Author: admin

I’m not recommending the book Micro-Church Revolution! by Rick Vincent. I’m not sure who would benefit from this book. For an added fee, you can go online and purchase 49 templates including; Purchase Statement Worksheet, Fundraising Strategy Worksheet, Meal Planner Template and a slew of others that all seem unnecessary and overly time consuming. It doesn’t appear this book was birthed from actually doing life together.

To receive my bi-monthly blogs sign up below.

It is so important for the Ekklesia to model true community, but how do we get there? The Servant Community by Art Mealer helps guide us in the right direction. I’m so encouraged as this work acts as a bridge, moving from the structural dos and don’ts to the inner motivations of our hearts and spirits. The excerpt below examines how we should love one another.

“A new commandment I give to you, that you love one another [notice, not love the lost, but love the saints]: just as I have loved you, you also are to love one another. By this all people will know [including the lost] that you are my disciples if you have love for one another.” -John 13:34-35

This new command will not bring us life-Jesus brings us life-but it will bring us freedom. Jesus previously explained that all the commandments hang on loving God (as detailed in the first four commandments) and loving our neighbor (as presented in the following six commandments). These tell us about God’s values and personality. “Loving others as he loves us” emphasizes not another law, nor a quantitative “love as much as Jesus loved,” but a qualitatively new kind of love. The love Jesus has been exercising was generated by His determined choice apart from the worthiness of its object. Jesus manifests a love unconstrained by eligibility requirements, showing us a new way of loving each other.

In beginning and maintaining relationships, we do not ask the prudent and self-protective question, “Does this person deserve my love?” We look at Jesus, and the apostle John redirects our position,“Beloved, if God so loved us, we also ought to love one another.” -I John 4:11

Our question becomes, “Do I owe this person my love?” and that question is forever answered, “Yes.” Yes, if I am to love as Jesus loved. We are freed from assessing the worthiness of another. Love’s
privilege and obligation stand apart from such evaluations. We follow the example of the one whose love without boundaries willingly led him to the shame and suffering of that awful cross. On our behalf. We like the benefit, but not the cost. And we learn love costs. So, in practice, we can be a petty people. We forgive, but just so far-we keep count.

However, as forgiveness stands without measure in Christ’s community, we needfully extend each other a “seven-times-seventy” love. Why? Because that is how he loves us. Because as members of His community, we are to live in relationally close quarters. Nowhere to hide and nurse our petulant pride. Choosing to do so, we move beyond superficial politeness to where inevitable irritations and provocations expose our own imperfections. Rather than eroding our care for one another, these interpersonal abrasions train us to love beyond natural love. It is necessary to develop a kind and patient love that endures and “covers a multitude of sins.” Finding we are loved when we are unlovely is the humbling power of the new love Jesus commanded. The old love, based on merit, breeds pride in ourselves and leads us to find fault in others; fault found, we indulge our tendency for self-protection and self-promotion. Discord ensues. But now we are freed from that trap; what wounds come to us we endure with grace; our love grows, and what failings others may or may not have become irrelevant.

The apostle Paul needfully advises us in his letter to the Ephesians, “Let all bitterness and wrath and anger and perpetual animosity, resentment, strife, fault-finding and slander be put away from you, along with every kind of spitefulness, verbal abuse, and malevolence.” -Ephesians 1:31, (Amplified Version).

If we dwell on how badly we believe someone has behaved towards us, we will struggle to love and forgive as Christ commanded. We do, on occasion, deeply wound each other. Sometimes we falsely imagine wounds or fail to acknowledge they were unintended. The resultant feelings of hurt and betrayal can be overwhelming. And there lies another qualitative difference in loving as Jesus loves us. A recipient of God’s grace ought to be gracious to others.

This new love instructs us to turn our mental rehearsals away from how we were treated and toward how God has treated us. His graciousness is our meditation through each day, where he lifts from us each mistake, each failure, each opening sin finds for our affection. We are aware of God’s forgiveness, which demands forgiveness of our trespassers, just as God’s love demands we love others. Recounting the privilege we enjoy, enfolded as we are in undeserved love and unbounded forgiveness, we find our wounds are not so deep. Like waking from a bad dream and realizing nothing was real, our tightly held injury fades like an illusion. Left in its place is the unique joy of freedom from demanding justice.

