I joined a group recently that is doing next level worship nights in our local area, once a quarter. They have a prayer team that prays for the people, the event, and the downstream impacts in the larger Washington DC area. They are creating incredible environments of worship that are burning across demographic / religious lines and preparing our hearts for revival.  And hundreds, moving into thousands of local Christians are coming. 

Hallowed be Your Name. Yes to that.

To join the prayer team, they asked a few questions, and one of them was profound:

What is prayer to you?

Holy cats, well… Chapter One… it was a dark and stormy night of the soul.

I mean, how do you answer that question for what it is intended (a short but meaningful answer to join a group that is serious about prayer, showing that you’ve thought about it, that maybe you’re not a complete novice, without a 7000 word diatribe on prayer in all it’s forms…) but still giving the question a proper response?

I wrote something like, “prayer is the means by which we align our will to God’s will, to gain wisdom for His direction and purpose, and to draw ourselves into proper alignment for spiritual preparation and orientation for action.”

That’s not terrible, but goodness how do you give a succinct answer that isn’t a complete half a loaf bag of mediocrity? It’s still a good question, and one we all should take some time to answer, internalize, and DMM “I will” statement out to walk into.

To try to give a comprehensive answer to this is hilarious. But to try is necessary and helpful. Insert the idea of “mystery” once again. How is it that God draws us, ACTUALLY draws us into His working, even in prayer. 

Plato talks about shooting “arrows” (if you will) at a difficult truth to capture… and when you slightly miss, you shoot again. And again. And again.

You may not ever clock the bullseye. But what you’ll find is that over time, you’re near misses produce a lovely outline of the thing you’re looking to define. In this way, our seeing through a glass darkly, is still really useful. And the exercise of “mind aiding the spirit” from Watchman Nee can find helpful things to lead us onward.

So, three things that I intend as directional ideas for the notion of “Extraordinary Prayer.”

First, just do it. You’ll get better at this as you go.

The guidance DMM tends to give is that the idea of “Extraordinary Prayer” is a journey, the end point of which is all nighters, regular multi-hour sessions in corporate activity, and regular rhythms of deep, meaningful, time consuming prayer. As you willfully, faithfully engage in prayer, in your closet, and in your community, you’ll find it easier and easier to go where God leads in a lifestyle of connected prayer.

Just decide to pull the trigger quickly. You’re in conversation with friends, or significant others and a topic, or need, or conclusion suddenly gains weight - and you feel like prayer should cover what you’re talking about. 

Stop talking. Start praying. Just let that be OK, normal, natural, accepted and just do it. You’ll find that these “spot” prayers start to become amazing and it gives God an onramp to lead you well.

Give God permission to interrupt you and give you a burden to pray. Give God permission to wake you in the middle of the night to pray for His people and His working. Give God permission to teach you how to pray. Then buckle up, because the ride will be mystical, fantastical, and deeply good.

Second, pray “over” before you pray “for” and move from general to specific.

James gives us a lovely glidepath for this one. Are any sick? Call for the big kids to help pray. Let them pray “over” the sick person… and this is the sense of petition, of asking God what He’s doing and what He wants to do. When you have confirmed direction, pray “for” and pray with boldness. And the prayer of faith (literally, the vow of faith) will save the sick and you’ll see some cool stuff happen. Or if God is doing something else in that moment, go with that as well. Above all, know that He loves us, wants the very best for us, and is closer than a family member in times of trouble.

We want to pray BIG prayers. We all want to see miraculous outshining of power, of course we do. But we also understand that God isn’t an ATM machine, dispensing gumballs of heavenly power to serve our consumer mentality. Instead, we ask for the kingdom - and for the kingdom to break into our perception of earthly things. And we go wherever God wants to go in that, because our trust in Him is absolute. That’s how you pray without doubting. 

Of course I’m going to doubt my own subjective perception, my own subjective desire, my own selfish motives, my own ridiculous ideas of what God ought to be doing. But if, in the community of mature believers, I can pray “over” and come into agreement about what God is doing, it gives me confidence that can overcome my selfish fear of taking God for granted, or worse, timidly not asking at all because my western mentality separates “natural” and “supernatural” and then says one of them doesn’t really exist outside of a myopic scientific understanding of the world.

