The Western World As The Mission Field

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Western Christianity is hemorrhaging!

70% of the U.S. population reports a connection with Jesus Christ, yet according to David Olson, on any given Sunday, less than 17.5% of the population actually attends an orthodox worship service.[1] Even more sobering is the reality that American churches would need to plant 2,900 new churches a year, just to keep up with the current pace of population growth (some research states 15,000).[2]

In an interview with a Liberian church planter, he revealed that God called him to come to the United States to plant churches; he’s not the only one among the diaspora missionaries from Africa.[3] With 80 to 85 percent of churches in America either plateauing or in decline,[4] there is an urgent call for church revitalization and planting. For this reason, the church must re-engage the missio Dei, the sending of God, and shift to a missional praxis. The Western world has once again become the mission field.

When relating to Western culture, I understand the ambiguity involved in such terminology; therefore, for the purpose of this article, the term “Western culture” refers to the United States of America. I hope to illustrate our culture’s need for an apostolic movement and a call for a reestablished Trinitarian mission.

First, I’ll address the historical and present reality of the Western church’s decline and imperative nature as a mission field. Second, I’ll explore a biblical and theological reflection on the Western church within culture.

Historical and Present Reality of The Western Church

We don’t need to go too far back into American history to notice that a transformation has occurred. Just one hundred years ago, back to the 1920’s, Christianity was once was so enmeshed within its culture that capitalism and faith were nearly inseparable—it was virtually improbable to receive a bank loan without church membership.[5] John D. Rockefeller, who organized the Interchurch World Mission (IWM) once proclaimed, “A Christian is a Christian no matter what church he belongs to…What nobler aim can a man have in life than to be Christlike?”[6]

Studying Rockefeller’s business practices, it would not be against popular opinion to question his biblical faith, but as many Americans, Rockefeller assumed that everyone in American society were automatically Christian. Alan Hirsch clarifies, “In the American expression, Christianity was not married to the state but is nonetheless seen to be an inextricable part of American culture and identity; until the last thirty years or so, if you were American, you were a Christian.”[7] Church membership was more about being a part of the social norms and values than it was conviction of the heart.

An interesting statistic from the North American Mission Board (NAMB) shows research concerning American churches. NAMB found that in 1900 there were twenty-eight churches for every ten thousand people; by 1950 that number declined to seventeen; by the year 2000 it declined even more to twelve, and by 2004, it was down to eleven.![8] There are no current numbers, at least that I have discovered.

As stated, Olson’s statistics display that only 17.5% of the population in North America is attending Sunday services, but Doug Murren of the Murren Group, declares that number to be too high and suggested Olson’s 2008 numbers were lagging a bit behind—his ghastly number of only 12% is staggering.[10] Furthermore, Murren’s research indicates “20% of people leave their church every year, which would require a visitor rate of at least 30% of a church’s size per year, just to grow.”[11]

The Western church is surely in decline and hemorrhaging, as the culture pulls away from Christianity. The Barna Group assesses that “more than one-third of America’s adults are essentially secular in belief and practice.”[12] With a population of roughly two hundred forty million Americans, one hundred seventy million of them (71%), either consider themselves as having no religious affiliation at all or Christian in name only.[13] As JR Woodward observed, “Functional Christendom has given way to a ‘spiritual,’ secular and pluralist society where a growing number view the church with suspicion and some with downright disdain.”[14] The Western world is officially a mission field and is in dire need of apostolic movement.

However, while it’s good to recognize numbers and statistics, the church should not become depressed—only motivated. As the culture shifts, the contemporary church must be reminded that it’s not in the first-century. As early church historian Michael Green notes, “They lived in a world more relativist and far more pluralist that our own.”[15] Of course, to some, like Ted Turnau, who projects in his book, Popologetics, that “each idolatrous cultural act inspires another that is darker and more deceptive,”[16] this would place humanity into a more darker culture than ever before.