But If circumstances require it, the love of Jesus further invites us to put ourselves to death-the very opposite of our instinct for self- protection. Whatever happens, we become free to follow him in loving others as he has loved us: accepting, welcoming, and forgiving one another. Paul continues, “Be kind and helpful to one another, tender-hearted, compassionate, understanding, forgiving one another readily and freely, just as God in Christ also forgave you.” -Ephesians 1:32 (Amplified Version)

Isn’t this a grace none of us are worthy of receiving, but we all desperately need, not only from God but from each other?

Jesus assures us that our love for one another-in the way Jesus loved us-is the clear and unmistakable hallmark of our being His disciples. The resulting unity and harmony confirm that Jesus came from the Father. This living proof, written in the epistles of our hearts, reaches across national and cultural boundaries to everyone in every language as people see God manifested in His people.

Sign up below to receive my bi-monthly newsletter.

Strange Religion by Nijay K. Gupta, is an excellent book, well documented and insightful. It gives you a glimpse of how unique and strange our Christian faith was (and is), as it influenced Roman and Jewish culture. Although not specifically about house church, I would highly recommend this work. This is the second excerpt concerning family.

We noted already that Caecilius, the critic of Christianity, mentioned how weird it was that Christians called each other “brother” and “sister” and shared ritual kisses at night in the privacy of houses. You can see how rumors might spread, and people would naturally ask questions. But this tells us a lot about how Christians thought of each other-namely, as family. In the Roman world, family was the most important building block for society. As the family thrived, so did the whole empire. And the opposite was true: if the family was disorderly and chaotic, this would shake the very foundation of society. Many viewed the household as a microcosm of the empire and the empire as a macro-version of the household. This is well stated by ancient Jewish philosopher Philo of Alexandria: “A household is a city on a small and contracted scale, and the management of a household is a contracted kind of polity; so that a city may be called a large house, and the government of a city a widely spread [household] economy…The manager of a household and the governor of a state are identical, though the multitude and magnitude of the things committed to their charge are different” (On the Life of Joseph 1.38, 39).

The earliest Christians were intentionally deconstructing a Romanized approach to family and constructing a new family and household. This was dangerous business, fiddling with the building blocks of civilization, but this became the primary way Christians saw their relationship to one another. Now, that didn’t mean they broke away from blood ties and abandoned their spouses. But their family in Christ was meant to take priority in shaping their identity, and this way of thinking started with Jesus.

We can begin with Jesus’s own question about family in the Gospel of Matthew. Someone tells Jesus while he is teaching that his mother and brothers are trying to get closer to him. Jesus takes this simple remark and opens up a big can of worms about who counts as family: “Who is my mother, and who are my brothers?…Here are my mother and my brothers!” (12:48-49). Jesus is pointing to his disciples and explaining that “whoever does the will of my Father in heaven is my brother and sister and mother” (12:50). In the Gospel of John, a similar kind of family-shifting statement is made by Jesus after he has been resurrected. When Mary Magdalene realizes she is talking to Jesus, she wants to cling to him, but he tells her, “Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God”” (John 20:17). Jesus the Son has a natural connection to the heavenly Father that he wants to share with all who follow him, who abide in the Son.

Since Jesus talked about forming a new family, it was natural for the early churches to gather in homes and treat each other as family. This family-type behavior is reinforced in many early Christian texts in several ways. One of the titles most used of God is “Father,” signaling the protective and caregiving nature of God and also the idea that all these people are equal children of one Father. Jesus is God’s one true Son, and all believers find their place in this new family through the sonship of Christ. Paul uses this imagery when writing to the Roman churches: “For those whom [God] foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family” (Rom. 8:29).

