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Trevin Wax
Trevin Wax is an editor, author and blogger at "Kingdom People."
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About the Author

Trevin Wax is the Managing Editor of The Gospel Project, a curriculum developed by LifeWay Christian Resources. He blogs daily at Kingdom People. He is also the author of Holy Subversion (Crossway, 2010) and Counterfeit Gospels (Moody, 2011).

  • Wednesday, May 16, 2012 | 13:00 PM
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    A Critical Mind vs. A Critical Spirit

     

    In our circles, it’s common to hear pastors and scholars bemoan the lack of critical thinking in many evangelical churches today. From the books and magazines gobbled up by the evangelical populace to the sheer gullibility on display in our forwarding of emails, it seems that biblical illiteracy and theological aberrations are widespread even in Bible-believing churches.

    It’s no wonder that in recent years we’ve seen a surge of theological interest among younger pastors, particularly within the “gospel-centered” movement. We like good books. Lots of them. And not just easy books. Some of the books are ancient, hard to work through, and only pay off after spending significant time and energy in them.

    The more we read, the more we know.

    The more we know, the more we recognize the shallowness of much of contemporary evangelicalism.

    In an age described by J. I. Packer as “a mile wide and an inch deep,” the blogosphere has become a place where critical thinking and sharp analysis are celebrated. I know firsthand. I am often pointing people to thoughtful book reviews, incisive critiques of theological developments, and pastoral warnings against compromise. I’ve posted a number of critiques myself.

    A Celebration of Critique?

    But I wonder at what point our appreciation for insightful analysis turns into a celebration of critique that leads to an unhealthy elevation of the critic.

    Yes, I realize that some of the greatest authors and thinkers have been critics. Mark Twain was masterful in his critical commentary. And G. K. Chesterton was a critic who is celebrated even today, when the books and people he critiqued are largely forgotten.

    But these kinds of critics stand out because they were always about ideas bigger than their own critiques. Twain had a wit that forced people to take him seriously. And Chesterton’s marvelous sense of humor infused all of his critiques with such joy that one wanted to be conquered by his logic and reasoning even if people ultimately rejected his position.

    (Furthermore, both Twain and Chesterton were creators too. They gave us Huck Finn and Father Brown.)

    What concerns me today is that in our celebration of the critical mind, we may be indulging the critical spirit. There is a difference. A big one. And it’s largely one of the heart.

    Where’s Your Delight?

    Charles Spurgeon once said:

    The church is imperfect, but woe to the man who takes pleasure in pointing out her imperfections!

    Notice how that statement reads. Spurgeon doesn’t condemn the man who points out the church’s imperfections. After all, he himself did that… often! He condemns the one who takes pleasure in criticizing. The difference is instructive. It concerns the heart. Spurgeon recognized the difference between a critical mind (incisive, analytical, fair-minded) and a critical spirit (delighting in exposing the flaws of others, quick to judge, dismissive and proud).

    There have been times when my cultivation of a critical mind has led to having a critical spirit. When I was in seminary, I confided in a pastor friend that after taking homiletics (the art of preaching), I was having a difficult time hearing God speak to me in church because I was constantly analyzing and critiquing the sermon. My discernment radar was so strong that I could only hear my own thoughts about the sermon and not the truth the pastor was proclaiming. My pastor friend told me that recognizing this as a problem is the first step toward its resolution. “Trevin, a lot of guys never realize it’s a problem.”

    By God’s grace, I now ask for the Lord to speak to me through His Word – no matter who is preaching or what the sermon is. And without fail, God does. The sermon may not be completely tied to the text, biblically faithful in all its particulars, or well illustrated, but God can use it. And thank God He does! Otherwise, how would those of us who preach ever have the confidence to open up the Word and deliver a message?

    Loving Discernment

    This doesn’t mean we should turn off the critical mind. It doesn’t mean we no longer test everything according to the Word. It doesn’t mean we just accept every sincere message as being helpful and positive.

    It does mean that when we critique, we do so with a spirit of love. We overlook small flaws and winsomely talk to our brothers and sisters when we see big issues. We refrain from insisting on agreement for every jot and tittle of theological precision. We don’t dismiss an idea outright just because it comes from someone outside our theological camp.

    Your brother and sister in Christ is on your team. Isn’t the Evil One a big enough opponent for us? Or do we have to have an adversarial posture toward Christians too?