It’s probably safe to say that humanity is, well, humanity, and a depraved unregenerate people will not flock to the gospel, but toward sinful tendencies. One cannot fault culture for shifting, nor for humanity in embracing relativism, new age spiritualism, or even atheism. If the church is not spreading the love of the gospel and making disciples within its community then the current culture cannot be faulted for failing to possess a Christian worldview. David Hesslegrave defines, “A worldview is formed by hearing and learning a big story with a beginning, a middle, and an end.”[17]

The church is failing to present a transformation story in Christ, filled with the Scriptures, and the application from within our current lives. Society is only doing what is expected of it, to live life according to the desires of the heart. Western culture must be a mission field engaged by a missional people with a passionate and harmonious unified church at its core. The culture has shifted from the church to the workplace—hence, the church must engage the marketplace—and engage it as a movement.

The call for an apostolic movement is vital. If as Malphurs stated, “Only five to twenty-five percent of pastors are equipped to turn around churches”[18] then only a paradigm shift in thinking will work. J.D. Payne rightly observes that the American church, which once was filled with missional church planters has developed into a pastoral missiology of “maintenance and conservation of structures and organizations.”[19] Hirsch adds to this line of thinking, “We forgot that it’s not so much that the church has a mission as that the mission has a church…missional church is apostolic church.”[20] To combat the decline of Western culture, the church must reengage its apostolic past, while communally embracing its missional future.

Biblical and Theological Reflection on The Western Church

            As Lesslie Newbigin so eloquently, yet blatantly put it, “The Christ who said, “Come unto me and I will give you rest,” also said to those same disciples, “As the Father has sent me so I send you,” and showed them the scars of his battle with the rulers of the world (John 20:20-21).[21] John’s passage reveals the Greatest Commission;[22] the missio Dei, it’s theologically steeped foundation within the Omnibenevolence of God.

To know God is to love him. Jesus told his disciples that they must love their neighbors as they love themselves; this is the second greatest commandment (Matt 22:39). When questioned as to whom was their neighbor (Luke 10:29), Jesus responded with a story pertaining to the Jews’ detested race of people, the Samaritans (Luke 10:30-35).

In connection, the story of the Good Samaritan is an applicable imperative to know and love those within our culture. Christ’s incarnation provides an example of not only understanding culture, but tabernacling within it (John 1:14). In Kevin Vanhoozer’s book, Everyday Theology he explains, “Cultural literacy—[is] the ability to understand patterns and products of everyday life—[it] is thus an integral aspect of obeying the law of love.”[23] To effectively engage Western culture, the church must not abandon the ancient faith, striving to embrace secular values to become relevant, but adhere, apply, and act within Trinitarian koinonia.

At the heart of the reconciliation of all things, whether Western culture or otherwise, is the love of the Father, explicitly sending the suffering Son, to vicariously be victorious over sin and death for humanity, “through the eternal Spirit” (Heb. 9:14). The love of God cannot be disseminated from the three persons of the Trinity, nor divorced from the missio Dei, as the conceptual understanding of homoousis underlies the Christ as the same eternal substance with the Father; so to, Christ is the head of the church.

Robert Webber’s book, Ancient-Future Faith: Rethinking Evangelicalism for a Postmodern World expresses the church’s role and functions within a changing culture— “Our calling is not to reinvent the Christian faith, but, in keeping with the past, to carry forward what the church has affirmed from its beginning.”[24] The church was given a mandate to make disciples while going about life (Matt 28:19), through the worship of the Father (Matt 4:10; John 4:23), obedience and submission to Christ (John 14:15), by intentionally heeding the Holy Spirit’s voice (John 14:26; Acts 1:8).

Making disciples means that the church expresses,reveals, and manifests to culture the reality of the Trinity’s nature, by the gospel of Christ. As Adam Dodds confirmed, “Jesus cannot rightly be identified without describing the triune nature of God…Although the gospel is the gospel of Jesus Christ, this gospel begins with the Father sending the Son who is conceived by the Holy Spirit.”[25] Therefore, for the church to engage the Western culture with the gospel, it is to reveal God’s Omnibenevolence with the missio Trinitas. A call back to understanding that the Godhead propels and sustains the missional church community is at its core. Woodward validates, “since the church is the icon of the Trinity, true personhood is found in community.”[26]

When the Apostle Paul was called to go to Macedonia, he first made plans to go to Asia, but as Erwin McManus linked, “The entire Trinity got involved in keeping Paul from going to the wrong place.”[27] Currently, the Western church is not listening and it seems to be going to the wrong place. The church abides in Christ, having its resolve to fulfill the missio Dei, as the Imago Dei. As Christ’s body on earth, the church’s missional DNA (mDNA) exists in Jesus as Lord.[28]