Jesus the Son is the living spiritual DNA link between believers and God the Father. He graciously opens up his sonship to include a massive new family. In Roman families, while there was a natural sense of care and concern for one another, there was also a tiered structure that involved different levels of importance for different members. Generally speaking, men were more important than women, older more important than younger, pure blood more privileged than half siblings, let alone slaves. Slaves were counted within households, but they did not “count” as people. They had no family name, no honor, no inheritance, no future; basically, they were living forms of property, much like cattle. But Christian writers like Paul ascribed dignity and honor to all within the household of faith, including slaves. The redemption made possible by Jesus the Son enables everyone to be included in God’s family, with the same welcome status as Jesus himself, no more, no less; just as Jesus the true Son cried, “Abba! Father!” so any child of God can say the same through Jesus’s privilege and the Spirit’s power (Gal. 4:1-7). This is the context for Paul’s famous equality statement: “As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heir according to the promise” (3:28-29).

The social effect that this would have had on the Christian communities is massive. Joseph Hellerman explains that in the ancient world households held to certain standards and embodied a special ethos. First, there was a strong sense of commitment. Families were there for each other through thick and thin. Second, they worked together as a team. Often, families were like small businesses, everyone having to play their part for the benefit of the whole. This would complement Paul’s member/body language and imagery. Family members exercised their gifts and skills to support the whole household. Third, families shared resources and possessions. Real brothers and sisters would often share clothes, tools, furniture, and money, among other things. This is precisely the vision that is cast in the book of Acts about the way of the church, a sharing community where everyone pooled material resources for the common good (Acts 4:32-35). Finally, families loved each other. Sharing and working together was hard work, but it was not just business. It began, ended, and was carried out because of mutual affection and real concern for one another. Precisely when Paul detects that the Philippian church is showing fractures in their community, he prays for love (Phil. 1:9-11), which is what family is meant to reflect.

It may not have happened right away, but pretty quickly in the development of early Christianity, believers saw each other as family, and they met in homes to worship together and model generous community, worshiping the true God of home and world.

Sign up below to receive my bi-monthly newsletter.

Strange Religion by Nijay K. Gupta, is an excellent book, well documented and insightful. It gives you a glimpse of how unique and strange our Christian faith was (and is), as it influenced Roman and Jewish culture. Although not specifically about house church, I would highly recommend this work. I’ll post two excerpts; this is the first one concerning eating together.

A common tradition in Roman society was holding dinner parties, based on the Greek symposium, which brought together not only family but also neighbors and various friends and associates. While this event involved food and drink, it would be a mistake to consider eating to be the focus. Rather, it was a social event that reflected the host’s social values and reminded those present (and absent) where they sat on the spectrum of importance. Warren Carter explains that these meals “underlined social stratification. Guests were seated according to different quantities and qualities of food in different quality tableware.” The ancient philosopher Plutarch explains that the goal of investing in one of these often lavish dinner parties is not just to eat and drink but to be seen eating and drinking with certain people.

In the house’s triclinium (dining room), the most privileged guests would recline closest to the food. Less important guests would be seated further away, and women and children, if present, would be positioned even further from the food. Plutarch describes these house-party banquets as “a spectacle and a show,” with more important guests being given closer viewing of the entertainment (like singers, musicians, and dancers), proximity to the delicious smells, and service that would ensure the food was still warm. Sometimes the privileges were so formalized that certain special seats were permanently reserved for guests of honor. While this tiered experience was most overt and noticeable among the elite,” it was also the norm among commoners. This reflects the essence of Romanness, a constant reinforcement of social values in Roman culture: social life was set up as a pyramid of power. There were a precious few “haves” and a lot of “have-nots,” and there was no use in pretending that everyone was equal.

Jesus did things quite differently and paved the way for a new social ethos, which could and had to be demonstrated at the dinner table. In fact, it was a common criticism of Jesus by his contemporaries that he openly shared the social table with “tax collectors and sinners” (Matt. 9:11; Mark 2:16; see also Luke 15:2). Luke tells the story of Jesus offending a Pharisee who hosts him for dinner. A stranger, a woman, makes her way into the house and washes Jesus’s feet with her tears and covers them in expensive ointment. With even a basic understanding of Roman dinner etiquette, it is clear that this woman breaks major social boundaries. Not only does Jesus ignore this infringement, but he commends her for her love and care for him. And then Jesus turns the tables on Simon, his host: “I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. You gave me no kiss, but from the time I came in she has not stopped kissing my feet. You did not anoint my head with oil, but she has anointed my feet with ointment” (Luke 7:44-47). When I heard this story as a teenager, I just assumed that Simon, in his excitement about having Jesus over, forgot these hospitality gestures. But the more I learn about how these dinners sent signals of status and importance, I can’t help but think Simon was purposefully putting Jesus in his place as an inferior. Jesus cuts through the social games and says in effect, “This woman wants to be a caring host, but you (Simon) want to be an important host.”