Lewis said something like, prayer is more than the will applied to an active imagination. This is quite correct. It is fundamentally a spiritual response to what God is doing. Moving us from where we are (“not my will”) to where God wants us to be (“but Yours be done”).

Jesus, Moses, David, Paul, Elijah, and the bounty of biblical examples of prayer all seem to follow this trajectory. Could it be that if we follow it as well, we’ll learn to ask, seek, and knock in ways that are pleasing to heaven itself?

Third, give the clock to God.

God’s timing is His own and (through His knowledge and perfect perspective) was in motion before the world began. Our patience in the west has been finely honed by McDonalds and microwave ovens and corporate quarterly earnings. 

What do we want? All the things! When do we want them? Right now!

Yet the world teaches us that God moves in times and seasons. Spring, summer, fall, winter are not just the earth tilted on axis… it is also the rhythm of God’s moving in, with, and through us. Seasons of explosive growth and preparation are followed by seasons of incredible outcomes and harvest results. This is followed by the old things passing away, which is turn is followed by a season of silence - and we are often not fans of winter.

We have to come to understand that winter is a critical part of God’s working. Instead of a season of fruitlessness, it is a season of sabbath, where the board resets, and this time of not harvest is an integral part of Spring coming in fullness again. 

Unlimited, unchecked growth is often cancerous. God’s growing is to purpose and glorious mature design, lasting for a season.

Don’t give up. Do the best you can. Let God own the timing and results. If we can trust Him with the timing, we can rest in a peace that passes understanding when things that are coming, are not yet.

_________________________________________

What do all three of these directional pieces have in common?

First, we pray. God calls us to pray, so we pray. The cultural soundbite mocking “thoughts and prayers” simply means that there are people with a microphone who don’t understand either idea.

Second, we allow God to take us wherever He wants in prayer. He sets the agenda, the petition, the burden, the waiting, the really cool outshinings of healing and power. He sets the agenda and we step into it, humbly and expecting great things from His grace, power, and love.

Third, we decide to be OK with God’s timing. He isn’t slow considering His promises, as we all too often consider slowness. In this case, our Father does indeed, know best. Trust His timing and trust His heart towards us.

All of these ideas share the idea of aligning our hearts to His. To pray, how to pray when we do, and deeply desperate trust that He will do what He will do in the perfect time.

So pray. 

Because true prayer, leads to Extraordinary things.

Saddle Up: Become a Circuit Rider in 2025!
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Back in the First Great Awakening, Methodist Circuit Riders were fearless trailblazers. They galloped across frontiers, planting the gospel in homes, taverns, schools, and open fields. Their mission? Find receptive hearts (what we call persons of peace), form small groups called classes or societies, and coach them to grow and multiply. These weren’t your spiritual softies—they were willing to risk their lives. They were mobile, Spirit-led catalysts who sparked movements without fancy buildings or big budgets.

In 2025, we’re reviving this vibe! As a Circuit Rider (or DMM Catalyst), you’ll follow in their hoofprints, spreading Jesus’ love through small, reproducible groups called Discovery Bible Studies (DBS). These groups form an unbreakable bond around Jesus! They mature into powerful teams that follow Jesus with a passion (GEN groups/micro-churches)!

What Does a 2025 Circuit Rider Do?

Picture yourself as a modern-day gospel trailblazer, equipped with a Bible, a bold heart, power of the Spirit and maybe a smartphone. Here’s your mission:

Obey God’s Word: Live out Jesus’ commands with courage, letting scripture guide every step.

Pray Like Crazy: Lean hard on the Holy Spirit with extraordinary prayer, trusting God to open doors. You won’t work for God. Instead, you’ll start each day asking Jesus, “How can I join you in the work that You are doing today?”

Find Persons of Peace: Seek out receptive people (Luke 10:6) in your community—coffee shops, workplaces, or Zoom calls—who are open to exploring Jesus.