Enculturation occurs when “an existent, prevailing culture influences” a church to “imbibe its accepted norms and values.”[29] By enculturation, the contemporary church has separated itself from the imago Dei. Rather than retaining its innate DNA (2 Cor. 5:17), Western Christianity has lost the power of the cross, the dynamic of the Holy Spirit, and the fear of Almighty God. The church’s enculturation has stripped it of the convicting influence of the Holy Spirit (John 16), causing, in part, the West to become the mission field.

However, all is not lost. As Jesus stated, “I will build my church, and the gates of hellshall not prevail against it” (Matt 16:18b). The church, from its earliest inception, faced political, religious, and even internal opposition with councils, proconsuls, governors, kings, and tribunes, but the “powers that be,” hinder as they may attempt, could not and cannot cease a missional movement of God.[30] When the church relinquishes control of all earthly things to God and basks in his presence, it can expect an apostolic Trinitarian movement to occur.[31] During trials, tribulations, and opposition from society, the New Testament (NT) church was in the midst of an expansion explosion, and God was on the move.

The church must re-engage Western culture by relinquishing its boundaries to the missio Trinitas. Rolland Allen expresses this as the church’s primary fear, “There is always something terrifying in the feeling that we are letting loose a force which we cannot control; and when we think of spontaneous expansion in this way, instinctively we begin to be afraid.”[32] As the Apostles Paul and John declared, “God gave us a spirit not of fear, but of power and love and self-control” (2 Timothy 1:7) and respectively, “There is no fear in love, but perfect love casts out fear…” (1 John 4:18a). Therefore, in moving ahead within the cultural divide, the church must relinquish its thoughts of controlling Christ’s body. The church has all the resources, power, vision, people, and God-given authority to reach the West for Christ—may we be so emboldened to do it!

[1]David T. Olson, The American Church in Crisis: Groundbreaking Research Based On a National Database of Over 200,000 Churches(Grand Rapids, MI: Zondervan, 2008), 181.

[2]Ibid., 181.

[3]J.D. Payne, Strangers Next Door: Immigrations, Migration, and Mission(Downers Grove, IL: Inter Varsity Press, 2012), 151.

[4]Aubrey Malphurs, Look Before You Lead: How to Discern and Shape Your Church Culture(Grand Rapids, MI: Baker Books, 2013), 200.

[5]Charles Edward Harvey. 1982. “John D Rockefeller, Jr and the Interchurch World Movement of 1919-1920: a different angle of the ecumenical movement.” Church History51, no. 2: 203. ATLA Religion Database with ATLASerials, EBSCOhost(accessed July 7, 2015).

[6]Ibid., 200.

[7]Alan Hirsch and Dave Ferguson, On the Verge: a Journey Into the Apostolic Future of the Church(Grand Rapids, MI: Zondervan, 2011), 130.

[8]Ed Stetzer, Planting Missional Churches (Nashville, TN: Broadman & Holman Publishers, 2006), 9.

[9]Olson, The American Church in Crisis,181.

[10]Doug Murren, “De-Churching or Re-Gathering,” themurrengroup.com, March, 2015, accessed March 2, 2015, http://www.themurrengroup.com/de-gathering-or-re-gathering.html.

[11]Ibid., 5.

[12]George Barna and David Kinnaman, Churchless:Understanding Today’s Unchurched and How to Connect with Them(Carol Stream, IL: Tyndale House Publishers, 2014), 16.

[13]Aubrey Malphurs, Planting Growing Churches For the 21stCentury: A Comprehensive Guide for New Churches and Those Desiring Renewal, 3rdEd. (Grand Rapids, MI: Baker Books, 2004), 12.

[14]JR Woodward, Creating a Missional Culture: Equipping the Church for the Sake of the World(Downers Grove, IL: IVP Books, 2012), 30.

[15]Michael Green, Evangelism in the Early Church. Rev. ed. (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2004), 21.

[16]Ted Turnau, Popologetics: Popular Culture in Christian Perspective(Phillipsburg, NJ: P & R Publishing, 2012), 65.