The point Jesus is making to Simon the Pharisee is reinforced in Jesus’s parable of the dinner party. A certain man, Jesus teaches, plans a big party and invites his friends and associates. A slave goes out with personal invitations. One by one, each guest makes some excuse for why they can’t be there. Let’s say he invites eight couples, and each one thinks they are too good for this man; they want to remind him he is not that important to them. So, what does he do? He tells his slave to forget the invitations and go out to the streets and bring in the poor, the blind, and the lame-the people at the very bottom of society. And rather than host just a dozen of his supposed friends, he tells his slave to fill up his whole house with anyone and everyone who wants to taste his fine cuisine (Luke 14:15-24).

It’s hard for us to appreciate just how unusual a decision this would be. In order to “translate” Jesus’s parable into Western society, we might think of it as a fancy fundraiser dinner event. You make lots of preparations, decorate the house, make elaborate and expensive invitations, and then you invite all your friends and associates. And imagine that every single one of them sends you the signal that they are too busy and important to come to your little gathering. So what do you do then? You take all those fancy cupcakes and the chocolate-fondue fountain and the cedar-plank salmon and the champagne, and you go out into the streets and hand these delicacies to any stranger nearby, including a child riding a tricycle, some homeless people, and an immigrant street vendor. What an odd thing to do, right?

Jesus’s parable is a response to his anger at how guests at a dinner he is attending fought over the seats of honor (Luke 14:7). He turns this occasion into a teaching moment, saying in essence, “Don’t push and shove your way into the spotlight, but choose the lowest place, because God’s kingdom works differently than mortal kingdoms, ‘For all who exalt themselves will be humbled, and those who humble themselves will be exalted’” (14:10-11).

But old habits die hard, and we find in some Christian churches of the first century that Jesus’s message was difficult to swallow. We find a clear case in the Corinthian church. Paul chastises them for turning the sacred Lord’s Supper meal into a competitive dinner party: “When you come together, it is not really to eat the Lord’s supper. For when the time comes to eat, each of you goes ahead with your own supper, and one goes hungry and another becomes drunk. What! Do you not have homes to eat and drink in? Or do you show contempt for the church of God and humiliate those who have nothing?” (1 Cor. 11:20-22).

Paul warns them that they must learn how to discern “the body,” the church as a living organism that must live in unity rather than rivalry (1 Cor. 11:29). “So then, my brothers and sisters, when you come together to eat, wait for one another. If you are hungry, eat at home, so that when you come together, it will not be for your condemnation” (11:33-34). It is no coincidence that he calls them “brothers and sisters” here. Paul is reinforcing the family identity of this community. Family shares. Family participates for the sake of the whole.

The Corinthian church is evidence that not all churches lived out Jesus’s vision of status indifference. Not all churches let their new family identity take root. But the ideal was that those who willingly entered this community would join a special household of God. This would be unlike any other kind of household they knew. No one was of more importance or lesser importance in this family. Because of the invitation of Jesus the Son, each participant was simply “brother” or “sister.” That cast a bold vision that would have been powerfully compelling, especially to “the least of these” (Matt. 25:40).

Sign up for my bi-monthly newsletters below.

When The Church Was Very Young by Graham Wood is a short work, 70 pages, and compares practices of the early ekklesia with what we see today. It covers the major themes and has multiple quotes from other notable authors. The short excerpt below talks about the challenges of the institutional church pastor. Published in 2025, you can get a copy from Amazon and contact the author at grahamwood32@yahoo.co.uk.

