“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.”  (Matthew 10:16)

Our Lord gave these instructions to the 72 as he “sent them on ahead of him, two by two, into every town and place where he himself was about to go” (Matthew 10:1). I often think of these words when I attend an ordination. I don’t focus on the “sheep in the midst of wolves,” although that can certainly be true. Instead, I pray that the newly ordained may be “wise as serpents and innocent as doves.” It’s a lesson every pastor needs to learn.

“What is the wisdom of the snake?” Dallas Willard asks in his classic The Divine Conspiracy. “It is to be watchful and observant until the time is right to act. It is timeliness. One rarely sees a snake chasing its prey or thrashing about in an effort to impress it. But when it acts, it acts quickly and decisively. And as for the dove, it does not contrive. It is incapable of intrigue. Guile is totally beyond it. There is nothing indirect about this gentle creature. It is in this sense ‘harmless.’”

Imagine being able to act at just the right moment in just the right way to build up the body of Christ. That’s what came to mind recently as I listened to a newly ordained pastor process some early challenges in her first call. She described two different situations that involved important ministries with key leaders involved, and she wanted to engage in appropriate ways to move the ministry forward without creating conflict. The time seemed to be right, and she brought a servant’s heart to the work. But what should she do?

She shared her thoughts with a group of people trained in discipling cultures, so we naturally began using a tool called the Discipleship Square. This tool describes the experience of growing in faith and what kind of leadership style best supports a disciple’s growth. The four stages (thus a square) are as follows:

D₁/L₁ – The initial stage marked by excitement and enthusiasm. The disciple doesn’t know what they don’t know. The appropriate leadership style is directive since disciples have little depth or experience. “I do, you watch.”

D₂/L₂ – A stage marked by a lack of confidence. The disciple knows what they don’t know. The appropriate leadership style is persuasive as disciples begin to gain understanding while experiencing doubts regarding their abilities. “I do, you help.”

D₃/L₃ – A stage marked by growing confidence. The disciple knows what they know. The appropriate leadership style is collaborative as disciples gain experience and begin to lead. “You do, I help.”

D₄/L₄ – The last stage marked by self-confidence and natural ability. The disciple doesn’t know what they know. The appropriate leadership style is to delegate since the disciples have mastered the specific ministry and effectiveness comes naturally. “You do, I celebrate your work.”

If we engage a ministry with the wrong leadership style, we can create conflict, damage people, and set the mission of the church back significantly.

John Mohan

While the Square is a very helpful description of how novice disciples move toward maturity, it is an even more powerful tool when used by a leader to engage an existing ministry that needs help. My colleague above was dealing with one ministry whose leader was willing, but didn’t know what to do. The pastor needed to use persuasive leadership (L₂ “I do, you help”) to keep the disciple engaged while he learned the skills necessary. The other ministry had a leader who knew what to do but had lost some confidence. The pastor needed to use collaborative leadership (L₃ “You do, I help”) to restore the disciples’ confidence in their existing ability.

Blessedly, both situations had disciples who understood the mission of the congregation, so my colleague didn’t have to shut down a ministry to begin again from scratch, but do you see the danger? If we engage a ministry with the wrong leadership style, we can create conflict, damage people, and set the mission of the church back significantly. But if we get it right, and engage appropriately, we can grow disciples and build up the body of Christ.

The Discipleship Square helps me get it right when I need to be as wise as a serpent and as innocent as a dove.

“… if you pour yourself out for the hungry and satisfy the desire of the afflicted, then shall your light rise in the darkness and your gloom be as the noonday. And the Lord will guide you continually … and make your bones strong; and you shall be like a watered garden, like a spring of water, whose waters fail not.” (Isaiah 58:10, 11)

Since 1992, my family and I have been deeply involved in disaster relief efforts around the country, from Florida (post-Hurricanes Andrew and Ian) to Mississippi (post-Hurricane Katrina) to West Virginia (post-flooding) to Indiana (post-tornadic destruction) to Tennessee (post-tornadic destruction) to Baltimore City (post-human generated difficulties), etc. My wife, Nancy, and I—and all five of our children (now adults)—were greatly impacted by these experiences, especially <in discovering> how they ‘taught us’ what it means to be a missionary disciple of Jesus Christ; and now, over three decades later, thousands of lives have been transformed because of these intentional acts of mission. Our first City Mission was launched in 2014. For this year’s event, City Mission: Baltimore and Beyond ’24, we decided to be even more intentional in this work and keep this one question before us, specifically in light of Isaiah 58:10,11: What does it mean to be a missionary disciple?

For the sake of clarity, there are two types of missional opportunities we’ve offered over the years: First, Cross Country Mission (CCM), which involves disaster response-type work following a natural catastrophic event beyond our home base, somewhere across the country; or, City Mission (CM) which was born out of CCM to serve more locally and bridge between the City and Suburbia, addressing human-generated needs. (see: CM Part 1 and CM Part 2)

I think this past year’s experiences have helped us to see more clearly that these more intensive (extraordinary) missional encounters have been highly effective in serving as a catalyst for igniting the participants, the laos/λαός-People of God, into the more ordinary and daily work of mission in their homes, places of work, schools, etc. In other words, they have the capacity to shake us—the Church—out of our timidity, and even lethargy, and pursue both the Great Commission (Mt. 28:16-20) and the Great Shema (Mk. 12:28-30) with a fiercer determination—To become missionary disciples!  

These ventures have pushed us far beyond our comfort zone, from only knowing what it means to be a disciple into actually living out our discipleshipthrough intentional, boots-on-the-ground missional activity. In other words, these experiences enabled us to live a more incarnational, Christ-centered discipleship as it took on real bones, sinew, flesh, and blood; specifically, as we were baptized into the mission field! Just a couple of years ago, one of our young adults described CM as “a raw and unfiltered experience of what it means to be the Church!” Truly, these ‘encounters’ have served as a catalyst for becoming a missionary disciple.   