Start Groups: Launch Discovery Bible Studies where people dig into scripture, grow in faith, and share with others. These are today’s version of Methodist class meetings, where most people started a relationship with Jesus.

Coach Leaders: Train people to lead their own DBS, multiplying disciples and groups like wildfire.

You’ll travel light—no need for church buildings, paid pastors, or big budgets. Just like the old-school Circuit Riders, you’ll keep it simple with a “penny a week, shilling a quarter” mindset, using funds to help the poor and support your travels.

Why It Works

The Methodist movement exploded because it started small. Circuit Riders didn’t build big churches—they formed tight-knit groups where people followed Jesus together. These class meetings (think house churches) were the heart of discipleship, where lives were changed. As groups multiplied, they formed societies—networks of believers that spread across frontiers.

Today’s DMM Catalysts use the same strategy: start with small, face-to-face groups, coach leaders, and watch the movement grow. No fancy programs, just real relationships and the power of the Holy Spirit. Movements travel light, and they move fast!

What a 2025 Circuit Rider Looks Like

In 2025, Circuit Riders are everyday people with a fire for Jesus. You might be a stay at home Mom, student, a barista, a teacher, business person, athlete, government leader or a retiree—anyone willing to GO. Here’s how you’ll roll:

Ride (or drive, or Zoom) to urban hubs, rural towns, migrant communities or digital spaces. Reach people in bustling offices and migrant neighborhoods. Use WhatsApp or Zoom to connect with groups, share resources, and coach leaders remotely. Adapt to diverse contexts—urban, rural, secular, or marginalized—while staying rooted in scripture. Whether it’s a refugee camp or a college campus, you’ll share Jesus in ways that resonate. Keep it lean with minimal overhead.

Pray hard, listen to the Holy Spirit, and go where God leads. You’re not just planting groups—you’re sparking a movement.

Join the Training!

We’re hosting weekend training sessions in Washington, D.C to equip you as a Circuit Rider. Or we can come to your area for a weekend training session. Message GEN to sign up! Once we have 7 or more riders in a region, we’ll pick a weekend that works for everyone. Training is hands-on, practical, and packed with Holy Spirit fire.

After Training you’ll get ongoing coaching via Zoom, WhatsApp, in-person visits to keep your groups growing and multiplying. We also bring “The Family” together on a regular basis to celebrate and learn from each other. We’re in this together!

Why Now?

In 2025, the world needs Circuit Riders more than ever. People are interested in Jesus. You don’t need a theology degree or a big budget—just a heart to obey, pray, and go. Like the Circuit Riders of old, you’ll reach the unreached, from city streets to rural towns to digital frontiers.

Saddle Up!
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Get Ready to Ride!

The Holy Spirit is calling—get on the horse, and let’s make disciples who make disciples!

GEN: A Call to Rediscover Jesus’ Vision

What do millions of spiritual seekers—migrants, post-Christian youth, and the curious—long for but rarely find in the American church? True Ekklesia. Today, a generation is captivated by Jesus, not institutions. Bible sales are soaring, but people crave the living Body of Christ, not a polished business. They yearn for authentic relationships, not religion. This is our moment! Imagine a movement where every heart finds belonging, every home becomes a sanctuary, and the Spirit moves freely. Let’s cast a vision for the Ekklesia—a vibrant, Jesus-centered community that transforms lives and cities alike.

Imagine stepping into a home in Ephesus or Philippi, where the early believers gathered as the Ekklesia, the called-out community of Jesus. These were not grand cathedrals but simple homes filled with the warmth of fellowship, the power of the Spirit, and the hope of the gospel. The Ekklesia was a living, breathing movement, pulsing through multiple homes in a city, each gathering a unique expression of Christ’s body.

A Tapestry of Homes

In places like Ephesus, the Ekklesia wasn’t confined to one building. It thrived in clusters of homes—each a hub of worship, prayer, and shared life. Families, neighbors, and even strangers welcomed one another, breaking bread together, their voices rising in songs of praise. These gatherings were intimate, often no more than a dozen or two, creating space for every voice, every gift, and every heart to connect deeply with Jesus and each other.