[17]David J. Hesselgrave, Planting Churches Cross-Culturally: North America and Beyond(Grand Rapids, MI: Baker Academic, 2008), 146.

[18]Malphurs, Look Before You Lead,173.

[19]J.D. Payne, Pressure Points: Twelve Global Issues Shaping the Face of the Church(Nashville, TN: Thomas Nelson, 2013), 24-25.

[20]Hirsch and Ferguson, On the Verge, 130-132.

[21]Lesslie Newbigin, Foolishness to the Greeks: the Gospel and Western Culture(Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988), 124.

[22]Ross Hastings, Missional God, Missional Church: Hope for Re-Evangelizing the West(Westmont, IL: IVP Academic, 2012), 19.

[23]Kevin J. Vanhoozer, Charles A. Anderson, and Michael J. Sleasman, eds. Everyday Theology: How to Read Cultural Texts and Interpret Trends(Grand Rapids, MI: Baker Academic, 2007), 19.

[24]Robert Webber, Ancient-Future Faith: Rethinking Evangelicalism for a Postmodern World(Grand Rapids, MI: Baker Academic, 1999), 17.

[25]Adam Dodds. “Newbigin’s Trinitarian missiology: the doctrine of the Trinity as good news for Western culture.”International Review Of Mission99, no. 390 (April 1, 2010): 17. ATLA Religion Database with ATLASerials, EBSCOhost(accessed July 6, 2015).

[26]Woodward, Creating A Missional Culture, 91.

[27]Erwin Raphael McManus, An Unstoppable Force Daring to Become the Church God Had in Mind 2001 Publication(Loveland, CO: Group Pub. Inc., 2000), 77.

[28]Hirsch and Ferguson, On the Verge, 158.

[29]Hastings, Missional God, Missional Church, 18.

[30]Steve Walton. “What Does ‘Mission’ in Acts Mean in Relation to the ‘Powers That Be’?” Journal of the Evangelical Theological Society55, no. 3 (2012): 546.

[31]Grant Osborne. “Moving Forward On Our Knees: Corporate Prayer in the New Testament.” Journal of the Evangelical Theological Society53, no. 2 (June 2010): 259.

[32]Roland Allen, The Spontaneous Expansion of the Church: and the Causes That Hinder It(Grand Rapids, MI: Wipf & Stock Pub, 1997), 13.

The Ugly Truth About The Church & Church Planting

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I’ll say it … someone has to speak up. We should be ashamed at the actions of the Western Church.

For years I have been involved in church planting. However, it wasn’t until I became involved in finding financial support for planters and developing a collaborative initiative for church planting that I saw the ugly truth.

Before I begin, I want to shed light on some reality. Sometimes I feel like I’m beating a dead horse with these numbers—and while numbers are data, they reveal the truth. With 80–85% of all American churches either plateauing or in decline, and only 10–15% of pastors equipped to turn around churches, we need to admit there’s a huge problem. An elephant in the room.

Only 26% of America is evangelical (I realize that some don’t like that terminology) and a staggering 71% of Americans are either nominal in their faith or have no religious affiliation at all. 96% of Americans have heard the name Jesus Christ, placing us in a post-Christendom society. Lastly, just to maintain the 26% evangelical rate (to keep up with population growth), we would need to plant 3–5,000 church per year![1]

But it’s never going to happen and I’ll tell you several reasons why.

No Collaboration

Approximately one year ago I founded a collaborative initiative in Richmond, Virginia, called, Planting RVA. While I’m not promoting it, I’m using it as analogy. I believed (and still do) that if any city is to be saturated with the gospel, it must be a collaborative effort of gospel-centered churches, associations, and denominations. Biblical students understand that reaching cities (like Paul; Rom 15:20) is imperative for saturation. So, while many different associations were initially intrigued at the idea, the reality of collaboration became a farce.

Organizations, denominations, and associations will only get involved if there’s an asset for them or perhaps to find out what someone else is doing, but not for support. Don’t fool yourself. I quickly found out one truth—the American church is very self-centered.