My daughter, Sarah, who experienced her first CCM at 14 y/o and is now 33 y/o, has also reflected on what it means to be a missionary disciple. Here is an excerpt from what she wrote after our most recent CCM this past February and CM in May: “In disaster zones, where everything is stripped away, where chaos abounds, order is lost, and hope seems lost with it … it is here that a new source of Life is found. A new perseverance, a ‘restored strength and ever-flowing spring’ begins to pour from within you (Isaiah 58:10-12). Suddenly your own petty complaints of the day don’t matter. The madness and the rush of a ‘controlled’ life is gone. All that you see, all that you think about, is before you: an opportunity to love the people who have lost it all. The people who *really* have something to complain about, yet don’t. They’re full of thankfulness for life itself, not the things in it. The presence of the Holy Spirit is so tangible in these places where distraction is low and pain is high. Lives are changed, and hearts are broken for the things that break His. The Cross becomes what matters most; the thing we cling to, and the hope of His Resurrection and the new life to come.”

Brothers and Sisters, CCM or a CM is merely a ‘tool’ or vehicle to help build out and facilitate the work of mission; but, it has also become an all-important and much needed catalyst to embolden us to live out our calling as missionary disciples. What has the Lord placed in front of you … perhaps, to teach you … how to become a missionary disciple? Dare to step into it. His grace will lead you, every step of the way.  

Becoming a missionary disciple with you … In Christ, Craig

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The following pics reflect a few highlights from our most recent City Mission this past May. This year we had 12 different churches (2 LCMC and 2 NALC) from all streams of the Church (Orthodox, Catholic, Protestant, Mennonite, and Pentecostal) with participants ranging in age from 6 y/o to 80 y/o. Being multi-denominational and multi-generational is a part of our DNA and enables the participants to see a greater unity within the Church (cf. John 17:21-26).

Pre-Mission Hours

On Mission

Resting/Playing After Working

Kairos Circle

Evening Meal, Worship and Guest Speakers

Just over a year ago Christine and I found ourselves in Florence, South Carolina.  Nice place just off I-95, we found a fixer-upper on the little lake in town.  Pro tip: don’t buy a fixer-upper in your 60s.  You know you can do the work, but you don’t want to … except finding contractors in a small southern town you trust will bring you back to the pro tip of avoiding the original purchase.  But I digress.

 When people ask where Florence is, I mention South of the Border as you head to Florida.  We’re about 45 minutes south of there.  Or we’re 25 minutes south of the new Buc-ee’s travel center. Wasn’t looking to retire and move to SC, but then our daughter-in-law announced that our first grandchild was on the way.  Christine made clear: “I’ve followed you all over the country for your callings.  I have a calling to be a grandmother and that calling is in South Carolina.”  No way I was going to win that one, so I uttered the only Norwegian I’ve learned from her family, “Yes dear.”

Never moved before without a clear sense of call and certainly not to a place where the person cutting your hair asks if you’ve found a church, three different neighbors stop in and ask, the guy installing your new gutters inquires, the electrician who fixed something, the two fellows who encapsulated the crawlspace and the one other contractor we hired, the fellow who redid two of our bathrooms. 

In a place where everyone seems to be churched and asks where you attend what do I as a Lutheran have to offer?  As David Keener of the NALC likes to say, “We Lutherans are less dense here in the South” and the nearest NALC congregation is 50 minutes away.

Then I attended my second lunch time gathering of pastors who are part of Helping Florence Flourish (HFF). One of its priorities is supporting marriage and families.  OK, you have my attention. The pastor sitting across the table with his wife shared with me, “I fear my granddaughter will never meet a decent, Christian young man to marry.  We’ve lost all our young men and now many of them are just lost.”

At the prior gathering of this group the Director of HFF had pitched a vision for a marriage and family blessing gathering at a local park.  He didn’t have many details in place but lifted up the idea.  It was well and thoroughly embraced which had led to my lunch table conversation with a troubled pastor.

Perhaps someday I’ll share what I’ve found when poking around Luther and his passion for marriage, family, and especially the role of the household in faith formation. But that’s a story for another newsletter.

About a decade ago the last congregation I served embraced something called Faith 5, a process put forth by Lutheran Pastor Rich Melheim that led to a book entitled, “Let’s Kill Sunday School before it kills the church.”  Snappy, eh?  It is a simple, five step, 15-minute way of entering conversation as a household; sharing the pains and joys of the day, reading scripture, seeking ways the Word may speak to the highs and lows, praying for one another and ending with a blessing.  I mentioned this approach to the Director.  He’d never heard of it.  He ran it by one of his staff people.  I showed him an example of the bookmarks that go with the process.  He ordered a stack of them and told me “You’re up to present this to our gathering.”  OK then.

March 3^rd we met in the park.  Because I’m one of those Lutherans I brought along balm from Israel as I planned to anoint as well as pray and bless.  An elderly woman wept.  A young clergy couple spoke with me at length.  Another wants to talk to me about launching a ministry in the drug and prostitution corridor of Florence. I have an invitation to speak in a congregation. We Lutherans have a lot to offer even if we aren’t very dense.

Editor’s Note: Jacob Moorman is a member of River’s Edge Ministries, which regularly hosts and leads mission work locally in Maryland, through City Mission, and annually in other states through Cross Country Mission (CCM).

I am certainly no theologian, so I am merely sharing my reflections from our most recent venture into the mission field. I had the privilege of serving on a CCM trip this year after an F3 tornado left a miles long path of destruction through Clarksville, Tennessee, just a few weeks before Christmas 2023.

Friends from different denominations and different states joined us on the mission to Clarksville. And many people prayed for us from home. Saint Matthew’s Lutheran, a new mission partner from the Baltimore area, provided us with around 80 quilts which we were able to hand out to families. This often opened the door for more intentional conversation and prayer. Mission cannot be done without the support, prayer, and provision of the whole church. Mary and Ken Bates, leaders of the NALC Disaster Response team, paved the way for our ground crew. Members of The Way Baptist Church were gracious hosts, opening their doors to our group so we could serve more effectively.

And yet … despite my experience on other disaster response trips, the Lord taught me new things. I learned about humility (“ … judge not, lest ye be judged.” Matthew 7:1). I learned about His sovereignty (“ … not wishing that any should perish, but that all should reach repentance.” 2 Peter 3:9). And I learned about His love (“As I have loved you, so you must love one another.” John 13:34).