Sharing the Word

When a letter from Paul or another apostle arrived, it was a sacred moment. Picture a small group huddled around a scroll, the reader’s voice carrying words of encouragement, correction, and hope. The letter wasn’t just read—it was savored, discussed, memorized, and obeyed. Messengers carried these precious words from house to house, ensuring every gathering in the region heard the same truth. Copies were made, and the message spread like wildfire, uniting the Ekklesia across homes in love and purpose.

Spiritual Gifts in Action

The Spirit moved freely in these gatherings. Someone might prophesy, sharing a word from God that stirred hearts. Another might pray in tongues, while a third offered an interpretation. Healings and miracles were not rare spectacles but common expressions of God’s power, as believers laid hands on the sick or spoke words of deliverance. Every person was a vessel, their gifts weaving together to build up the body in real-time, Spirit-led harmony.

The Depth of Fellowship

Fellowship in the Ekklesia was not a casual handshake after a service. It was a family forged in vulnerability and sacrifice. They shared meals, possessions, and burdens, confessing sins and praying for one another. No one was left on the fringes; the poor, the widow, and the outcast found belonging. This was a community where “one another” was a way of life—loving, serving, and bearing each other’s joys and sorrows.

Miracles and the Power of God

Miracles were woven into the fabric of the Ekklesia. Healings, deliverances, and divine provision were regular occurrences, testifying to a living God who was near. These acts weren’t reserved for apostles but flowed through ordinary disciples empowered by the Spirit. The sick were restored, the oppressed set free, and the impossible became reality, fueling their faith and drawing others to Christ.

Apostolic (and full APEST) Coaching

Apostles like Paul didn’t lord over these groups but coached them with love and wisdom. They visited when possible, sent letters, or dispatched trusted coworkers like Timothy or Titus. Their guidance was practical—correcting errors, encouraging perseverance, and equipping leaders to multiply disciples. They modeled humility, empowered local believers, and trusted the Spirit to lead each Ekklesia into maturity.

Why Is It So Hard to Let Go?

Today, the Western church often clings to a clergy-led, cathedral-building model that feels worlds apart from the New Testament Ekklesia. Why? Tradition anchors us to familiar structures—big buildings, professional pastors, and Sunday services feel safe and organized. We’ve built systems around control, where a few lead and many spectate, making it hard to imagine a church without pulpits or pews. Fear of change, cultural expectations, and the comfort of predictability keep us tethered to a model that often prioritizes programs over people and buildings over relationships.

God’s Movement Today

Yet, God is stirring something new, reminiscent of the early Ekklesia, in places like India, Africa, and China. In Northern India, within Victor John’s Disciple Making Movement (DMM) network, churches are exploding in homes and villages. Picture a small group of 10-15 disciples gathered under a tree or in a mud-walled home. A farmer, newly baptized, shares a story from Scripture he’s learned by heart. The group discusses how to obey it, prays for a sick neighbor, and sees her healed. They share a simple meal, laugh, and plan to start a new group in the next village. Everyone participates—men, women, even children—using their gifts to serve and multiply disciples. These groups are nimble, relational, and unstoppable, spreading rapidly as ordinary people become disciple-makers.
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This is the Ekklesia reborn—a movement of Jesus’ followers living out the gospel in simplicity and power. Let’s be inspired to loosen our grip on tradition and embrace a church that looks more like the vibrant, Spirit-filled communities of the New Testament, where every home is a sanctuary and every disciple a minister.

We are moving our primary blog / content activity to Substack! Check it out here...

https://genmission.substack.com/​

The Difference Between DMM Ekklesia and the Western Idea of "Church": A Case for Ecclesiological Reformation

I recently was encouraged by a discussion with Yuri Binder and Chris Halverson about the difference between Ekklesia and Church.