One local Baptist seminary (President) advised me that they are only involved in events and programs that benefit them. I humbly asked if they’d like to help sponsor a collaborative church planting conference, if they had any students that may be interested in church planting, or professors—I was shot down:

“We basically ‘sponsor’ the events, programs and worthy causes which arrise out of our own work, ministry and budget” (cut and pasted).

I asked for a one on one meeting to discuss the fact that Planting RVA works with their “primary denominational partners: the BGAV …”

I was shot down again. Even from sharing coffee! (The blasphemy!)

Anyway, what I find abhorrent about the response is the revelation as to why certain churches in our area decline to help collaboratively plant churches and to see kingdom growth—because they’re taught to be empire builders—to align only with theological and doctrinal presuppositions. How do I know that? His last email response:

“As I am sure you know, even though we live in a postdenominational age[,] most connect with the church planting enterprise through denominational networks of one kind or another.  This is primarily true because one’s theological perspective and church starting methods must be compatible. Consequently, as the seminary has needs for church starting expertise we will seek those resources through our partner organizations.”

This leads into the next point….

Lack of Unified Love

Lack of unity, self-centeredness, and greed will never help grow Christ’s kingdom. This ‘every man for himself’ mentality is not Christian love, nor can it reach an unchurched, unreached, and starving culture.

Don’t get me wrong, I believe that seminaries should indeed teach theology, doctrine, and align themselves with the agencies that support them—but to what extent? I love hearing about Together For the Gospel and these types of conferences, but when it comes to the actual aspects of working together—we’re all going down in separate ships because of our self-centered way of doing things.

Let me give you an example. Ever see a McDonalds? I bet next to it you’ll see a Burger King, Wendy’s, Chick-fil-A, or other food dive. But, drive five miles out of town; do you see a McD’s, Chick-fil-A, or one of those grab-and-go places? No, you don’t. Why is it that they all stack up on top of each other? Why don’t they build in small town USA, the projects, crack allies, or low-rent districts—that’s easy—it’s called revenue. It’s business 101. You go where the money is and don’t allow your competitor to reap all the profits. Don’t allow them to be the only game in town.

However, with this same model that denominations (and even non-denominations) desire to plant churches with and how they view the Christian faith. It’s a business—it’s greed and it’s also arrogance—it’s the mentality that we do it better, more hip, more missional, more liturgical, more traditional, more conservative, more blah, blah, blah.

Let me ask you this: Do you think starving people care about where they get a meal? Oh, but why don’t you make sure they get the fat steak cooked perfectly, right?

Read on …

Forget The Empire—Think Kingdom

Recently, I was invited to speak about church planting at a local conference. While I already knew how things behind the curtains of church denominations and associations worked, one message rang loud and clear—the American church is empire building. The motto: How can your church grow and become large?

I agree. Churches need revitalization. Here’s a secret about church planting. When churches plant churches the kingdom grows. If a church is in decline, one sure-fire way to grow is to plant or support a church plant. Why do I have the idea that you’re scratching your head?

Here’s the deal, if a church plateaus at 200 people (average church in US) and they plant another church, as they grow to 200 people, the mother/sending church has doubled in size. And, as the next generation (3rd church plant) is sent out, there is a potential of growing the kingdom even larger, to 600. This is first-century church growth.

But, that stands against the current model of empire building—of, I want ‘my’ church to be large (*as if it were yours!*). I hope this is convicting someone? But I bet it’s only angered some to justify their positions.

The reality: As long as the American church desires to “go it alone” and not work together, we will never see a Jesus movement occur and gospel saturation happen. We’re too busy with our own agendas.

I leave you with this to think about; the words of Jesus when the Disciples confront him:

John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.” But Jesus said, “Do not stop him, for no one who does a mighty work in my name will be able soon afterward to speak evil of me. For the one who is not against us is for us. For truly, I say to you, whoever gives you a cup of water to drink because you belong to Christ will by no means lose his reward” (Mark 9:38-41 ESV).

 

[1] This number varies depending upon the data. Mainly due to the addition of 1,800 churches closing per year—this adds to numerical figure, from 3,000 to approximately 5,000.

3 Reasons Why Clergy Can Halt Church Planting Movements

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The greatest church planting movements in history were accomplished without clergy hierarchy. Ok, stick with me—I’m not bashing pastoral work—I am one. I don’t want you to get the impression that pastors and leadership are not vital—they are—but in a different degree than you think.

