I recently had the privilege of guest lecturing at the University of Texas on the topic of the Resurgence of Mission & Reformed Theology in America. Eileen Delao-Flynn, Professor and Religion writer for the Austin American-Statesman, was kind enough to extend me the invitation to address her Journalism & Religion class. The entire lecture would be too long to reproduce here. However, I have included a section on “Resurging Calvinism” below.

The "New Calvinism"

In an article entitled “10 Ideas Changing the World Right Now,” TIME magazine numbered the "New Calvinism" as the third most influential idea changing the world in 2009. In an effort to explain this "New Calvinism," New Calvinists are laboring to shake off a fundamentalist, religious image and articulate the old gospel in fresh, biblically faithful ways. They are making five important distinctions:

1. Gospel/Religion:

New Calvinists point out that the Gospel is not Religion. This came as a surprise to some of the students. Religion says, “You must impress God,” but the gospel says, “Jesus impressed God for you.” Religion says, “Perfect yourself and God will be happy.” The gospel says, "We are all imperfect people, but Christians cling to a perfect Christ who obtains the pleasure of God for them." The gospel is good news, but religion is burdensome news. Religion tells us to perform for God, but the gospel reminds us that Jesus has performed perfectly on our behalf. The Gospel is not Religion.

2. Us/Them:

The Gospel makes a distinction between arrogant separatism and humble evangelism. It doesn't exaggerate an Us/Them mentality. New Calvinism doesn't evangelize out of superiority but empathy. We recognize that we all need Jesus before the judgment of a holy God. The only difference between true Christians and non-Christians is that Christians are recipients of God’s grace in Christ. But we all are equally in need of that grace. There's not one person in this world who needs God's saving grace more than anyone else. The New Calvinism does not pit the human race against one another—Us versus Them—but views all humanity in light of our standing with God.

3. Big/Small:

New Calvinism is recovering a gospel that is bigger than "fire insurance" from hell. It is articulating the gospel as “good news” for the whole world—society, culture, people, and the environment. The gospel is not an LCD, a lowest common denominator of the bare minimum facts you have to believe to get into heaven. Rather, it is a TOE, a theory of everything that addresses God’s purpose for humanity, society, culture, cities, environment, justice, and the future. It possesses an explanatory power that addresses everything from human motivation to environmental concerns. New Calvinists are embracing all goodness, truth, and beauty as God’s truth, goodness, and beauty, and redemptively engaging those things that are false, ugly, and evil. The gospel is much bigger than people think, but it is not smaller than personal redemption.

4. Conservative/Liberal:

New Calvinists are distancing the gospel from politics. They are not preaching a political gospel, though the gospel does have political implications. In short, Jesus is not a Republican or a Democrat.

5. Urban/Suburban:

New Calvinists are returning to the city, to engage the beauty and brokenness of urban life. They are recovering a commitment to justice and mercy in the city, returning to cities from the white suburban flight.

Where Do These Distinctions Come From?

These distinctions are the direct result of a high view of the sovereignty of God—his reign over all of life, not just in so-called religious matters. These distinctions flow from a big gospel that can be articulated as the good news that Jesus has defeated sin, death, and evil through his own death and resurrection and is making all things new for those who hope in him. The dying-rising-from-the-dead Messiah alone has the power to break the back of evil, redeem sin, and exchange life for death. It is the gospel that awakens us to this marvelous news.

Continuity from the Old to the New Calvinism

Much more could be said regarding this resurgence. One student asked what remains the same between the "Old Calvinism" and the "New Calvinism." There is much more continuity between the New Calvinism and John Calvin than with some of his followers. However, what essentially remains the same is the soteriological core—God's sovereign grace in redeeming broken sinners, which has been popularly captured by the TULIP acronym: total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints (limited atonement appears to be more negotiable among the New Calvinists). This understanding of God’s sovereignty over salvation extends into a life lived under his sovereignty post-salvation.

The TULIP is flowering more vibrantly than it has for some time in the U.S. The Reformed resurgence has led to a missional resurgence that is set on holding the formerly "liberal" and "conservative" agendas together with the gospel, promoting robust engagement of social, cultural, and spiritual spheres of life. In this regard, the New Calvinism has more in common with the Calvinism of Abraham Kuyper, who argued that Calvinism is not merely a soteriological system, but an entire life- and worldview. The New Calvinism is broader than some of its narrower conceptions. All in all, I believe this resurgence is a very positive resurgence, a winsome Calvinism for the 21st century that advocates a whole gospel for the whole person and country.