It can be easy to enter another person’s “mess” of life and assume you (I) can fix it. I think this is especially true in disaster zones. I am learning, but sometimes it is hard to admit that I cannot fix everything. The rebuilding process is done one house, one board, and one person at a time. This is often humbling. Even our experienced mission group could only do a minute amount of the work that needed to be accomplished in that hard hit area.

God Teaching Me: In disasters, the physical damage is only the beginning. Sometimes we have seen spiritual decay amidst the destruction, even neglect and pain that has clearly gone on for years … way before the hurricane, flood, or storm struck. It’s so easy to pre-judge when this occurs. But the Lord opened my eyes to a new reality this trip. I have often wondered, ‘Why do broken buildings, fallen trees, hard stories, and sorrowed people break my heart?’ I think the truth is … it is my story! I believe witnessing the physical brokenness after a disaster can reveal the spiritual brokenness in my own soul. Just like getting caught in a catastrophic storm, we are truly helpless in this world. We need help from outside ourselves. Perhaps that is why I feel mission is so important, it puts us in touch with Christ. We can begin to see with His eyes—not just the physical needs, but also the spiritual. External appearances do not guarantee that the soul has not experienced its own spiritual destruction.

Stories of His Love: While in Clarksville, we heard that a school had scheduled its Christmas program for Dec. 9th. It was to take place in a large auditorium which could hold 300+ people. However, the program was moved to an earlier day to accommodate some students who would be moving out of state. God’s sovereign grace was manifest when that very auditorium, which would have held dozens of families, was utterly destroyed when the tornado hit on the 9^th of December. Amazing grace, indeed!  

I am astounded at the lovingkindness of our Lord. That despite the loss of material goods, He spared so many holy lives of people. What happened was a tragedy, but He worked it together for good and for life. We saw people with no hope, begin to find hope, as we shared our faith and the life of Christ with them. It’s amazing how acts of charity will show forth the love of Christ in a way that words cannot. “Serve one another … ” (Galatians 5:13) Perhaps, in this, we see the truth and power of the Word taking on flesh in our own lives. Christ entered into our messy and broken world—through His incarnation, death, and resurrection Jesus met us in our darkest hour, healed our souls, and fully revealed His marvelous light … the Way of Salvation.

His Mercy: I had the privilege of working on a house which still had a lot of debris in the backyard. In conversation with the owner, I learned that they were present as the tornado came through. The next-door neighbors were home as well. After receiving a tour of the sacred space where their neighbor had lived, I learned that the neighbor, with two other adults and a child, crowded into the bathroom for shelter … Looking at the house it was easy to see that the bathroom was the only room left standing—all others were torn off and even the roof was mostly blown apart! That family was spared. God’s mercy was truly prevalent.

When I see the path of destruction left in the wake of a tornado (or other ‘storms’), it reveals a greater truth. Homes in shambles. People in shock. Tragic death and loss of what was once good. There’s no way to go back, and perhaps that’s the hardest part of the suffering in this world. We must move on. This storm humbled me. Witnessing the vast devastation put me in touch with the devastation of my own soul. It made me realize how much I need Him. It brought to light the spiritual reality that Christ truly is the only One who can heal and restore. While the team worked, we also saw the Holy Spirit work in the lives of those we served. In this same serving, I believe He healed my own soul. Perhaps that is why St. Paul implores us, “Let us not grow weary of doing good…” (Galatians 6:9)

Christ certainly met us on the road to Clarksville this year. I hope that you have a similar opportunity to join in Christ’s sacrificial love by stepping into the brokenness of the world and sharing His Light with those you encounter. May our souls find greater healing as we dare to immerse our very lives in the mission field.

Photographs courtesy of Teresa Dubyoski.

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With what can we compare the kingdom of God, or what parable will we use for it? –Mark 4:30

For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, ‘Abba! Father!’ it is that very Spirit bearing witness* with our spirit that we are children of God. –Romans 8:15-16

The first time I read the phrase “kin-dom of God,” I rolled my eyes. It looked to be another attempt to make Christian terminology politically correct—something I have a personal aversion to. So, when I was asked to write a piece on this particular phrase and its usage, particularly amongst progressive Christian circles, I thought I now had an opportunity to academically hammer the phrase.

However, after research, I have become a little more sympathetic to the term. Although, as the title indicates, there is no “kin-dom” of God without the Kingdom of God. Explanation is in order.

The Origins of Kin-dom

Multiple sources trace the origin of “kin-dom” to Georgene Wilson, a Franciscan nun, who spoke it to her friend, mujerista theologian, Ada María Isasi-Díaz.¹ Isasi-Díaz then incorporated it into her theological framework and wrote about it in her work “Kin-dom of God: A Mujerista Proposal.”² Unfortunately, I was unable to find this primary work online, so I am dependent upon a lengthy article by Bridgett Green, Assistant Professor of New Testament at Austin Presbyterian Seminary for insight into Isasi-Díaz’s thoughts.³

For Isasi-Diaz, “kindom” better reflects Jesus’s familial understandings of the community of disciples. Jesus envisioned an extended family with God as father. He announces that all who hear the word of God and do it are his family (Luke 8:21; cf. Mark 3:31-35 and Matthew 12:46-50). Further, Jesus links discipleship to membership in the family of God, saying that any who have left their blood relatives for the sake of the good news will receive back hundredfold in relationships and resources now and in the coming age (Mark 10:29-30, Luke 18:29-30, and Matthew 19:29). Jesus creates and grounds his community of disciples in the principles of kinship—and kinship with God comes not through blood relations but through participation in the duties and responsibilities proclaimed in the Torah and by the Prophets. “Kindom” evokes these values in horizontal relationships among all God’s beloved children, calling disciple communities to live into familial ideals of inclusion, mutual support, and sharing of resources.⁴

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Professor Bridgett Green

I am quite sympathetic to this understanding of how disciples of Jesus interact with each other. St. Paul is emphatic that when we trust in Christ, we are adopted sons and daughters of God. Paul incorporates familial language throughout his letters, in the same vein Isasi-Díaz highlights. If highlighting this aspect of Christian thought was all that was going on, I don’t think there would be much of an issue with using the terminology of “kin-dom” as it would simply be an emphasis of the language of family used throughout the New Testament. However, there are proponents of this terminology who want to get rid of kingdom language totally and replace it with kin-dom. I find this problematic.