In examining church planting movements, there are definite similarities and common killers. Let’s address three.

The Simpler, the Better

Everyone knows that the simpler something is, the easier it is to reproduce. Jesus made it really simple to plant the gospel. In actuality, Jesus does all the work for us and even gives us a “helper” (John 16:7).

The problem comes when we make the gospel complicated. We’re good at complication. We complicate things by halting movements of God. Think about it. God adds people into His Church (Acts 2:47). Once they get in, they’re told they need to be trained before they can be sent out. Example, a believer feels the call of God on his life. He asks the pastor for advice. What advice does he give?

Go to seminary and get trained. But is this simple, or complex?

When Mao Tse-tung became supreme leader of China, he executed the indigenous pastors, kicked out the missionaries, seized church property, and imprisoned the remaining leadership structure. There was an estimated 2 million Christians. When the curtain was lifted after his death, do you know how many believers were found? Over 60 million!

Imagine a church movement that grew without pastoral hierarchy and buildings. I know, you’re probably thinking—but there’s got to be heresy involved, right? Actually, that’s been studied. In the research, it was found that only 5% drifted into heresy—they were isolated from the others. Basically, the church policed itself.

Only 15% were with doctrinal errors, and a whopping 80% were orthodox! If you measure that model to America, guess what you’ll find—almost 35% heretical, yet we have seminaries and clergy, and more than 60% doctrinal errors. It seems simpler is better.

Distinctions Halt Initiative

The Methodist movement was one of the greatest discipleship movements in history. John Wesley had designed a “method” (while I may not adhere to prevenient grace, I do recognize the results) to discipleship by creating small groups with accountability. And so, Methodism was growing at staggering numbers, across the United States.

Men called to the gospel from one church got on horseback and became itinerant preachers—or circuit riders. And the churches remained strong. With no real headship (other than Christ), due to their discipleship groups, they exponentially grew. However, the movement began to plateau in 1850. By 1860, Methodism began to decline, never returning to its reproducibility years. Why?

According to one researcher (Alan Hirsch), this is when the Methodists were ridiculed for not have seminaries and not being “educated.” They were mocked by other denominations as being poor and illiterate, having circuit riders that were uneducated. And so, what did Methodism do? They built seminaries to make better pastors and ceased the discipleship model—hence killing the Jesus movement.

When the Church makes distinctions between clergy and laity, there is a class system that can evolve. This creates complexity (i.e. only a pastor can teach, pray, or make visits—he’s God’s anointed). Don’t get me wrong, I am a pastor, but I admit to our brokenness and failure. The power of God must revert back into the church bodies (the people) to reproduce, disciple, and send believers.

Pastor As Dynamic Leader

Unfortunately, the Western Church has created a model that requires a seminary trained dynamic leader to preach really well, in the hopes of entertaining, or even “teaching” people, by speaking at them for 45 minutes (at least that’s how long I preach). This dynamic model, however, is a broken and unsustainable model.

If 2,900 new churches must be planted within the U.S. every year, just to maintain a 26% evangelicalism rate, then you can see that the dynamic leader model will take hundreds of years. There is no way to start a Jesus movement without bi-vocational or volunteer church planters. Too often, seminaries can be costly. Once again, don’t hear me incorrectly, God uses seminaries and I happen to be a doctoral student of a fantastic one.

My point? Seminary trained people can become catalysts and apostolic leaders. But if we are honest, a Jesus movement will not occur with “occupational” leadership as the head speaker, prayer, discipler, and visitor. There is a five-fold ministry within the Church (Eph. 4:11–12).

The greatest church planting movements in history all managed to occur without dynamic pastors. Twelve ordinary disciples turned the world upside down by discipling people with a simple message of redemption, serving the body as a whole, and thought of themselves as slaves of Christ.

What are your thoughts?