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with Nate Navarro

1. Know God

• Cultivate a steady devotional and prayer life.
• Participate in gospel-centered accountability, like a Fight Club.
• Serve with the strength God supplies (2 Peter 4:11).

2. Know Your People

• Pastor your Missional Community. Don't just lead discussions.
• Take notice when somebody disappears and make sure they are loved well.

3. Know Your Neighborhood

• Know the culture and relate to it well.
• Know your neighbors and invite them into your community.

4. Don't Go Alone

• Share leadership by appointing leaders for hosting, meals, prayer, and mission.
• Participate in monthly leaders' meetings.
• Participate in monthly coaching meetings.

5. Say Who You Are (And Who You Aren't) Every Week

• Graciously deconstruct the small group/Bible study/social group approach and reconstruct your Missional Community.
• Reaffirm your Missional Community practices each week.

6. Get Out of the Living Room

• Be on mission every month as a community.
• Celebrate life and good culture.

7. Live the Missionally

• Read and apply the 8 ways to be missional.
• Live out loud. Let gospel talk be ordinary talk, not obnoxious but genuine.

8. Eat, Laugh, Pray, and Serve Together

• A healthy group does all four.

9. Share Your Stories

• In the living room.
• On the blog.
• In social media. Use Twitter or Facebook to facilitate community (not replace it).

10. Come to Serve (Not Just Be Served) on Sundays

• Missional community doesn't stop on Sundays.
• Always be the church.

Check out Jonathan Dodson's new site, Creation Project, which includes his writings on Gospel & Culture and Missional Church, at jonathandodson.org.

Gospel-Centered Discipleship

In this book, Jonathan Dodson calls us to fight the good fight of faith in the strength of the gospel. Read a free chapter and get the book here.

The suffering of the Haiti tragedy is immense and heart-breaking, and brings to mind so many questions. Those who claim Christian faith are often the first to question or be questioned in times like these. In a stimulating BBC Magazine article entitled, "Why Does God Allow Natural Disasters," philosopher David Bain recently raised a key question based on an age-old syllogism:
"Is God willing to prevent evil, but not able? Then he is impotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Whence then is evil?"

How Can an All-Good, All-Powerful God Permit Haiti?

Bain argues that the implications of this syllogism lead us to conclude that either

• God is good but not all-powerful
• God is evil and all-powerful
• There is no God

This syllogism is misleading. It assumes that God has not done anything in the past and that he will do nothing in the future to address the problem of evil and suffering. It is an incomplete framing of the issue. We could flip it around and ask: “How can an All-Good, All-Powerful God permit good to bad people?” I’ll leave you to ponder that.

To the point, although the reasons for an all-good, all-powerful infinite God in human suffering may not be clear to finite minds, it does not follow that there are no good reasons.

Just because our minds can't plumb the depths of God and the universe to find complete answers to evil and suffering doesn't mean there aren't any. To make this claim is to put inordinate faith in finite intellect, which is itself a leap of faith.

Are We Asking Enough Questions?

Perhaps we aren’t asking enough questions? Is it possible that the way we frame the problem of suffering and evil is limited? In order to grasp some of the answers to this great problem, I suggest we bring more questions into the picture, to fill it out, and to see ourselves and suffering more clearly.

Ask yourself this question: “Am I placing too much faith in myself to discern answers to a cosmic dilemma?” To state it another way, “Am I holding myself, my intellect, in too high esteem?” Just think about how we come to the conclusion that God is neither good nor powerful. From a small and very limited perspective, we make some grand, totalizing claims. We stack ourselves as high as this omnipotent God to evaluate him as a peer. We make awfully big assumptions. We assume that we possess an individual intellect and moral capacity that rivals that of an eternal and holy God.

If we are content with these assumptions, then the Christian answer to suffering and evil will not make sense. However, if we are willing to drop these assumptions, to humbly evaluate our intellect and morality, then humility may lead us to more satisfying answers.

Reaching an Answer

I believe some of the reasons for suffering and evil are within grasp, and others are not. One of these great reasons is that God wanted to enter into our suffering in Jesus, to redeem it, and make much of his mercy and grace towards undeserving people. Although this reason does not account for the origin of evil (another topic altogether), it certainly disproves the syllogism. It tells us that God has done something about the problem of evil. In demonstration of his goodness and power, the cross of Christ began overturning evil on the very day of Jesus’ resurrection—the defeat of his own death and the vindication of his innocence, promising relief from suffering and establishing justice.