Why Erase Kingdom?

According to proponents of “kin-dom,” the language of kingdom presents multiple problems. It has been used by the church to make itself an earthly kingdom with earthly power and might.⁵ It tends towards exclusivity and can foster competition between kingdoms sometimes leading to violence.⁶ It is patriarchal in nature.⁷ And it “includes the specter of humiliation, subordination, punishment, exile, colonialization, sickness, poverty, as well as social, political, economic, and spiritual death.”⁸

In their view, “kin-dom” represents a much better understanding of what Jesus taught about God’s overall rule and what Jesus’ parables lead us toward.

Let’s work through a few of these things and offer some critique. First, I think we must separate the intent of Jesus’ teachings on God’s Kingdom (and the vision of how it works when God rules) from how sinful human beings have appropriated it. Many of the critiques of kingdom language resonate with the experience of human history, and one needs only pick up a history book to see the truth of what is being said. However, does human failing nullify biblical intent and understanding? Hardly.

Several years ago, I attended a mandatory boundary training in my synod. We were cautioned and steered away from using familial language to describe the church. The reason? Because families are places where abuse takes place; where neglect happens; where harm and pain are caused. It was not until a day or two afterwards that it hit me: not a single good thing was shared about what happens in families. No one spoke about parents who lovingly raise and sacrifice for their kids. No one said a word about how spouses care for each other and build one another up. No one spoke about the emotional support and foundations that are laid to help us cope with things that happen in life. No one said a thing about how the vast majority of parents feed, clothe, shelter, and spend hours upon hours of time with their children raising them to be productive citizens of society. All of the focus was on the bad, and not a single thing was said about the good. Do we abandon the metaphor because there are times of failure? Absolutely not!! Especially when the biblical witness emphasizes the metaphor so much.

I believe the same application is warranted here. Yes, there are, but the vision set forth in the Gospels, epistles, the book of Revelation, and even in the Old Testament lead us to use kingdom language. Why? To emphasize the goodness of God’s rule, and to show that there is a future hope which is a corrective to the failings of humankind.

Second, the kingdom of God is indeed exclusive, and I do not think this is something we as Christians should feel shame about. Paul is explicit in his writings that a person is either “in Christ” or “in Adam.” There is a strong line of demarcation, and the only way to go from one side to the other is through the cross. Essentially, a person either trusts in Christ’s work for salvation (in Christ), or they trust in themselves (in Adam). Either one trusts in grace for one’s righteousness, or one trusts in one’s works. There is no middle ground.

When you trust in Christ and His works, you shift your allegiance. No longer do you live for self: for self-indulgence; for self-affirmation; for self-preservation. Instead, you live for Christ. You live for God. No longer do you lay claim to the throne, but the rightful, righteous ruler is now seated upon the throne of your heart. You now serve a new master. (Romans 6) This is at the heart of the Christian creed, “Jesus is Lord.” You are announcing that Jesus is King of kings and Lord of lords. You no longer rule over your life. Jesus does. And when He is king of your life, you enter into the Kingdom of God.

If you do not trust in Christ’s work, then you are not in the Kingdom of God. You are consumed by other hungers. You are on the outside looking in. In this fashion, the Kingdom of God is indeed exclusive, but, this does not lead to violence and conflict. It is self-righteousness which leads to such things, and a person who knows God’s grace is not self-righteous. They know they have no righteousness of their own. They know their sin. They know their dependence upon God and Christ’s grace. They also know they are commissioned to make disciples of all nations. They know the great command to love their neighbors as themselves. They do not seek to impose the faith or the Kingdom by imposition, but rather by invitation. The doorway to the Kingdom of God is always open, and the desire is to welcome all. Even though it is exclusive, it seeks the inclusion of all. This is not something to be ashamed of in the least.

A final word about patriarchy. Please know that I am using the following definition of patriarchy: a system of society or government in which the father or eldest male is head of the family and descent is traced through the male line. The Kingdom of God is a patriarchy since God is our Father. As such, this is a rather neutral understanding.

However, there is another definition of patriarchy which oftentimes gets applied. “A system of society or government in which men hold the power and women are largely excluded from it.” The Kingdom of God was never meant to be such a thing. One would garner that self-evidently from Jesus’ own teachings on the Kingdom as well as St. Paul’s baptismal theology. However, living this ideal out on earth has proven to be quite difficult, and the Church has fallen very short of the ideal.

But again, the question must be asked: do we abandon the language because the ideal has not been met? No. There is no justification for that. You cannot change reality just by changing language.

Embracing Kingdom

And the reality of the Christian faith is this: you cannot have the “kin-dom” of God without the Kingdom of God.

As I hinted at previously, our Christian faith begins with God’s great grace poured out through the life, death, and resurrection of Jesus Christ. This grace captures and changes our hearts so that our allegiance shifts from ourselves and the desires of the flesh to allegiance to God and the desires of the Spirit. This is a vertical relationship, and it is primary. It must take place first. For through it, we actually fulfill the first and greatest commandment: Love the Lord your God with all your heart, soul, mind, and strength. Everything starts with this vertical relationship.

Then, it moves to the horizontal. Then, it moves into our relationship with our brothers and sisters in Christ. Then, it moves to the second great command to love our neighbors as ourselves. This is where “kin-dom” language can come into play, but again, we must be careful.

Our neighbors may not share the same allegiance that we do. Our neighbors may not have Jesus as their King. They may still be “in Adam.” They still may belong to the kingdom of the world.

I was struck by a paragraph in Professor Green’s article:

This is the expansive sense of family to which Bishop Oscar Romero appealed when he exhorted the soldiers in El Salvador in 1980 before his assassination. He reminded them of Jesus’s vision of kinship, reminded them that we are all children of God, that we are connected through an honor code that values all, that provides security and a foundation for each person to be able to extend themselves into the community without losing their identity and sense of self.⁹

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Bishop Romero appealed to the idea of “kin-dom” with the soldiers of El Salvador, but they still assassinated him. Why? Because they were serving a different master. They were serving a different king. They were not serving the King of kings and Lord of lords. Their hearts had not experienced the grace of God which would lead them away from committing such a heinous crime. The vertical relationship must always come first, and the Church’s primary job in the world is the proclamation of the Gospel which makes disciples of all nations–which calls our neighbors to have the same allegiance as we do.