Below is a summary of notes from that essential discussion. But first this quote from Chris Halverson's father:

“In the beginning the church was a fellowship of men and women centering on the living Christ. Then the church moved to Greece, where it became a philosophy. Then it moved to Rome, where it became an institution. Next, it moved to Europe, where it became a culture. And, finally, it moved to America, where it became an enterprise.”
                                                                                       — Richard Halverson, former Chaplain of the United States Senate

1. Linguistic and Historical Distinction

The Greek term ekklesia (ἐκκλησία), used in the New Testament, derives from ek ("out of") and kaleo ("to call"), meaning "the called-out ones" or "assembly." In its original context, ekklesia referred to a gathering of people called out for a specific purpose, whether civic (as in Acts 19:39) or spiritual (as in Matthew 16:18). It emphasized a dynamic, relational community of believers united by faith in Christ, not a physical structure or hierarchical institution.

In contrast, the English word "church" originates from the Old English cirice, derived from the Greek kyriakon (κυριακόν), meaning "belonging to the Lord." This term was used to describe buildings or places of worship, particularly in post-Constantinian Christianity, when the faith became institutionalized under Roman influence. The shift from ekklesia to "church" reflects a move from a people-centered, organic community to an institution often associated with buildings, clergy, and rigid structures.

Key Difference: Ekklesia denotes a living, called-out community of believers, while "church" has come to signify a place, institution, or organized religion, often divorced from the relational and missional essence of the New Testament.

2. Theological Inaccuracy of "Church" in the West

The term "church" carries theological inaccuracies that distort the biblical concept of ekklesia:

Institutionalization: The word "church" often implies a hierarchical, clergy-led institution, which contrasts with the New Testament’s portrayal of ekklesia as a participatory, Spirit-led community where all believers are priests (1 Peter 2:9). The institutional model, rooted in Constantine’s fusion of Christianity with Roman governance, prioritizes control and tradition over the organic, decentralized nature of ekklesia.

Physicality Over Community: "Church" frequently evokes images of buildings or denominations, reducing the concept to a location or organization. The New Testament ekklesia, however, is a spiritual body (1 Corinthians 12:12-27), transcending physical spaces and human constructs.

Passivity vs. Active Mission: The modern "church" often fosters a consumerist mentality, where attendees passively receive teaching or services. In contrast, ekklesia implies an active, missional community, called out to embody Christ’s presence and mission in the world (Matthew 28:19-20).

Western Cultural Baggage: The term "church" has been shaped by Western Christianity’s historical alignment with power structures, colonialism, and cultural hegemony. This has led to a perception of "church" as an exclusive, often oppressive institution, alienating many from the inclusive, relational vision of ekklesia.

Theological Critique: The term "church" often misrepresents the New Testament’s vision by emphasizing form over function, institution over community, and cultural tradition over biblical fidelity. This misrepresentation constitutes a "Western heresy" because it perpetuates a distorted ecclesiology that undermines the transformative, communal, and missional nature of God’s people.

3. The Ecclesiological Reformation: Reclaiming Ekklesia

An ecclesiological reformation is emerging globally, seeking to restore the New Testament vision of ekklesia by distancing itself from the Western heresy of "church." This reformation is characterized by:

Return to Relational Community: The reformation emphasizes ekklesia as a living body of believers, not a building or institution. House churches, organic gatherings, and missional communities are reclaiming the participatory, family-like dynamic of the early church (Acts 2:42-47).

Decentralization and Empowerment: Rejecting hierarchical structures, the reformation empowers all believers to function as priests, prophets, and ministers (Ephesians 4:11-12). This aligns with the ekklesia’s call to mutual edification and shared mission.

Missional Focus: The reformation reorients the ekklesia toward its calling to be "called out" for God’s purposes, engaging the world with the gospel rather than retreating into insulated institutions.

Cultural Liberation: By abandoning the term "church" and its Western connotations, the reformation frees the ekklesia from cultural baggage, allowing it to take root in diverse global contexts without the taint of colonialism or institutionalism.

Case for Reformation: The Western concept of "church" has entrenched a heretical ecclesiology that prioritizes buildings, hierarchies, and cultural traditions over the biblical vision of a called-out, relational, and missional community. Reclaiming ekklesia is essential to restoring the church’s identity and purpose, aligning it with God’s intent for His people to be a dynamic, Spirit-led body that transforms the world.