But God’s answer does not remain in the past; it works in the present. His goodness and power flow through his true followers today, many of whom are working day and night to alleviate suffering in Haiti. The ardent, compassionate, and humble faith of Christians must tell us something, though certainly not everything, about God.

The confident hope of the Christian faith is that God has done, is doing, and will do something about the problem of evil and suffering. He defeats evil at the cross, releases “aid workers” at the resurrection, and promises total peace at his return. In the language of Bain, God promises a “Magical world,” where reason, morality, and joy will flourish with the absence of any evil at all. As I see it, the alternative of placing faith in my intellect and morality, or in some other philosophical system, dims in comparison to the Christian vision of what is and what will be. God crucified, God resurrected, God returning to defeat and redeem suffering and evil and make all things new.

Pastor Mark

Get the latest content from Mark Driscoll, the preaching pastor at Mars Hill Church. See More.

What is the difference between going to church and being the church? In a recent blog post for Boundless Webzine called Stop Going to Church, Jonathan Dodson talks about how his life was radically changed when he stopped simply going to church. Comparing some of today’s churches to fortresses, shopping malls, and cemeteries, Dodson calls us to remember that the church is intended to be a family.

More on Jonathan Dodson and his ministry can be found at his blog, Creation Project.

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Since the release of Fight Clubs: Gospel-Centered Discipleship, the book has been viewed over 10,000 times and sold hundreds of copies. If you’ve read it, we’d love to hear from you at the new Fight Clubs Blog. What have you found helpful in your fight of faith? Where could you use some advice? Check out the blog and share some of your Fight Club stories, while reading the stories of others!

Gospel-Centered Motivations

We’ve reworked the title of Fight Clubs just for Resurgence readers in order to emphasize the gospel-centered thrust of the book. When a word like “gospel-centered” becomes ubiquitous, very often its meaning can be lost. We adopt the terminology without drilling down into its meaning. Gospel-Centered Discipleship drills down.

Chapter three focuses on various gospel motivations—religious affections, repentance and faith in Jesus, biblical warnings and promises, and the power and presence of the Holy Spirit. Grace upon grace for our discipleship. In the words of John Owen, God gives us “a train of graces” to fight our sin. And when these grace-saturated motivations become central, obeying Jesus becomes more joyful!

We learn to fight the fight of faith, not with legalistic rules but with gracious promises. We follow Jesus, not to impress God or others, but because Jesus has impressed Him for us. We become so acquainted with the Spirit, that sin becomes less attractive. This is the way forward in discipleship; it is the way of the gospel.

Forming a Fight Club

Instead of fighting or failing alone, the gospel calls us to join one another in the fight of faith. The book provides both a theology and a strategy to fight sin as the church—Fight Clubs. Fight Clubs are small, gospel-centered, fighting communities that encourage one another to beat up the flesh and believe the promises of God.

In these communities we can help one another uncover idols and recover Jesus. Three “rules” apply: 1) Know your Sin 2) Fight your Sin 3) Trust your Savior. Chapter five unpacks the “rules” of Fight Club. Read the book; form a Fight Club; and start fighting in the strength of the gospel.

Endorsements

Jonathan has done us a huge favour in writing this book. The best endorsement I can give it is simply that as I read it, a growing sense of wanting to fight sin grew within me. I want to be a card carrying member of a 'Fight Club' so that in community we can take sin seriously, encourage one another to believe the gospel deeply and pray for each other to respond to the Holy Spirit passionately. What else can I say? This is an excellent book. Buy it. Read it. Do it.

Steve Timmis // Co-author of Total Church and Co-Director of The Porterbrook Network

Fight Clubs is a timely book about gospel-centered accountability and age of anonymity and shallow relationships. Dodson has done a masterful job highlighting how the Holy Spirit uses gospel truth to give us new Christ-centered affections that dispel our thirst for sin. Moreover, he helps men see how they can come alongside each other to unearth the deeper sins and heart-idols that drive our more obvious sins. For those still playing at religion through surfacey pseudo-accountability, this book is a welcome killjoy. You'll never look at accountability the same way again.

Luke Gilkerson // Internet Director for Covenant Eyes

Fight Clubs addresses the core issues of a true disciple: identity in Jesus, worship of Jesus, community for Jesus and mission with Jesus. This book will help men understand the gospel and its call for believers to fight against following rules and fleshly desires by following Jesus.