To erase kingdom and replace with “kin-dom” means to place the second commandment above the first. It seeks to establish the kingdom without the King. That is not an option within the Christian faith, and it ultimately leads to failure. You simply cannot have the “kin-dom” without the Kingdom.

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1. Florer-Bixler, Melissa. “The Kin-dom of Christ.” Sojourners. Nov. 20, 2018. https://sojo.net/articles/kin-dom-christ,

Green, Bridget. “On Kingdom and Kindom: The Promise and the Peril.” Issuu. Fall 2021. https://issuu.com/austinseminary/docs/insights_fall_2021_i/s/13746319

Butler Bass, Diana. “The Kin-dom of God.” Red Letter Christians. Dec.15, 2021 https://www.redletterchristians.org/the-kin-dom-of-god/

2.Green. https://issuu.com/austinseminary/docs/insights_fall_2021_i/s/13746319

3.Ibid.

4.Ibid.

5.Butler Bass. https://www.redletterchristians.org/the-kin-dom-of-god/

6.PCUSA. “Bible study at GA223 will Explore ‘kin-dom’ versus ‘kingdom.’” Feb.12, 2018

https://www.pcusa.org/news/2018/2/12/bible-study-ga223-will-explore-kin-dom-versus-king/?fbclid=IwAR2fVkwtu41Zps66Wvxa_QdQfqVUiMrPeb96vhyHxKSNYAwPCFDQLv4dJuc

7.Montgomery, Herb. “A Kingless Kingdom.” Renewed Heart Ministries: eSights and Articles. May 31, 2019. https://renewedheartministries.com/Esights/05-31-2019/

8.Green. https://issuu.com/austinseminary/docs/insights_fall_2021_i/s/13746319

9.Ibid.

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“…take up twelve stones from the middle of the Jordan…” Joshua 4:3

We wish God’s blessings upon Dean Rostad, president, and the Canadian Lutheran Bible Institute.  This is the third of a series of three articles about various residential discipleship ministries for young adults.   We began in January by featuring Faith Greenhouse, connected with Faith Lutheran Church (LCMC) in Hutchinson, Minnesota.  We continued in March with the Awaken Project (TAP). TAP is a non-profit organization housed on the campus of Mt. Carmel Ministries in Alexandria, Minnesota.  We thank God for these ministries and pray for them as they work to raise up a whole new generation of followers of Jesus and leaders in the Church. 

After 40 years of wandering in the desert, the Israelites were about to experience God’s saving work in a profound way – walking through the parted (piled-up) Jordan River to enter the Promised Land. So that this God event would never be forgotten, God instructed them to take up twelve stones from the middle of the Jordan. These rocks of remembrance were to become physical pointers to God’s saving action in their lives. God never wants us to forget how He has moved in our lives.

My name is Dean Rostad and I have the privilege of serving as the President of the Canadian Lutheran Bible Institute (CLBI) in Camrose, Alberta. CLBI is a campus-based Bible college through which 1000s of young adults have been trained to become disciple-makers in their churches, neighborhoods, and professions. In 2023, CLBI’s vibrant discipling community comprises 45 students, staff and committed volunteers. Just as Jesus discipled along the road, around the table and in the community, we also do.  Our students experience a different Bible class each week taught by high-caliber instructors from all over North America and beyond. Some weeks learning is off campus through inner-city ministry experiences, canoeing/hiking in the mountains, or serving cross-culturally. Each student is discipled one-on-one and is part of a rich weekly discipleship group that meets in a staff home. All of this is done to help CLBI achieve its mission of discipling young adults in the way of Jesus and equipping them for a life of mission in their vocations (be that as a pastor, baker or candlestick maker). I never know how Jesus is going to make a profound impact in our students’ lives, but I am completely confident that He always will.

When I ask alumni how God impacted their life while they were at CLBI (aka their rock of remembrance from the Jordan), the answers are incredibly varied: their faith took three steps deeper in Romans class, while being discipled by a staff member, they realized that they needed to stop trying to prove themselves to God and others and simply rest in the gospel,  a late-night conversation in the dorm led them to finally forgive someone, a cross-cultural ministry experience awakened a calling within them to bring the gospel to those who have never heard it, when they discovered they had found the spiritual family they had longed for. These are all significant transformational rocks of remembrance.

Currently, two members of the CLBI community are in online seminary studies with the Institute of Lutheran Theology. Both had no intention of going into pastoral ministry when they first came to CLBI. Once again, I love watching how Jesus changes the trajectory of people’s lives.

Since 1932 Jesus has been changing lives through this school. Please pray with me that God will continue to raise up all of the students and donors needed to ensure that current and future generations will have the opportunity to encounter Jesus in this holy place. For American students, the complete cost for eight months is just over $10,000 USD. That even includes a January trip to San Pedro, California for our students to connect with another Lutheran discipling community. To learn more about this incredible jewel of a school, visit clbi.edu.

What is your “rock of remembrance”? What is your significant God experience that marked a new trajectory for your life?

Director’s Note: Spencer Wentland is uniquely qualified to write this article analyzing the ELCA’s concept of global mission as accompaniment rather than evangelism – as responding to requests for help from indigenous churches rather than being concerned to share the message of Jesus with unreached peoples.  Spencer is a member of our young adult group, which meets via zoom about once a month for fellowship and support.  He is passionate about reaching people who do not know Jesus.  He has much international experience, including studying and serving in a discipleship community in Denmark.  He has served as an ELCA lay missionary in Japan and has written on the theology of global mission of different Christian groups. 

The ELCA defines accompaniment as “…walking together in a solidarity that practices interdependence and mutuality[*]” (Global Mission, emphasis in original). Although often portrayed as a biblical theology coming out of the disciples’ encounter with Jesus on the road to Emmaus, it is strongly influenced by and rooted in liberation theology[†]. My immediate concern with it, as a heuristic to the what and where of mission, is that it is antithetical to the Pauline priority on unreached places.

The Apostle Paul emphasized not building on another’s foundation but to establish the Church where it does not exist. Combined with Jesus’ teaching that the Gospel must be preached in all nations (Gk. ethnos, often understood as ethno-linguistic people groups by many missiologists) and then the end will come, there has been a strong emphasis on sending missionaries to work amongst unreached and unengaged people groups[‡].