    There will be times of confrontation. There will be times to call into question your brother’s words and actions. (Paul’s confrontation of Peter comes to mind.) But that was a big deal. Peter was denying the gospel with his actions. The stuff we get worked up about is usually not that critical.

    Theologically Minded for the Mission

    I am excited at the thought of God stirring up a revival in our day – a movement that refocuses our attention on Christ and His work for us. I pray that King Jesus will raise up a generation that is theologically minded as well as mission-driven. The good that could come from this development is incalculable.

    But the Evil One would love nothing more than to infect such a movement with a critical spirit, to have us be theologically minded at the expense of mission-driven rather than having our theological acumen drive us toward mission. It’s a small jump from engaging in critical thinking to having a critical spirit.

    I’ve made that jump before. Too many times. And I don’t want to go there again.

    We will not critique our way to gospel-centered revival.




  • Tuesday, May 1, 2012 | 09:06 AM
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    "Both Chastity and Contraception?"

     

    Should churches educate their singles on how to use contraception?
     
    Jenell Paris thinks so. In an opinion piece at Christianity Today called “Both Chastity and Contraception: A Sacred Compromise” (responding to this article), she recommends that churches “uphold premarital chastity as the biblical ideal, and encourage and educate unmarried singles about the effective use of contraception.” In other words, we ought to “educate” unmarried singles about contraceptives without “affirming” their use.
     
    Paris admits this sounds like a compromise, but apparently “abstinence absolutism” hasn’t worked out so well. To reduce abortion and unwanted pregnancies among young evangelicals, we ought to at least consider encouraging contraception. She writes:
     
    Advocating contraception for unmarried churchgoers certainly is a compromise, but consider what that really means. Com- means with, and promise means to agree, or to make a pact. To compromise is to work toward agreement or commitment with another. Like compassion, community, or companion, com- is about being in relationship with others. Unipromise isn’t even a word; without compromise, you’re just alone, speaking your ideal into thin air. It’s fine to have ideals, and to proclaim them with perfect phrases in perfectly planned church services. Contemplating perfection is a holy exercise that lifts our aspirations. Lived experience, however, is far from perfect; when I consider ideal parenting, ideal marriage, or ideal teaching, my life pales in comparison. I count on my gracious children, husband, and students to make daily compromises—as I do for them—as part of healthy relationships in the real world.
     
    So, it’s a compromise. But compromise isn’t that bad, is it?
     
    Actually, this line of thinking is far worse. The idea of “both chastity and contraception” is not a “sacred compromise.” It is a scandalous capitulation to the unfettered sexual mores of 21st century American society.
     
    This idea does not maintain the “ideal” of chastity in singleness alongside the “compromise” of contraception. Instead, it devalues the struggle to remain chaste while legitimizing sexual expression among Christian singles as something unavoidable. It trades the sumptuous feast of covenanted sexual expression for a mess of pragmatic pottage.
     
    Let’s apply this line of reasoning to other illicit sexual activity. Imagine that survey results come in showing that one in four evangelical men admit to having extramarital flings. Young evangelicals perplexed by this state of affairs (no pun intended) gather to discuss an appropriate response:
     
    Well, centuries of absolutism regarding marital fidelity sure haven’t stopped men from cheating on their wives! It’s a shame some of these affairs produce unwanted children. It’s also devastating when the wife and kids find out about dad’s indiscretion. We don’t want anyone plagued with guilt and shame, now do we?
     
    Here’s an idea! Let’s maintain the ideal of marital faithfulness while offering some information to these husbands about how to do their side business a little more discreetly. Let’s educate these men (not affirm them, mind you) on using contraception to avoid unwanted pregnancy. Let’s encourage them (not push them, of course!) to learn new ways to maximize the moments with their mistresses without causing pain and heartache for the family. 
     
    The sense of revulsion you feel when reading this imaginary scenario is probably rooted in your God-given, biblically informed, gospel-sanctified idealism regarding the exclusive nature of the marriage bed. And as Christians who believe in the good gift of sexual expression within the beautiful confines of the marriage covenant, we ought to be repulsed by any proposal that cheapens, threatens, or denigrates that ideal.
     