Scott Thomas // Executive Director of Acts 29

Pastor Mark

Get the latest content from Mark Driscoll, the preaching pastor at Mars Hill Church. See More.

How NOT To Be a Missional Church series: Click | View Series

The missional church movement has been good and bad. On a positive note, let’s focus on the bad. I want to suggest three ways to not be a missional church. In continuation of the series, this post examines some of the defects of social action-driven mission.

Social Action-Driven Mission

This approach probably creates the best community of the three mentioned in this series. A socially-minded and active church attracts socially-minded non-Christians. When my City Group recently cleaned five apartments from top to bottom for some homeless women and children, we all got a little closer. There’s something about being on a common mission—the sweat, the jokes, the empathy, and the memory–that unites folks. Creating a missional memory strengthens community and mission. It also raises questions with non-Christians you serve. But is social action enough?

1. Social action-driven mission isn’t unique to the church.

There are plenty of non-Christians engaged in social mission—serving the poor, the needy, the abused, and the homeless. They don’t need a church to engage in social mission. There are thousands of non-profits that can do this. What sets the church apart? If we are banking on social mission to be the unique contribution of the church, we’ll lose the game, and more importantly, the souls.

2. Social action doesn’t create new community.

Although social action mission creates community, it doesn’t create new community. Regenerated, new creation is the unique work of God the Spirit (Tit. 2.11; Gal. 6:15) through faith in the Son (Tit. 3:6-7; 2 Cor. 5:17). If we convert people to community and social mission alone, and not to Christ, we offer a very incomplete gospel. Regeneration is both social (Matt. 19:28) and spiritual (Tit. 3:5). The Spirit, not social mission, makes men new.

3. Social mission can lead to liberal church.

When we reduce mission to social action, we run the danger of becoming a socially-minded liberal church that neglects large stretches of the Bible requiring repentance and faith in Jesus. When missional communities focus on social mission alone, they disregard their evangelistic identity, gifting, and responsibility as the church of Jesus Christ, the Jesus who died and rose to make all things new—people and products, souls and society.

This series has attempted to identify some of the shortcomings in expressions of missional church. When mission is driven by events or evangelism, or social action, we engage in incomplete mission. When we engage in incomplete mission, we offer an incomplete gospel to our neighbors, towns, cities, and world. In a future series, I will take a more positive tack by exploring three areas that promote being a missional church.

This series is based on Jonathan Dodson’s talks at the LEAD ’09 conference.

Re:Train

We are launching The Resurgence Training Center (Re:Train) to prepare leaders for ministry locally and around the world. Additional details and downloadable application form here.

How NOT To Be a Missional Church series: Click | View Series

The missional church movement has been good and bad. On a positive note, let’s focus on the bad. I want to suggest three ways to not be a missional church. In continuation of the series, this post examines some of the defects of evangelism-driven mission.

Evangelism-Driven Mission

These churches focus almost exclusively on evangelism. Their view of the gospel leads them to see social action as optional. For them, mission is synonymous with evangelism, and evangelism is highly programmatic. They focus on training individuals through evangelism training programs, apologetics, and use of evangelistic tracts. What’s wrong with learning evangelistic presentations, memorizing apologetic defenses, and using tracts?

1. Evangelism-driven mission is often answer-based and heaven-centered.

These churches train individuals and teams “How to present the gospel” in a brief period of time. Typically, these programs look for the person being evangelized to offer a specific answer. For example, “If you died tonight and stood before God and he said: ‘Why should I let you into my heaven?’ What would you say?” Notice that the questions are answer-driven. The goal is to get someone to say the right answer and to believe the right facts, like “Jesus died for my sins.” What we need is less belief and more faith.

In his new book, The Future of Faith, Harvey Cox makes a helpful distinction between belief and faith. He writes: “We can believe something to be true without it making much difference to us, but we place our faith only in something that is vital for the way we live.” We can believe without it making a difference.

Many Americans believe that Jesus died on the cross for their sins, but it makes very little difference in their lives. They possess mere belief. This mere belief undermines the gospel. What we need is faith. Moreover, mere belief in the right answer baits people, not with Christ, but with heaven. It is heaven-centered, not Christ-centered. In evangelism-driven mission, Christ is subordinated to the treasure of heaven, instead of heaven being subordinated to the treasure of Christ. The goal is heaven, not Jesus. Answer-driven and heaven-centered evangelism leads to nominalism and distorts the gospel. Evangelism-driven mission can undermine, not advance the gospel.