Finally a word needs to be said about the pastor himself. There is no question that most enter their ministerial role with high motivation and desire to serve the Lord and his people. Like their fellow Christians some are gifted in just one way but not in others-perhaps an ability to reach people with the gospel but perhaps not other gifts of shepherding or of communicating. But the point is they enter a system, one which is demanding and inexorable in long-established expectations by their congregations of what a pastor should be for them. For many that points to something of an omnicompetent role.

This system admits of no escape, and as many others have pointed out, this carries with it burdens and responsibilities which are too much for one man to fulfil or to bear. In such cases it is rare for the system itself to be questioned as a contributing factor as it should be, and the tensions which the pastor experiences, such as the demands made by the mandatory weekly sermon, and the spiritual battle he may be waging alone must inevitably play a part which are largely hidden from the people, and very often only known by a wife or immediate family. Thus the oft repeated and sad result ending in clergy ‘burn-out’ and departure. It is also the system itself which in practice denies the pastor the benefits and encouragements provided by the mutual ministries of the many ‘one anothers’ which the NT describes. The loneliness of those within such situations is itself tragic and unnecessary.

For all of these reasons the tradition should be dismantled, so providing the wider ministry of the body of Christ opportunity to function as the norm for ministry.

There are many other problems associated with the single pastor role and the clergy/laity divide which cannot be touched on here, such as the place of ordination, of hierarchy, of professionalism, and not least the anomalies presented by a state church system, all of which emphasise the decided shift from a multi-faceted body ministry to ‘officer-centred’ ministry.

John Howard Yoder summarises the contrasting position well:

“The conclusion is inescapable that the multiplicity of ministries is not a mere adiaphoron, (Indifferent or unimportant), a happenstance of only superficial significance, but a specific work of grace, and a standard for the church” (Article: “The Fulness of Christ’ – Searching Together).

Sign up for my bi-monthly newsletter below.

I recently discovered author Tim Kurtz, founder of Ekklesia Center Ministries. His book, Leaving Church Becoming Ekklesia, is really impactful; you can read an excerpt here. The excerpt below is from his new book Boots on the Ground. The book ultimately encourages people to get training through his ministry, but it’s still worth a read. I don’t know Tim personally and I’m not familiar with Ekklesia Center Ministries, but Tim’s point that there is more to relational gatherings than just meeting, is exciting and resonates with my spirit.

The early believers understood that they were called to bring the culture of heaven to earth (Matthew 6:10). Their mission wasn’t to reflect Rome but to establish communities that embodied the values of the Kingdom-love, righteousness, peace, and justice- ultimately subverting the influence of Rome through faith.

This realization led me to a significant conclusion. When I read the narrative of Caesarea Philippi-where Jesus declared that He would build His ekklesia-and connected it with the original command given in the Garden of Eden (Genesis 1:28), it completely shifted my perspective.

This revelation redefined my understanding of God’s purpose, showing me a continuity between His original intent for humanity and the mission of the ekklesia as Jesus proclaimed it.

Jesus could have said He would build His temple or synagogue. Either would have been appropriate for the religious world in the first century. Instead, He chose a secular, governmental entity whose purpose was understood by those around Him. His choice of the word ekklesia helps to shed light on His divine intent.

The Roman government used the concept of the ekklesia to extend and enforce its culture in conquered territories. In the Greco-Roman world, an ekklesia was a governing assembly made up of called-out citizens responsible for making decisions and implementing policies on behalf of the ruling authority. Rome adopted this model from the Greeks and expanded its use, transforming it into a tool for cultural and governmental influence. This allowed Rome to maintain control over its vast empire by ensuring that conquered regions aligned with its values, laws, and social structures.

When Rome took control of a new territory, it aimed to reshape it in the image of the empire. Roman laws, customs, language, and administrative systems were imposed to create a uniform identity across the empire. One of the primary ways this was accomplished was through the establishment of colonies, often populated by Roman citizens, retired soldiers, and government officials. These individuals acted as representatives of Rome, reinforcing its influence. In Roman cities, the ekklesia functioned as a governing body that helped manage this transition, ensuring that local populations adopted Roman ways of life and that the empire’s authority remained firmly in place.