When is failure is not failing

Featured cover article in Church Planter Magazine

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Ok, I’m going to do it, (cue the music) I’m dropping the old school beat from L.L. Cool J, “Don’t call it a comeback, I’ve been here for years…” We all love a great comeback story. Rocky, Rocky II, and well, then it just gets ridiculous, but all of our movies are based on comebacks. Whether love stories, or actions type thrillers, we love them—some more than others. For instance, in Star Wars (known as episode IV) the squadron of “good guys” goes up against the dark side to try and hit the two-meter opening of the exhaust port of the Galactic Empire’s evil weapon of doom, the Death Star (cue James Earl Jones’ deep breathing). Luke is optimistic, “But it’s not impossible. I used to bull’s-eye womp rats in my T-16 back home, and they’re not much bigger than two meters!” Luke turns off his targeting gear, uses his experience and relies on “the force,” sending the perfect strike to annihilate the enemy’s weapon. The comeback worked!

Comebacks Are Not Failing

Ah, but as church planters, we have more than the “force;” we have the Holy Spirit. But much like young Luke, we also have innate skills, or gifts of apostleship, that we rely on—yet sometimes, it seems like in all of our heard work, we fail—and from the smaller picture, it might seem so. When Paul went to Lystra to preach the Gospel, he was relying on his gifts, experience, and the power of the Spirit (Acts 14).

There, a man was crippled, and you know the story, the man was healed, the people declared Paul to be a god, he refused, then Jews come in and eventually stir things up so much, they bounce rocks off of Paul’s head, nearly stoning him to death. Then the story continues that the elders lay hands on Paul, he admits defeat, hangs his head low, and goes on to another town. No, wait—that’s not how the story goes at all. Paul walks right back into Lystra (Acts 14:21). Luke records, “strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God” (Acts 14:22 ESV).

Paul knew what he was called to do, and it seems there were many more converts in Lystra than we know about. From the text it appears like the apostles were there for one or two days, but when further study, we realize that Paul was church planting and placing elders in leadership, “And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed” (Acts 14:23 ESV). Paul did not fail.

Times of Regrouping

Assuredly, Paul needed healing, it was obviously a super natural healing, but he regrouped and then went back to encourage those that he had worked so hard to bring into the Kingdom. Failure is not failing when you don’t give up. Failure is not trying. Regrouping is not failure.

Perhaps you started a church plant and after you launched, you realized that you went about it all wrong—wrong parachute, wrong timing, wrong attitude. I did that. We had a group that met in my home, and we just knew that God had called us into it. We thrived, sang, shared in fellowship, and grew.

But we did it all wrong—everything—it was horrible (or so it seemed). For whatever the reason, there are times when we may need to take a step back and let God do His work. Whether you return to your Lystra, or not, is God’s will—only time will tell if He opens the right doors. However, there may indeed be a bigger picture that is taking place during the regrouping phase of your life.

Overcoming Fear

Failure is not failing when you overcome a fear. I can’t speak for my wife, but I do know that the day that we finally caved in and knelt together by the sofa in tears to pray, I was terrified. I knew God had called me into church planting—but I was impatient, and to be honest, I was very fearful. I was fearful for several reasons: I had many life “events:” my father had recently passed away, I just graduated seminary, we had a newborn girl, I knew there wouldn’t be any salary, unlike the associate pastor salary I was receiving, and the unknown, plus my own pride.

However, God provided a great job a hospice chaplain, so that I could be bi-vocational. And since I had taken the plunge I had a “peace that passed all understanding.” What I didn’t understand was the growth that we had in the house, would fail miserably when we launched too soon and for the wrong reasons. I ended up shaking my hands to heaven on an early morning run, yelling, “Seriously! What’s up with this, God!” But what happened in the long run was amazing.

I was directed to small dying church of 20, miles away, a 110-year-old church plant—they wanted a church planter and I regrouped in humility. I learned something valuable; that it was not the actual “plant” that God was directing me through, but through my fears. I often speak to guys and tell them, “If you’re called to ministry, you must be rid of fear first.”

You’ll have a hard time being sold out for Christ, when gripped with fear. Through all of the trials, I overcame my fears, realizing the big picture. And while I didn’t make a “comeback” plant into that area, I did regroup, and now the saga of this story has begun to spark something completely amazing—something I never would have imagined.

But the facts are, failure is not failing when God owns the story line. God is the director of your life. The overall picture is not about us anyway—is it? It’s about Him and Him glorified, as we reach others, bringing the good news and new life to organic community. So, seize failure, make a comeback, regroup, or overcome.