    Encouraging contraception among Christian singles is one such proposal. Surprisingly, Paris wants to ground her argument in the gospel:
     
    After all, “just saying no” to premarital sex, important as it is, is not the heart of the gospel. The heart of the matter is saying yes to God. Maybe we often rely on shame and fear because it’s hard to believe that people would say no to something as tantalizing as sexual pleasure if they didn’t stand to lose something extremely valuable such as honor, the affection of family and church, or even eternal life. If people knew they were loved, no matter what, and that God and God’s people would have their backs even if their own sin is the cause of their troubles, wouldn’t they just sin freely because grace abounds? Perhaps some would, but even then, love can be a kindness that leads to repentance. Others may find the real reason to reject immorality: not for fear of shame, disgrace, or hell, but for love of the right and the good. Right loving—full of compromise, compassion, and companionship—is the best encouragement for right living.
     
    But just change out the sin to see how gospel-denying this argument really is:
     
    After all, “just saying no” to adultery, important as it is, is not the heart of the gospel. The heart of the matter is saying yes to God. Maybe we often rely on shame and fear because it’s hard to believe that people would say no to something as tantalizing as adultery if they didn’t stand to lose something extremely valuable such as honor, the affection of family and church, or even eternal life.
     
    I am flabbergasted that evangelicalism has come to the place where such a scandalous capitulation to a sexualized culture could be considered a “sacred compromise.” Apparently, once you’ve winked at sin enough times, you can no longer see straight. Matthew Lee Anderson is right:
     
    Contraception as a pragmatic concession actually contributes to the conditions where Christians can sin without consequences for themselves or their community… It is well known, or at least frequently stated, that evangelicalism’s public witness has been frequently undermined by our lack of integrity and our hypocrisy, especially on sexual issues. I fail to see how more contraception for our unmarrieds will do anything except deepen such a culture of hypocrisy by making it more comfortable and convenient to sin sexually while remaining in unbroken communion in our churches.
     
    Are evangelicals hypocritical when it comes to premarital sex? Absolutely. We’re hypocritical in all sorts of ways. Every one of us is guilty of sexual sin. But Christianity hinges on repentance. We agree with God about our sin, and we turn from it and turn toward Jesus.
     
    Telling singles they ought to turn toward Jesus and contraception is an implicit denial that repentance is integral to the Christian life. It’s like Jesus telling the woman caught in adultery: “Neither do I condemn you. Go and sin some more.“
     



  • Thursday, April 26, 2012 | 08:53 AM
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    Ransomed Singing

     

    The ransomed of the Lord shall return and come to Zion with singing.
     
    “Houston, we have a problem.” Those famous words from the commander of the failed Apollo 13 mission in 1970 were immortalized by Tom Hanks in the successful movie version that told the story of the astronauts’ harrowing return back to earth.
     
    The astronauts had a mission. They were going to the moon, but something went horribly wrong. They couldn’t fulfill their mission. They had to turn back, and the astronauts of Apollo 13 just barely made it back to earth alive.
     
    We too were created for a mission. We were created to reflect the glory of our Creator God in how we relate, how we work, how we rest, and how we rule wisely over the earth.
     
    Yet something has gone horribly wrong. We have rejected our mission and exchanged it for lies. We have chosen to reflect other things. We worship whatever is not God. “Houston, we have a problem.” And that sin problem has sent us spiraling out of control.
     
    The good news is that God is mighty to save. He rescues us from our sin. He showers us with His mercy instead of His wrath. Jesus’ blood pays our ransom. Though sin may hold us back, flinging us back to earth and keeping us now from completely fulfilling our mission to glorify God, we hold fast to the promise of God – that “The ransomed of the Lord shall return and come to Zion with singing.”
     
    I love that verse. I want to soak in the truth of that verse… to let that promise fuel my obedience.
     
    The day is coming when we will fully reflect the majesty and purity of the God in whose image we are made. That’s why we sing of His love now. We sing of His salvation. Soon we will glorify Jesus face to face – savoring His majesty, His righteousness, His love and grace for all eternity.
     
    Kingdom people sing now of Christ’s salvation in anticipation of the day we will see Him face to face.



  • Wednesday, April 18, 2012 | 10:52 AM
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    4 Things Every Kid Needs to Know about the Bible

    Working on children’s curriculum has been a big shift for me. Once The Gospel Project expanded to include all age groups, I suddenly found myself wading through reams of paper, editing children’s lessons to make sure they focused attention on Jesus Christ and what He has done.

     
    I may not be experienced yet in developing children’s curriculum, but I am a father. And since my wife and I have the responsibility to disciple our kids, we know the message we want to give them at home as well as the message we want to see reinforced at church.
     