Conclusion:

The distinction between ekklesia and "church" is not merely semantic but theological and practical. The term "church" carries a legacy of institutionalization and cultural distortion that obscures the New Testament’s vision of a vibrant, called-out community. The ecclesiological reformation underway seeks to distance itself from this Western heresy by rediscovering ekklesia as a relational, decentralized, and missional body. This shift is not only biblically faithful but also essential for the global church to fulfill its calling in the 21st century.
​

I want to write to you about something that's close to the heart of following Jesus: generous giving. Not the kind that's about obligation or show, but the kind that's transformative, life-giving, and rooted in love. Imagine a world where our giving truly lifts the burdened, empowers the disciple-maker, and builds God's kingdom without the weight of unnecessary structures. These are the steps that GEN (Global Ekklesia Network) and Genesis (local expression in my hometown) are moving toward. Let's dive in.

In the early church, generous giving wasn't about funding grand institutions; it was about meeting real, human needs. Picture this: believers selling possessions to ensure no one among them lacked anything (Acts 2:44-45, 4:32-35). It was radical, voluntary, and driven by compassion. Paul echoes this in 2 Corinthians 8, urging the church to give out of abundance to help those in scarcity: "Right now you have plenty and can help those who are in need. Later, they will have plenty and can share with you when you need it." This wasn't a tax or a tithe enforced by law— it was grace in action, ensuring widows, orphans, and the poor were cared for (James 1:27).

Now, what about supporting leaders like the apostles? They were indeed provided for, but not as salaried, full-time pastors in the modern sense. Paul, for instance, often worked as a tentmaker to support himself (Acts 18:3; 1 Thessalonians 2:9), refusing to burden new disciples and groups that were started. Yet, he gratefully received gifts from the Ekklesia to aid his travels and ministry (Philippians 4:14-18). These offerings came from multiple small house churches—or what we might call micro-ekklesia groups—scattered across regions like Macedonia, Achaia, and Asia Minor. It was decentralized support: no single mega-congregation footing the bill, but a network of intimate, relational groups pooling resources modestly. This model kept the focus outward—on evangelism and aid—rather than inward on maintenance. Giving fueled mission, not overhead.

This New Testament pattern inspires us: generosity flows to the needy, leaders are sustained humbly through shared networks, and Kingdom communities(ekklesia) multiply organically in homes and communities.

Fast-forward to the 18th and 19th centuries in America, where Methodist circuit riders embodied a similar spirit. These were itinerant Gospel planters, like modern-day apostles on horseback, traveling vast circuits of 200-500 miles to plant and nurture small faith communities in frontier towns. Their financial model? Remarkably simple and sacrificial. Riders received an annual salary——plus basic provisions like food and lodging from the homes they visited. Support came from voluntary offerings by the scattered groups they served, much like the New Testament's micro-ekklesia.

This low-cost approach allowed Methodism to explode: by the mid-1800s, it became one of America's largest denominations, with riders planting thousands of “churches” without heavy infrastructure. Giving went straight to mission—evangelism, aid for the poor, and basic leader support—rather than salaries or buildings. It was practical: riders lived frugally, relied on hospitality, and focused on multiplying disciples in natural networks of families and neighbors.

Now, let's look at a vibrant model unfolding today: Disciple Making Movements (DMM). These are rapid, multiplying networks of believers, often in unreached or persecuted areas, where ordinary people make disciples who make disciples—leading to house churches that grow exponentially. DMM's financial model is brilliantly simple, sustainable, and scalable: no paid clergy, no buildings, minimal admin. Leaders are bi-vocational, like Paul, working jobs while training others in small groups. Giving is local and need-based: offerings support immediate community needs, like helping the poor or funding simple outreach, with any surplus shared across the movement's networks.

In places like India, Africa, and the Middle East, DMM has sparked thousands of groups with overhead near zero. It's decentralized: resources flow through relational chains, empowering locals rather than building hierarchies. This mirrors the New Testament—generosity helps the needy directly, sustains apostolic catalysts and relies on God's provision through everyday believers.