While working as an ELCA missionary, I heard about experienced mission personnel being sent home while the Japanese Evangelical Lutheran Church was told how they were going to become less dependent on the ELCA. In the name of being post-colonial, it was an ironically patronizing execution of implementing an accompaniment model.

Accompaniment is actually very good in shaping how we do mission. We should not ignore the presence and work of indigenous Lutherans. If consistent with the values of accompaniment, it’s a good way to think about working together in the larger context of God’s mission. It reminds us that the task of mission must be informed by the catholicity of the Church as well as its apostolic nature. It also informs us to do mission in the pattern and practice of Christ himself who is Immanuel.

The problems with accompaniment are when it determines what the content of mission is and where it is done. When applied to the what of mission, it frames the whole task into a ministry of presence. This collapses into the problem that when everything is mission, nothing is mission. The primary task of establishing the Church in unreached places, making disciples and evangelical mission is diminished into almost oblivion by tasks being determined by the partner denomination. True accompaniment would involve both churches determining the content of mission work in the light of both Scripture and context. Working together is key, not completely abrogating task criteria to the partner church.

The ELCA’s requirement that pre-existing Lutheran churches request the ELCA to send missionaries (an effort in being post-colonial) assures that no missionaries will ever be sent to unengaged people groups. The Japanese are the second largest unreached people group, so there is an odd and good anomaly that work is going on there. During my missionary orientation, I asked if someone had a vision like Paul of a man from Macedonia, saying come here, would that qualify a call (Acts 16)? Is the Holy Spirit leading with the Word, or are we reducing the idea of being spirit-led to a democratized principle of the external call coming through partner churches?

In conclusion, accompaniment is a mixed bag. It’s great for the how of mission, and it is a true gift. However, it needs to be understood in the larger context of the ELCA’s constitution and statement of faith, including its responsibility to work for the fulfillment of the Great Commission. To do this, the primary tasks need to be strategic partnership for the purposes of mission development/evangelical mission and a willingness to send people to places where no Christians, let alone Lutherans, exist.

Photograph courtesy of Spencer Wentland; it is of a protestant church in Okinawa.

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[*] “Global Mission.” Elca.Org. Evangelical Lutheran Church in America, Accessed November 5, 2023. https://www.elca.org/Our-Work/Global-Mission.

[†] ORDÓÑEZ, CLAUDIA. “Public Health Needs Liberation Theology.” Aquinas Emory Thinks. Aquinas Center at Candler School of Theology, February 15, 2021. https://aquinasemorythinks.com/public-health-needs-liberation-theology/.

[‡] Unreached: relative to the population living near a gospel witness. Imagine an American city of about 250,000 people and if there is only about three or four churches of twenty people and no youth groups. Unengaged: has any effort been made by Christians to bring the Gospel and make disciples among this particular people group?

“Alderaan? I’m not going to Alderaan. I’ve got to get home. It’s late. I’m in for it as it is.”

Name that movie.  Name that scene.  Anyone with even a passing interest in the Star Wars franchise knows this one. It’s a pivotal moment.  Obi Wan asks Luke to come along, inviting him on a journey. It’s the beginning of Luke’s heroic journey; it’s a term penned by Professor Joseph Campbell who traced such stories through history, all of which followed a certain pattern and all leading to a central task: prevailing against darkness. 

George Lucas conferred with Campbell while writing the first three movies of the series.  Maybe that’s why most aficionados consider them the best of the nine. I find it ironic that when I first saw that movie, I looked like the kid being given a light saber.  Now I’m the white-haired old guy saying, “Hey, come along this way…” and for what it’s worth Luke’s first response is basically, “No thanks old man, I’ve got to get home and work on some evaporators.” In short order Luke experiences the loss of his aunt and uncle, crosses the threshold of Yes and with Obi Wan goes down into the valley of the spaceport.  Lucas knew what he was about.  The imagery was subtle, but followed the ancient pattern, down into the valley of the shadow of death with an outcome unknown. 

At our August board meeting of Lutheran CORE, our executive director Dennis Nelson led us through a bible study on the trip to Caesarea Philippi and the question, “Who do people say the son of man is?” Dennis offered a quick survey of Simon’s response, a look at the meaning of being given the keys and what that might entail, and then an insight into the gates, the gates that will not prevail against the rock. Then Jesus gave Simon his new identity, role, and assurance, “And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it.”

The thing is that gates don’t take territory.  They don’t advance against an intruder.  They attempt to hold back an incursion.  Their role is to block that which is outside, like an opening in any good boundary regulates what can come in and what will go out.  Why can’t these gates prevail?  I sat there and soaked in that insight.  Of the many times I had explored that text, I asked who is Jesus in a pagan culture, what does it mean to be given the authority and therefore the power of the keys to bring life and the promise of forgiveness and eternal life?  What did it mean that Peter had a sufficiently robust relationship that he could endure the challenge of being compared to Satan and standing behind? And as our walk with Jesus becomes more personal, what does it mean that we find ourselves more open to being challenged in our brokenness and sin (sin that the Gospel may release)? And then Dennis brought up the idea of prevailing against the gates.  That invigorated a lively conversation around the table. 

What does it take to prevail against those gates, not merely hunker down and survive, but prevail?  Not in a militaristic sense, but certainly with a recognition that the church was founded to be movemental, to advance into new territory, to train and equip those who would bring the Gospel from Jerusalem, to Judea, to Samaria and all the ends of the earth.  How are we doing with that in our own contexts?  Were any of us trained to lead a movement?  Are we prevailing? Most of us were taught to preach, teach, bring comfort to the homebound and hospitalized, baptize the children, marry the silly romantics, bury the loved ones of the grieving. 

What if prevailing is more than that? In these times that often feel like we are traversing down into the valley of the shadow, what tools did we miss in seminary that we need for the journey? If you can find a copy of the book In The Valley of the Shadow by Hanns Lilje, it’s worth a read.  Lilje was a contemporary of Bonhoeffer—he survived his experience in the camps, later became a Bishop and wrote a catechism for adults.