Now, think of the Roman model and consider what Jesus said He would build. He said He would build His ekklesia. The commitment was made at Caesaria Philippi. The first foundational steps were taken on the Day of Pentecost. In the two thousand plus years since, the building process has endured through attempts by the Gates of Hades to confuse, destroy, and restructure it. Here we are today in the twenty-first century standing on the advent of its full manifestation in the earth.

There is a lot of talk arising about ekklesia. There is ample confusion relating to what it is. I believe the best way to define it comes from scripture, history, and etymology. Before we can employ Boots On The Ground, we must be clear of our destination.

I want you to imagine where you are is an outpost. You have been stationed there to represent the Kingdom of Heaven. Your assignment is to establish kingdom policies in the territory. The question arises, “What tools do your have at your disposal?” “What authority do you have to carry out your assignment?”

And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” (Matthew 16:19)

When Jesus declared that He would build His ekklesia, He wasn’t just forming a gathering-He was establishing a powerful, fully equipped, and divinely authorized body to represent the Kingdom of Heaven on earth!

First, He gave it the keys of the Kingdom (Matthew 16:19). That means you have access to everything you need to fulfill your God-given assignment with boldness and confidence. Nothing is lacking-every resource of Heaven is available to you!

Second, He entrusted His ekklesia with unmatched legislative authority. Whatever is bound or loosed in Heaven, you have the divine authorization to bind or loose the same here on earth. You are not just a bystander-you are an active participant in God’s Kingdom agenda!

This is the ekklesia-a called-out assembly of Kingdom citizens, empowered to transform the world. What an incredible privilege to be part of this movement! Are you ready to step into your authority and embrace your role in the ekklesia? The time is now!

You can find out more about Tim Kurtz and The Ekklesia Center by going to https://theekklesiacenter.org/

Sign up for my bi-monthly newsletter below. Thank you. Please be sure to check your spam folder.

I was disappointed reading What If Jesus Was Serious About The Church by Skye Jethani. Skye has some great observations about the shortcomings of the institutional church but there is no sense of how change would be implemented or any mention of an alternate way of meeting or doing life together. A quote from the back cover reads, “Rather than an event, a building, or an institution, the New Testament calls the church to be a community living in communion with God and one another for the sake of the world.” It’s unfortunate that the Skye never elaborates on how that can be achieved. The excerpt below is about Vampire Churches and gives a sense of observations with no solutions. I do not recommend this book.

I find Jesus’ purpose for church leadership in Ephesians 4 to be beautiful and inspiring. It means pastors and Christian leaders are to help us grow into maturity so that our communion with God through Christ can transform our work, our relationships, our communities, and ultimately our world into one in which God “is over all and through all and in all” (Eph. 4:6). This dramatically changes how we measure a church leader’s work. Ultimately it’s not about how many people attend to hear a sermon on Sunday, or even how many volunteers are engaged in the church’s programs. Instead, it’s about whether people are deepening their life with God and manifesting Christ’s kingdom everywhere they go Monday through Saturday.

Unfortunately, many churches don’t carry this vision, and too many leaders narrowly define what it means to “equip the saints for works of ministry.” That’s why the vocations of God’s people in business, government, the arts, education, the home, the social sector, and the media are so rarely acknowledged or affirmed within the church and why few non-clergy vocations are ever celebrated as genuine callings from God. Rather than empowering people to manifest God’s reign in the world, too many churches seek to use people to advance the goals of the institutional church. Success is assumed when a person is plugged into the apparatus of the church institution rather than released to serve God’s people and their neighbors out in the world.

I call such ministries “vampire churches” because they suck the life out of you. They view people as resources to be used rather than as God’s saints to be empowered, and the wide acceptance of this posture explains, in part, why so many committed Christians are becoming church dropouts-or what sociologist Josh Packard calls “church refugees.” In his book by that title, coauthored with Ashleigh Hope, Packard interviewed hundreds of Christians who’ve given up on institutional churches. Remarkably, he discovered those most likely to leave the church were also the most spiritually mature and often had years of deep church involvement.