    Children’s Curriculum Today
     
    If you are looking for creative, fun-filled, and family-focused approaches to children’s discipleship curriculum, there are plenty of options available. But we’ve heard from a number of children’s pastors who are dissatisfied with what they’ve seen. Though they appreciate these offerings for their creativity and the way they connect to parents seeking to disciple their children, these leaders are concerned that the primary message we are giving our children is simply that they need to “be good.”
     
    What sometimes gets lost in the journey through Bible stories is the good news of what Christ has done to save the lost. In other words, in focusing on behavior, we may be missing the heart-change brought about by the gospel.Even worse, we condition our kids to think that the Bible is all about them.
     
    The Gospel Project for Kids is an attempt to bring a gospel focus back to children’s curriculum. In walking through the Bible stories chronologically, we want children to discover several truths:
     
    Truth #1 - The Bible tells one big story.
     
    When we take Bible stories out of context to glean moral lessons from them, we can leave kids with the impression that the Bible is much like Aesop’s fables—interesting tales with moral application.
     
    But even though the Bible has moral application and does give us some terrific stories, it actually tells one overarching story. These stories fit together. They tell us the story of our world—where we’ve come from and where we are going.
     
    We believe it’s important that children recognize how these Bible stories are connected.
     
    Truth #2 - The Bible is about God.
     
    Once we recognize that the Bible is telling us a great story, we discover that we are not the main characters. The Bible is first and foremost about God. He is the hero.
     
    These stories provide us with moral application, yes. But before we get to application, we ought to ask, “What does this story tell us about God?” What attributes and characteristics of God are on display in this story? If the Bible’s big story is about God’s bringing about redemption of His fallen world, then what picture of God do we see in the smaller stories?
     
    Truth #3 - The Bible points us to Jesus.
     
    A statement I like to make from time to time (for shock value, I admit!) is “Bible study won’t necessarily change your life.” What I mean is this: Just because you know the Bible doesn’t mean the Word will bear fruit in your life. It is possible to know the Scriptures, read the Scriptures, revere the Scriptures, and study the Scriptures and miss the point entirely. Jesus told the Jewish leaders of the day that even though they had meticulous knowledge of the Old Testament, they had missed the truth that the Old Testament is ultimately about Him.
     
    Whenever we study the stories of the Bible, we need to ask how they point us to Christ. The reason God’s Word changes our life is not because of our personal study but because in the Scriptures we are introduced to Jesus, the Author.
     
    Truth #4 - The Bible calls for obedience that is grounded in the gospel and in the power of the Holy Spirit.
     
    Now, back to moral principles and application. Does the Bible have them? Absolutely. But biblical behavior should not flow from obligation and compulsion.
     
    God cares about our hearts. Our hearts are not changed by the commands of the Law. Our hearts are changed when they overflow with love for the Savior. As we experience the grace of what God has done for us in Christ, our hearts are free to worship and obey.
     
    It’s important that we take care not to give our children commands without showing them how the Holy Spirit, through the gospel, gives them the strength to obey these commands.
     
    Conclusion
     
    The purpose of our Bible study is to know God and make Him known. The Bible unveils Jesus Christ as the focal point of human history. All creation exists by Him, through Him, to Him, and for Him. Our children’s curriculum should exist for Him too. That’s the only kind of Bible study that will change your life.
     




  • Wednesday, April 11, 2012 | 23:46 PM
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    Pursuing Multi-Ethnic Congregations: A Conversation with Derwin Gray and Juan Sanchez

     

     
    Today, I’m excited to welcome two friends of mine to the blog for a conversation on the need for multi-ethnic congregations.
     
    Derwin Gray is a defensive back who played safety for five seasons with the Indianapolis Colts and one season with the Carolina Panthers. He now resides in Charlotte, North Carolina, and is the founding and Lead Pastor of Transformation Church in Indian Land, South Carolina.
     
    Juan Sanchez is pastor of High Pointe Baptist Church in Austin, Texas, and one of the advisory council members and writers for The Gospel Project. 
     
    Trevin Wax: Welcome to the blog, guys. First off, why even have this conversation about multi-ethnic churches? Why is this important?
     
    Juan Sanchez: The glory of God. A few weeks ago, I laid the biblical-theological foundation for multi-ethnic churches over at Ed Stetzer’s blog. In essence, through Christ God is gathering a multi-ethnic assembly that will dwell in His presence for all eternity, under His rule, for His glory and our joy. God is greatly glorified as wise when we witness this multi-ethnic assembly being manifested in local congregations and functioning as one (Eph. 4). So, ultimately, this conversation is about the glory of God in Christ.
     