Now, contrast these with many churches today. Studies show that 70-80% of tithes and offerings given in worship services often go to staff salaries, building maintenance, and administrative costs. Staff alone can eat up 45-60%, with buildings and admin adding 20-30% more. That's money from faithful givers—intended for kingdom work—tied up in mortgages, utilities, and payroll. While some is necessary, this centralized, institutional model often leaves just 20-30% for outreach, missions, and direct aid to the poor, widows, and needy. It's a far cry from the New Testament's outward focus or the circuit riders' lean efficiency.

Why does this happen? We've shifted from multiplying micro-groups to sustaining mega-structures. But friends, this isn't inevitable—it's a paradigm we can change.

How do we move forward? By embracing decentralization, multiplication, and relational networks. Here's a practical roadmap to flip the script, reducing overhead to 10-20% and freeing 80-90% for needs and mission:

1. Multiply Micro-Ekklesia in Natural Networks. Start small groups in homes, workplaces, and neighborhoods—your natural relationships. Train every believer to disciple others, like DMM. No buildings needed; overhead drops to near zero. Redirect giving to local needs first.

2. Adopt Bi-Vocational Leadership. Follow Paul's example and circuit riders—supported across a network of groups instead of one local congregation. Cap "staff" costs at 10%-20%, focusing on equipping volunteers for ministry.

3. Decentralize Giving and Decision Making. Use tech for transparent, peer-to-peer giving apps where funds go directly to verified needs ( a widow's rent or orphan care). Set church-wide policies: 80% of offerings to aid/mission, 10-20% to minimal admin (shared online tools, no fancy offices, DMM circuit riders).

4. Phase Out Heavy Infrastructure. Sell or repurpose buildings for community hubs ( food banks, recovery centers) or business as mission revenue streams. Transition to hybrid models: large gatherings occasionally or weekly but daily life in multiplying house groups. This cuts maintenance costs.

5. Measure and Celebrate Impact. Track not attendance, but lives changed—disciples made, needy helped. Share stories to inspire more generous, targeted giving.

This shift isn't easy, but it's biblical and proven. By multiplying in networks, we empower everyday disciples, help the poor directly, and reduce reliance on government services. Imagine churches funding local food programs, job training, and widow support—instead of outsourcing to welfare systems.
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Friends, the New Testament, circuit riders, and DMM show us: generous giving thrives when it's decentralized, relational, and need-focused. We can change—starting today in our own circles. Commit to one step: form a micro-group, give directly to a need, or advocate for leaner church budgets. Together, we'll see a movement where the poor are lifted, widows cherished, and God's kingdom multiplies. May we be generous not out of duty, but delight—echoing Christ's love.

2025 DMM (Disciple Making Movement) Retreat
GEN (Global Ekklesia Network) and The Surge Community Church
Sunday, February 9th, starting at 8am

Location: 107 Park Place, Falls Church, VA 22046 (upstairs)

Pre-Conference Block: 8am to 9am
Introduction to DMM - A Model of Multiplication
Damian Williams

Pre-Conference Block: 9:15am to 10:15am
Strategy and Brain Storming Session, DMM in the DMV and Beyond
Damian Williams and Pavel Unguryan
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Location: The State Theatre, 220 N. Washington Street, Falls Church, VA 22046

Prayer and Worship Service: 11:10am to 12:10am
DMM in Four Dimensions

Lunch and Q&A with DMM Leaders and Catalysts: 12:15pm to 1pm
Damian Williams, Gustavo Pacheco, Pavel Unguryan

Contact [email protected] for questions or more information

​In Isaiah 43, God asks us, "I'm doing a new thing, do you see it?" That's a rough paraphrase but I love the idea of God speaking to us about His working in the earth as a question. Questions have answers and while it is completely mysterious, God loves to lead us with questions.

From God asking Adam and Eve, "where are you? to Jacob's Theophany, "will you release Me?" to Jesus, "who do men say that I am?" don't miss that these questions are directional. They are inspirational. They open our minds and our hearts to the new idea, to the new obedient action, to the new.