Drawing from the disparate training of those on the Board, friends of CORE and others we will likely recruit, we are working on providing tasters on topics we didn’t learn in seminary.  During my brief stint as an assistant to the bishop in the ELCA’s Sierra Pacific Synod, I was called to manage first call theological education as part of a team for region 2.  Since I like to be data driven when it comes to providing training and support, I got all our first call pastors together, asked how it was going, and what do they think they missed?  I heard an earful.  So many things.  And that was twenty-five years ago. 

Since then, we’ve experienced the sexuality wars, the worship wars, the decline of Christianity numerically in the US, Covid, rising racial tensions, massive rejection of the faith by a younger generation (half of GenZ claiming to be agnostic or atheist)[i], family brokenness splashing out onto all the mediating structures of society including the church.  Etcetera. These tasters could be provided live on Zoom and recorded for later viewing.  We could interact via a social media platform as we figure out how to use what we’re learning.  Some of the topics being considered are:

1. visionary leadership, the power of casting a vision and how to do so
2. how to reach multiple cultures in our contexts including how to maintain core values amid an influx of new members
3. how to be a church that can reach new people, a look at everything from Celtic models to multi-generational faith formation
4. how to mobilize faith for mission and ministry within the congregation and in the mission field of their daily lives
5. managing conflict and boundaries
6. creating healthy staff teams
7. creating leadership pipelines for disciples who know how to make disciples, for small groups and missional communities
8. balancing personal life and strengthening the emotional side of pastoral life
9. worship, preaching and leading transitions to discipling culture church
10. developing a giving church and a church built on prayer

In the months ahead we will test a number of pilot offerings to see if we are on the right track.  If any of these topics are interesting to you, please let us know. If there are other areas of stress send us a note about that also.

The gates of hell shall not prevail “for lo! his doom is sure; one little word shall fell him.” All of us in leadership in the church heard the call, crossed into the journey, and now find ourselves on paths unknown to destinations unchartered.  May we do so while knowing that Jesus’ love is always supporting us, and his hand is guiding us. 

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[i] https://www.aei.org/articles/perspective-why-even-secular-people-should-worry-about-gen-zs-lack-of-faith/#:~:text=Pew%20Research%20repeatedly%20found%20that,boomers%20and%20the%20Silent%20Generation.

When I think of Baltimore, I often think of my early childhood home with a large magnolia tree in the front yard and a tall, hemlock pine in the back, where my siblings and I used to climb and play amongst the branches to our hearts content. I think of the cookies my sisters and I would sell in the neighborhood without supervision, pulling our bright red Flyer wagon full of a variety of cookies behind us. I was only 6 when we moved away, but I remember, even then, after being robbed multiple times and my brother being held up with a gun when he was 10 for his bike, that I felt fear.

It wasn’t until I was older that I began to hear negative statistics about Baltimore and I came to see my siblings’ and my childhood experiences there in a new light. Amidst all the negative media coverage, it’s easy to believe that Baltimore continues in a downward spiral and there isn’t much hope.

This year, from the first day of City Mission, I had the phrase “It’s not a sprint, it’s a marathon” on my heart. As an athlete, I’ve always preferred sprinting over distance running and that’s true in other aspects of my life as well. The Lord has taught me a lot of patience through the years and, through seasons of burn out, He’s taught me to pace myself more and rely on Him instead of trying to make change happen all on my own. So when this impression came to my heart, I didn’t question it. Looking back now, it feels like a gift from the Holy Spirit because He knew how much I needed that reminder.

I’ll be honest…It felt heavy seeing a woman come through a food pantry with her face apparently beaten and her eyes red and to watch as they called a volunteer over because she couldn’t walk through by herself. Then overhearing another volunteer reminding her “I’m only a phone call away, okay? One phone call and we can get you out of there.” It feels heavy when you walk into a tent city, hidden from the road, and see kids running around, documented or not, with people passed out on the ground (you hope it’s not worse than that) and you learn that some of these individuals used to be businessmen and women, lawyers, police officers, etc. – people who hadn’t spent all of their lives at the bottom. It feels heavy knowing that a stone’s throw from one of the churches we partner with is the sex trafficking hub of the city. It feels heavy when a woman graduates from a recovery program and dies after running into someone she once did drugs with; one last hit and she was gone… just as she was beginning to rebuild her life.

One evening someone in the group shared that these churches, ministries, and organizations that we partner with in Baltimore are like “Pockets of Hope.” It felt like the perfect description. That’s truly what these places are.

Because of these “Pockets of Hope,” we also experienced joy and immense encouragement, not just heaviness. We got to see how much good happens on a daily basis to help people in need, some desperately so. One of these places, after operating solely as a food pantry for a while, decided to expand and offer a deeper level of care through education, job resources, clothing distribution and more. We toured a large warehouse that is going to be an additional extension of their non-profit organization. It is so exciting to see their vision for the future and to think of how many lives will be touched there.

It’s a joy working together to be the hands and feet of Christ. Going out as a team and partnering with those who are already aware of needs in the city and who are actively giving of their time and resources is both encouraging and helpful to us as we try to make the most of our time there. These “Pockets of Hope” are essential to the mission there. Without them, not only would we become discouraged and overwhelmed, we would be in over our heads. It’s in these places that we’re given a tangible reminder that God truly is at work—whether we see it or not. We’re not there to fix everything, we’re not there to jump in and take over. We’re there to walk alongside, to plant seeds, to water seeds, to give a word of encouragement, a smile, or a hug.

The phrase I mentioned earlier, “it’s not a sprint, it’s a marathon” served as a subtle reminder to me to let go and free my heart from the burden of expectation of wanting to see certain results and change happen, in order to embrace being a part of what God is doing right in front of me. I really felt free to do that.

As I’ve continued to think about this phrase, I’ve realized how much it really applies to all of life and ministry as a whole. If we’re in this for the long haul, pacing ourselves and living out our callings through the work of the Holy Spirit within us, is essential. Our hearts were never meant to carry the burdens of the whole world. Many of us are often weighed down from the burden of too much news from all over the world, to the point where our discouragement becomes immobilization and we end up doing nothing. It’s just too much.