    Derwin Gray: Absolutely, and the gospel paints a glorious picture of humanity reconciled to God through Jesus and to each other! Jesus said “make disciples of all nations (ethnos),” or different ethnic groups. The gospel demands that if different ethnic groups are around the local church, as missionaries, we should be intentional in reaching them. And the multi-ethnic church displays the “mystery of Christ” and the manifold wisdom of God (Eph. 3:4-6,10-13).
     
    Juan Sanchez: I think this conversation is important for another reason too. Due to various cultural factors, many churches were fairly segregated and remain so to this day. However, the church growth homogeneous unit principle (see Tim Chester’s helpful explanation) seems to have legitimized monoculturalism for the sake of evangelism. (I’m not fully knowledgeable about this history, so feel free to help me if I am missing the mark.) As a result, many churches remain fairly segregated for both cultural and evangelistic reasons.
     
    I think that as our culture and economy have become more global and as international travel has become easier, we are realizing more and more that the body of Christ is diverse but that through Christ we have more in common with our Christian brethren throughout the world than with our unbelieving blood kin. Then we ask ourselves when we return from mission trips, if we have such a unity with brothers from different cultures and ethnicities in another country, why can’t we experience this same unity at home?
     
    Trevin Wax: Do you think the homogeneity principle led to church growth but at the cost of multi-ethnic congregations? 
     
    Derwin Gray: Great question. First, let’s define Dr. Donald McGarvan’s Homogeneous Unit Principle (HUP). In essence, HUP teaches that people come to faith faster when people are of the same ethnic and socio-economic background. HUP has worked pragmatically and fits very well in our consumer Christianity context. But it has not nor will it ever produce local churches that reflect the ethnic diversity of what the new heavens and earth will look like. Pastors and leaders, our goal should not be pragmatism but God’s glory.
     
    The HUP has become the standard ministry model of church planting and the church in general. However, in his eBook Should Pastors Reject or Accept the Homogeneous Unit Principle? Mark DeYmaz quotes Dr. McGavran as saying, “There is a danger that congregations…become exclusive, arrogant, and racist. That danger must be resolutely combated.” McGavran saw the danger of HUP when it was not used correctly.
     
    Juan Sanchez: Here in Texas, it is not surprising to see a new cowboy church plant (I don’t think they are in the Acts 29 Network!). The idea, born from a legitimate and genuine desire to reach a group presumably not being reached by traditional churches, is that “cowboys” don’t go to “church” but they need the gospel too. Agreed! In this approach, utilizing the homogeneous unit principle, that like attracts like and provides an easier path for profession of faith in Christ, “cowboys” get together and do church in the “cowboy” way in order to reach “cowboys.” As a church like this grows, I would say that growth occurs at the expense of multi-ethnicity AND multi-culturalism. At the end of the day, I’m left asking, “Is this just evangelical consumerism?”
     
    The solution is not to have “cowboy” churches composed of African-Americans, Asians, Hispanics, Anglos, etc. Such a church would be more homogeneous than they might realize because they are gathering around “cowboy culture.” The picture I see the gospel presenting is not a “cowboy” church composed of various ethnicities but a “cowboys” and “Indians” church – a church where formerly hostile parties, having nothing previously in common but hate for one another, now worship and share life together. In Ephesians 2, we’re reminded that the gospel brings together two formerly hostile parties and makes them into one new man.
     
    Trevin Wax: Do you think the stats would support the idea that bigger churches tend to be less homogeneous than smaller churches? Or vice versa?
     
    Derwin Gray: I don’t think church size has much to do with the lack of ethnic diversity in local churches in America.  Transformation Church (TC) was planted two years ago. God, in His grace, has grown TC from 178 people to a thriving, dynamic, multi-ethnic, multi-generational congregation of nearly 2000. We’ve seen over 800 commit their lives to Jesus. In our case, we’ve grown large very fast; we attribute our growth to our commitment to biblical theology and missiology, fueled by the gospel. Our target audience is whoever lives within the scope of our local church; therefore, our ministry reflects the diversity of our mission field. TC is 60 percent white and 40 percent other.
     