Peter, do you love Me? <Insert re-alignment here.>

A recent report shows that the worldwide church is growing faster than at any time in history. This seems alarming to the West, where post COVID in particular, many churches are struggling with attendance and engagement. But God, it turns out, is not a bumbling middle manager bureaucrat in regards to His Church. He actually knows His business! In China, in India, in Africa, in Central and South America revivals are happening in astounding and encouraging numbers. My prayer is that we're next. We haven't had a Great Awakening in a minute... and for my money we're due. We know that we can't manufacture this through our cleverness or process or strategy, but we can say (like our friend and prophet Isaiah), "send me!"

In practice, the church flourishing on other continents is from a model called DMM (Disciple Making Movements). They are employing core components as they go which are really compelling... and they often take the form of a question.

One is prayer.

Extraordinary prayer before, during, after... as they go out and come in if you will. They are asking God for everything, for His presence, for His wisdom, for His plan, for His moving in this generation.

Another is asking questions, leading to vision for this generation.

Instead of being more effective adding people to the service once a week, they are asking, "what would it take to reach them all?" By "all" they mean everyone in a people group, in a city, in a school, in a geographic region, perhaps even in a nation... as God leads.

It's a great question. What would it take to reach them all? If this generation of believers is responsible for participating with God to reach this generation of souls then let's go as far as we can. If we know God's heart is to put the gospel in a credible way in front of everyone alive today - can we press into that vision? DMM says, "yes." 

It works like this.

Christian emissaries look to serve, love and bless. On the way, they are actively seeking people who are open to what God is doing next. This is the "person of peace" who serves as a relational nexus of redemptive opportunity. Our missionaries (if you will) engage and coach the person of peace to know Christ - and the person of peace starts a DBS (Discovery Bible Study) among their relational network. Often, the members of the group will also become Christians, and the DBS starts to look at things like baptism, and they become a functioning church.

There are several other distinctives, but let me call out three by way of introduction. First, DBS structure functions from questions and self-discovery from Scripture, not primarily from lecture based teaching. Think of the method as something like Holy Spirit Socratic.

Because the insights are deeply personal and self-discovered, it often results in a higher level of personalization and engagement. Second, DMM is laser focused on godly obedience. The directed response to discovered truth, rather than knowledge without action is set at highest priority. Our group encounters a passage, asks, "what does this teach us about God?" (and about people)... and then calls for a direct and specific response. What do we do in response? This is brought up again in the next meeting, with stories and progress and loving accountability. 

A third distinctive is an ingrained culture of multiplication.

Each member of the mission (or micro-church) is trained to identify their own distinct person of peace with the goal of having them start their own, new DBS. The "church member" might go to one or two meetings, but often will never attend the new DBS, instead coaching with intention before and after the new meeting - guiding the new person of peace into the founding of a DBS, and often, the planting of a new church.

So the 19-20 person church in the east can start an additional 19-20 churches, every year, with each member become a church planter and generational coach in their context.

Microwave Instructions:
1) Heat.
2) Enjoy.

At that point, the cycle repeats, with ordinary people making discipleship groups and leading them from generation to generation to generation. When Parent group has child group has grandchild group has great-grandchild group and the total number of groups is more than 100, we have a movement. And like a wildfire, it just escapes our ability to control it. 

This is a good thing.

And it's effective and efficient, not dependent on budgets, or buildings, or seminary or personality or consumer focused ministry menu items. Just real people loving real people and super spreading the gospel like a virus of marvelous light. 

There is still process, there are still support staff, there are organizational capabilities supporting the network of churches and elders who can help and teach and bless and model and assist. But it's deeply organic and generates its own momentum in a God-inspired way.

If, like us, you're one of the people that has been looking for what's next in the Kingdom of God... if you've prayed for revival and haven't seen how it could happen... if you're sensing that you could do more, be more, give more... then I would encourage you to do two things: 1) Take a hard look at DMM, it will inspire you. 2) Reach out to us at [email protected] and we would love to talk, dream and get you connected! Some amazing things are emerging in this generation, and you won't want to miss it!