2. Evangelism-driven mission can be defensive and fact-oriented.

Training in apologetics has its place; however, when our approach to non-Christians is driven by apologetics, we very often reduce people to projects. Apologetic mission can foster too much defense and too much offense because it aims at the head to the exclusion of the heart, to change someone’s mind, but not their lives. Just because someone agrees with our facts and embraces our logic doesn’t guarantee true conversion. We need to be prepared, not only to defend the faith, but to love people intelligently. Most objections to the gospel have existential and personal roots. If we can get beyond the arguments to the idols of the heart, we can show just how tremendously superior and satisfying Jesus is to whatever they love, desire, and pursue most!

3. Evangelism-driven mission is often outdated and fails to contextualize.

The methods used are often prepackaged and outdated. Evangelistic programs falsely assume that our listeners still understand the meanings of sin, Christ, and faith. But very often, they hear something very different, like legalism, moral teacher, and mere belief. When we fail to express the gospel in context and vocabulary that our listeners can understand, we fail to share the gospel. Christ dated and contextualized himself to all kinds of people so that his message would make sense and connect with their deep needs for redemption. Using packaged illustrations and methods assumes a one-size-fits-all, but the Incarnation reminds us that the gospel is much more personal and dynamic.

4. Evangelism-driven mission is individualistic.

This approach to mission trains individuals, not communities. It reduces the gospel to a conversation between two people, without focusing on embodying the gospel in communities. Statistics have shown that individuals are consistently converted to communities before they are converted to doctrines. Our methods are often doctrine-driven and individualistic.

Jesus prescribed a kind of communal evangelism in John 17, where our community is so redemptive and rich that it points people to Jesus. Paul called for a distinctive discipleship in churches that set the community of faith forth as an example, as salt and light in their cities, attracting others to them. Individualistic evangelism doesn’t create community because it doesn’t convert people to the church. It aims at converting individuals to a set of answers and to heaven. Evangelism-driven mission has very little to do with the Jesus of the Church, the Head of the Body.

To be continued.

This series is based on Jonathan Dodson’s talks at the LEAD ’09 conference.

Resurgence Literature

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LEAD 09 recently finished up at East Auburn Baptist Church in Auburn, Maine. The conference theme, “Gospel, Community, and Mission”, was designed to challenge our beliefs about what the church is and what it means to be called a follower of Jesus. Here are some reflections and resources from the conference.

Josh Cousineau – Conference Director
Can you share a bit about the vision of LEAD 09?

It is shocking when you hear that churches and mission agencies are sending missionaries into your region.  When this happens you begin to wonder about how effectively you’re doing ministry, how you’re living on mission, how the gospel is shaping the way you live, and how well the gospel is being proclaimed. 

In New England, gospel-centered ministry must look different from a lot of typical church models. The LEAD conference was birthed out of a passion for advancing the gospel in a post-Christian context. 
 
What’s next for the LEAD conference in New England?

Plans are well underway for LEAD 2010, with the hope that LEAD will be an annual event that brings the gospel to the forefront of ministries and encourages the faithful in New England and beyond.

Tim Chester – Conference Speaker and co-author of Total Church
Why is this conference so important?

Many people feel alone, surrounded by legalism and liberalism within their churches, and by secularism and apathy outside their churches. To come together with like-minded gospel people, to be part of a wider movement, to share a common vision; it's hard to under-estimate the importance of these things. I hope and pray that LEAD 09 will be the start of something significant, a movement of gospel-centered churches throughout New England. 

Jonathan Dodson - Conference Speaker and author of Fight Clubs
What was unique about this conference?

LEAD 09 struck a unique balance between theology and practice for mission in 21st century America. It’s rare to find a conference that integrates biblical theology, cultural reflection, and best community and missional practices. Interestingly, the combination of British and American speakers offered a unique perspective on present and future challenges for the western church.

Resources

All LEAD 09 audio and video can be found here. Main sessions include:

• Making God’s people the heart of God’s mission – Tim Chester
• Community as lifestyle – Tim Chester
• The Gospel: Conversion to Christ – Jonathan Dodson
• Making God’s mission the heart of God’s people – Tim Chester
• The Gospel: Conversion to Community – Jonathan Dodson
• The Gospel: Conversion to Mission – Jonathan Dodson
• Mission as a lifestyle – Tim Chester

Resurgence Literature

Re:Lit is a ministry of Resurgence. There you will find a growing line of books to help guide the resurgence of the new reformed. Find out more.

