Although I think that “institutional Christianity” in general could benefit much from taking to heart the majority of the values and ideas being proclaimed by the “simple church movement,” I am convinced that a true, Christ-honoring practice of “city church” will necessarily embrace more than just the collective “house churches” of the city. And, it will not be primarily a “house church” thing; at least not in the initial stages.

This is quite simply because the “city church,” by definition, embraces the entire Body of Christ in a given locality. And, at present, in most places around the world, the entire Body of Christ is made up primarily of fellow believers who are part of so-called “institutional churches.” In order for the “city church” to function in the way I believe Jesus intends it to function, I believe that those on all sides of this issue must mutually embrace each other, and accept each other as full-fledged members and equal participants. This may be a challenge to some who are more radical in their convictions. But, I believe, in the long run, it will bring more honor to the name of Christ, and bring us further along in the advance of the Kingdom of God on Earth.
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Chain blog rules:

1. If you would like to write the next blog post (link) in this chain, leave a comment stating that you would like to do so. If someone else has already requested to write the next link, then please wait for that blog post and leave a comment there requesting to write the following link.

2. Feel free to leave comments here and discuss items in this blog post without taking part in the actual “chain”. Your comments and discussion are very important in this chain blog.

3. When you write a link in this chain, please reply in the comments of the previous link to let everyone know that your link is ready. Also, please try to keep an updated list of links in the chain at the bottom of your post, and please include these rules at the bottom of your post.

Alan Knox, City Church - A Chain Blog
Charlie Wallace, City Church: Meeting
David Rogers, Roadblocks on the Path to City Church
Steve Sensenig, The Major Roadblock to a City Church
Paul Grabill, The Resurrection of the City Church: Who Will Move the Stone?
Jon Amos, A City Church Thought Experiment
James Goetz, The Restoration of the City or Locality Church and Apostolic Leadership
Alan Knox, Unity and the Church in a City