A recurring theme in Packard and Hope’s interviews is how dehumanizing the church structures can become. Sophia, a professor, said, “I felt that really all I was doing was functioning as part of a machine, doing what the machine likes, which is money and head count…Nobody was mean to me; nobody did anything. It was like once you became a member, it was all about what you could do for the church to keep the church going.” Another church refugee put it more bluntly “The machine just eats you up.”

So, how do you know if you’re part of a vampire church? Here’s what I do-engage and get to know the people at the center of the community, those who are giving the most time to the institution- the pastors, elders, staff members, and volunteer leaders. What fruit do their lives display? If you generally find healthy women and men of peace, harmony, gentleness, and joy, it’s usually a good sign. If those at the center are consistently burned out, exhausted, anxious, bitter, and unable to keep their core relationships healthy-be careful. Remember, the reason vampires want to suck the life out of you is because it’s already been sucked out of them.

To receive my bi-monthly newsletter subscribe below.

Milt Rodriguez writes that itinerant workers are needed to securely plant a relational gathering. Starting a gathering is one thing, planting is another. Milt’s book Starting Organic Churches, expresses this concept in detail. Written in 2016, it’s a short book and most of the links are broken. I don’t agree with everything in the book but overall it has some good insight. The excerpt below is about Detoxing Together From The Religious System.

As stated previously, the religious system is simply a sub-set of the world system. Man has taken hold of the “church” and tried to turn it into something for himself, for his own benefit and glory. This doesn’t set very well with our Lord. He has his own kingdom (church); and make no mistake about it, there (among those people) he is completely Lord and King! So here is the problem at hand in a nutshell.

Most of us who are seeking an organic expression of the church are coming from the religious system.

This system has been developing for over 1800 years. That’s a lot of system! That’s a lot of man’s own building his own tower of Babel. So, this presents a huge problem:

How do we, the church system refugees, leave that system and then not proceed to just build another system in a living room?

The answer comes to us in one simple word: detoxification. It’s best to explain this by a comparison with our physical bodies. Because of the air we breathe, the processed foods we eat, and the general negative effects of the world system around us, our bodies become toxic. So, we need detoxification. There are many ways that we can be free of these toxins but whatever path you choose it’s not going to be easy. It usually involves a major shift in diet, exercise, and exposure to healthy ways of thinking and living. In others words: “you will need a major shift in the way your think and the way you live!”

This also has happened to us believers throughout the centuries. We cannot even begin to talk about a return to the organic way of being the church unless we are willing to go through a detoxification process. What this means begins with a willingness to be detoxed by the Lord so that he can get what he wants, his eternal purpose. It means humbling yourself and emptying yourself so that God can get what he wants.

Blessed (happy, to be envied, and spiritually prosperous-with life-joy and satisfaction in God’s favor and salvation, regardless of their outward conditions) are the poor in spirit (the humble, who rate themselves insignificant), for theirs is the kingdom of heaven! (Mat 5:3)

Brothers and sisters, if you will humble yourselves and lose your lives, then God will set you free from the effects of the religious system that are inside of you. Believe me, many of those effects you are not even aware of. But others will see them. And the closer you get to other saints in community the more they will be seen. But that’s okay. Let yourself become vulnerable. This is the pathway to growth. This is the pathway to true freedom! We must be willing to let go and forsake all of the mindsets, paradigms, and religious baggage that gets in the way of Jesus Christ being the Center, the Life, and the Head of the church.

Of course, the development of a close knit community of believers presupposes the fact that these things will come out. We also (as workers) will suggest exercises that will help accelerate this process.

Suffice it to say for now that everyone needs detoxing. Even people who have never been involved in the institutional church or religious system need detoxification. How do I know this? Simple. If you live in this world, you have been exposed to many unhealthy things physically, mentally, and spiritually.

The key here is to embrace the cross in humility and not to engage in self defense or shutting out your brothers and sisters because they see some of these things in you. Of course, we are not speaking about being hurtful or damaging to others in any way. But God will use our fellow citizens to sharpen our iron.

Subscribe below and receive my bi-monthly newsletter. Make sure to check your spam. Thank you.