    Juan Sanchez: On a clarifying note, though the homogeneous unit principle may be applied ethnically – let’s plant a “Black” church, it seems to me that it is applied more culturally within current church planting circles. Whatever “target” group is chosen (i.e., upper middle class, artists, musicians, college students, generation X, Y, Z, etc.), everything is tailored to reach that “target,” and that group becomes the majority culture. So long as one fits into that majority culture (regardless of ethnicity), then they will fit into that group. I wonder if perhaps this is what is happening in some “bigger” churches. They may look different (ethnically diverse) when in fact they are really the same (mono-cultural). In this sense, bigger churches may tend to be as homogeneous as smaller churches but for differing reasons. Reminder – all this is anecdotal; I would love to see the data on this!
     
    Trevin Wax: What do you say to the pastor who has a very homogeneous congregation but wants it to be multi-ethnic? Where do you start? How can one begin moving the church in a direction that more clearly demonstrates the glory of Christ’s lordship over all nations?
     
    Derwin Gray: First, the leaders’ hearts must be seized by the biblical conviction that God wants the local church to be multi-ethnic whenever possible. Multi-ethnic church is not in addition to the gospel, it is a result of the gospel.
     
    Juan Sanchez: Yes! This is first and foremost an issue of the heart and a renewed mind, not an issue of “how many different ethnicities we have in our congregation.”
     
    As a pastor, I had to work through this for myself in the Scriptures and in prayer. The question that drove me was “What does a first-century church look like in the twenty-first century?” I worked through Acts, particularly Acts 2:42-47, to try and answer this question. The most mind-renewing passage of Scripture for me was Ephesians, specifically chapters 2 and 3. That was life- and ministry-changing. One book that was particularly helpful to me in my biblical study was J. Daniel Hays’ From Every People and Nation: A Biblical Theology of Race. So, for the pastor, that’s where I would say to begin – the study of Scripture and prayer.
     
    Derwin Gray: The next step would be to pray and fast for a leadership team at every level, from pastors to volunteers, to reflect the multi-ethnic diversity of the community in which God has placed you to be a missionary outpost (i.e., local church).
     
    Juan Sanchez: Right. Leadership is key. I would begin taking the leadership through a similar study (and prayer). I would want to be sure to wrestle with the biblical data and the pertinent issues with our leadership. I want them to ask me the hard questions and to push back where I may not be thinking well. This process will also provide a taste of the general questions the congregation will raise.
     
    Hopefully, this process will bring everyone on the same page, allowing the leaders to address the congregation’s questions, not just you. This, then, is a direction from the leadership, not just the pastor’s latest “thing.” At this point, as a pastor, I would personally try to get my hands on every book written about multi-ethnic ministry and church to try to understand the practical dynamics involved in implementation. Choose the best and share one or two with your leaders.
     
    Derwin Gray: I also think diversity in worship styles is crucial to developing a healthy, multi-ethnic church. It’s important to create a multi-ethnic ethos in the congregation. How do we do that? As the Lead Pastor, I must continually cast a God-sized, beautiful, compelling vision and teach from the sacred Scriptures that the outworking of the gospel produces a multi-ethnic, mission-shaped church.
     
    Juan Sanchez: It is certainly a process. Don’t underestimate faithful, patient preaching from the pulpit. Plan a series on the church, or preach through Ephesians. Depending on your congregation, you may need to preach for some time before making any formal proposals or presentations. Utilize question and answer sessions to see where the congregation is and what their questions are. Answer their questions patiently and prayerfully.
     
    In the meantime, take advantage of opportunities to lead your congregation to cross cultures. That may be an international mission trip or a mission trip across town. Begin providing venues where members of your congregation can meet people who are different than they are (ethnically, culturally, socio-economically, etc.).
     
    Derwin Gray: I’d also recommend learning from leaders who have planted multi-ethnic local churches, such as Ken Hutcherson (Antioch Bible Church), Miles McPherson (The Rock Church), Efrim Smith, Mark DeYmaz (Mosaic). I’d love to help any leader who wants to plant gospel-centered, multi-ethnic, missional churches.
     
    Juan Sanchez: Ultimately, we have to trust the Lord. He is sovereign, and only He can change you, the leaders, and the church. But remember that this is an issue of the heart and a renewed mind, first and foremost. You cannot concoct ethnic and cultural diversity in your church. You can’t announce, “We’re now a multi-ethnic church,” and expect that the next Sunday the crowd is going to be different. You also cannot concoct ethnic and cultural diversity where there is little.
     
    Our call is to preach the gospel to all peoples and make disciples of them. A good question to ask is “How does the makeup of our church reflect the community that the Lord has sovereignly planted us in?” As your community changes, Lord willing, so should the makeup of your congregation if you are reaching those within your community regardless of who they are or where they come from.