How NOT To Be a Missional Church series: Click | View Series

The missional church movement has been good and bad. On a positive note, let’s focus on the bad. Over the next few posts, I want to suggest three ways to not be a missional church. We’ll organize these reflections under three headings:

1. Event-Driven Mission
2. Evangelism-Driven Mission
3. Social Action-Driven Mission

Event-Driven Mission

These are churches that, in the name of mission, throw block parties, do Easter egg drops from helicopters, hand out water at intersections, do gas buy-downs, or even, as was recently suggested to me, do coffee buy-downs. What’s wrong with these approaches to missional church?

1. Event-driven mission is works-based.

It begins on the wrong foot, the foot of action instead of the foot of identity. It makes mission out to be an act of man, not a participation in an attribute of God. Mission is something we are before it’s something we do. Event-driven approaches to mission turn mission into an event, something that is optional for the super-spiritual, gets us points with God, and gets him on our good side. But God can’t be bribed by mission or anything else. Event-driven mission builds mission on works, not grace.


2. Event-driven mission is very often consumerist.

The event approach to being a missional church often appeals to consumerism, not to genuine social or spiritual needs. It aims at the consumer-in-want-of-stuff, not the sinner-in-need-of-grace. These attempts at mission appeal to the consumerist longing for a deal, instead of the sinner’s deep down longing for redemption. They try to buy people off: “I’ll give you an Xbox if you come to my church. I’ll pay for your gas if you visit on a Sunday.” If you have to pay people to come meet Christians, something is seriously wrong with your understanding of gospel and mission. Event-driven mission makes appeals based on idolatry, not grace.


3. Event-driven mission doesn’t work very well.

In urban contexts, people can smell a bait and switch a mile away, and that is exactly why they left the church (if they were in it in the first place). If we want to reach non-Christians in a post-Christian context, then we will have to prove to them that they cannot be bought off, that we are a real community, and that we care about them enough to live next door to them, eat with them, work with them, suffer with them, rock out with them, and be with them. Event-driven mission is a bait and switch.

To be continued.

This series is based on Jonathan Dodson’s talks at the LEAD ’09 conference.

Pastor Dad

Every dad is a pastor. The important thing is that he cares for his flock well. Pastor Mark Driscoll's new eBook offers spiritual insights on fatherhood. Get it here.

Spirit-Led Leadership: Click | View Series

In his stirring book David: Man of Prayer, Man of War, Walter Chantry contrasts the life and leadership of David and Saul. Chantry’s little book is packed with practical and gospel insights for leaders. I love his emphasis on the Spirit.

3 Differences in Leadership between David and Saul:

1. God’s Spirit Incites Zeal. In the face of Philistine blasphemies, David was incited with zeal for the Lord: “He was stirred to the depths with concern for the glory of God.” What is stirring you? Are you stirred to the depths for the glory of God? Do you hide out in your tent, your library, your office, or are you incited with zeal for the Lord to pursue his glory through counseling, discipleship, mission, and preaching? Are you passionately pursuing God’s glory or your own glory?

2. God’s Spirit Incites Faith. Saul relied on bribes to get others to fight Goliath (1 Sam. 17:25). Saul discouraged young leaders like David (to not fight Goliath) because he was motivated by fear, not faith. Remember, God doesn’t look at appearances, but at the heart (1 Sam. 16:7). Samuel would never choose David, but God did. Are you leading your church or leaders based on fear or faith? Do you insist on control or relinquish it to let others rise up in faith? Are you judging by appearances or looking at the heart? Often we are too doubtful about some and too confident about others. Judge by the Spirit, not the flesh; by faith, not fear.

3. God’s Spirit Incites Wisdom. David’s zealous faith was marked by self-control and tempered by wisdom. When mocked by his brothers, he didn’t pick a fight or defend his abilities, but channeled indignation towards his enemies (1 Sam. 17:28-29). The Spirit produces leaders that are balanced and discerning, not merely zealous and faith-filled. Instead of getting side-tracked by petty issues, Spirit-led leaders learn to lead with, as Spurgeon put it, “one blind eye and one deaf ear.” We need wisdom to discern what voices to listen to and which ones to shut out. We don’t entertain every idea. We follow the Spirit through wisdom, not ambition.

May God make us zealous, faith-filled, and wise. May he never take his Holy Spirit from us. May we lead well and finish strong, ever dependent upon the Spirit, glorifying our great Redeemer and King Jesus!

Re:Train

We are launching The Resurgence Training Center (Re:Train) to prepare leaders for ministry locally and around the world. Additional details and downloadable application form here.