In Matthew 11:28-30, Jesus says “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.For my yoke is easy and my burden is light.” My prayer is that we would take this to heart. When we give those burdens to God, we free ourselves up to be a vessel for good instead of being so consumed with worry and anxiety that we can’t be effective at all. When we leave it in God’s hands, it frees us up to allow His love, joy, hope, peace and other fruits of the spirit to take up residence in our hearts and flow out from there. That is such an essential part of being the hands and feet of Christ because those are the things that point others to Christ – the fruit of His spirit within us.

We go, we speak, we care for others and act as His hands and feet, we love, we encourage, we speak the truth… and then we need to let God do the work of the heart. The Holy Spirit changes hearts, not us.

It is such an honor to partner with these “Pockets of Hope” in Baltimore – from recovery programs, to food distribution centers and churches in the heart of Baltimore that are out there every day reaching out to the lost. We are so encouraged and excited by what God is doing in this city and are blessed to be a part of it, even in a small way.

Mother Teresa once said, “The biggest disease today is not leprosy or tuberculosis, but rather the feeling of being unwanted, uncared for and deserted by everybody. The greatest evil is the lack of love and charity, the terrible indifference toward one’s neighbor who lives at the roadside, assaulted by exploitation, corruption, poverty and disease.” Her response to that? “Do small things with great love.”

That “small thing” is significant and may have a bigger impact than you or I could ever imagine.

“Now all glory to God, who is able, through His mighty power at work within us, to do infinitely more than we might ask or think.” -Ephesians 3:20

Images were provided by Teresa Dubyoski.

Editor’s Note: River’s Edge Ministry (REM), of Mt. Airy, MD, traveled to Pine Island, FL in January as part of Cross Country Mission (CCM) 2023. Pine Island was devastated by Hurricane Ian in late September 2022. Mary Bates, NALC Disaster Response Coordinator, did the necessary groundwork to find the work sites that matched our team’s skillsets. Lutheran CORE’s board provided funding that enabled REM to reduce the cost of the trip for the crew. Previous articles about Cross Country Mission and City Mission can be found The Potency of Missional Engagement, Igniting Renewal Through Mission and How City Mission Was Born, Part 1: Katrina, the Unwelcomed Reformer.

Intergenerational mission has been part of CCM’s DNA from the beginning. But I didn’t fully understand what that meant until we arrived and were working together at various job sites. Certainly, the crew that travelled to Pine Island in late January ranged in age from 15 to the early 70s, so I mentally checked “intergenerational” off my expectations list. But there was far more to it than that.

When I filled out the volunteer skills assessment, I reluctantly marked most of the construction areas with “Unskilled, no desire to try”.  There’s no doubt that my foot is injured, and that I am well past my roofing days. And my everyday skills weren’t applicable to the construction projects critical to the trip.  Sure, I could clean up (if that meant dishes), paint (as long as I didn’t have to climb ladders or get on the floor). Cooking, check! Then I got down to Spreading the love of Christ, Conversational Ministry and Prayer Ministry. Regrettably I consider myself a work in progress at spreading the love of Christ, so I marked that one as “unskilled, but willing to try.” For Conversational Ministry, I chose, “Can do a good job by myself.” For Prayer Ministry, I selected, “Have done, but need help.” But I fully expected that I’d be in the kitchen most of the time.

River’s Edge Ministries sent this message to team members ahead of time, “[T]here will be a need for more pastoral care for the home owners and the people around the neighborhoods. Be prepared to stop and listen to their stories, and pray for them if and when the Spirit leads. Remember we are serving these people. Our goal is less to ‘finish a job’ than it is to minister to the people who have experienced this devastation. Be ready to share the love of Christ to all we meet. If you feel called to this especially, there will certainly be opportunity to serve in this way.”

Each morning our job assignments were written on a white board under the pavilion where we met for meals and most anything that didn’t involve cooking, showering, or sleeping. Pastor K. Craig Moorman knows that we (especially those new to this kind of mission work) need to hear “Expect the unexpected!” repeatedly. Otherwise … we might have been flabbergasted to find that the church where we stayed was itself under major construction—including the kitchen!

Each day, I was paired with Doreen, a retired nurse practitioner, on the Conversational Ministry team. And at first I found it difficult to shake the mindset that I was doing “nothing” while everyone around us was sweating from their hard labor.

Doreen and I mostly listened to the homeowners, their neighbor, and CCM team members talk. Our homeowners immediately began sharing their lives’ sorrows with us and those stories will stick with us. They talked about how they faced death and were able to survive the storm surge that swept over the entire island because their neighbor left them the keys to his two-story house when he evacuated. They told us just how bad it was when they returned to their property. It didn’t take long before it became crystal clear that conversational ministry was important to the body of Christ too.

At some point I thought about how much faith it took for the homeowners to let a team come into their partially reconstructed home and tear down its professionally installed blue tarp. Mary Bates, the NALC’s disaster response coordinator, had begged them to let us help, but how do you let people you don’t know come in and rip the roof off of your home without wondering if they will really be back the next day? Could we be trusted to keep our promises?

In the end, the homeowners, neighbors, and the entire team witnessed His Church operating as Jesus intended. Team members hailed from all kinds of churches, but functioned as one joyful body in Christ.

At the close of the first full day, we met in a large prayer circle on the sandy driveway. Doreen told me earlier in the day that she felt like we needed to pray with and for the homeowners and their neighbor … and she led that prayer—teaching some of us how it’s done.

I later realized how much we learned from each other on that trip. It needed to be multigenerational. The guys on the roof were mostly 15-35ish. It is not work that most older people can still do. But inside the home, the skilled were teaching the unskilled how to cut, fit, and install insulation and drywall. Then they were teaching them how to mud and use paper tape on the seams. A couple of the younger women were working “upstairs” that last day too—during that final push to finish the roof on the original part of the house—as promised.

I remember hearing the story of a Jewish man who learned to pray by standing next to his father as he prayed. That’s what we witnessed on Pine Island. People that knew how, did and taught, and the rest of us observed and learned. We did not leave the mission field unchanged; it changed us. It’s no wonder, as Pastor Craig wrote in Igniting Renewal Through Mission, that “exposing [his children] to the mission field” resulted in all five of his [now adult] children having a “deep and abiding relationship with Jesus Christ.” And it’s no wonder that his two youngest sons, Jacob and Caleb, and their friends were able to lead that group as if they’d been taught to do so.