Author Archives: Larry Frank

The Lost Art Of Testimony by Larry Frank

The Lost Art Of Testimony by Larry Frank

As a teenage follower of Jesus, I suffered from a terrible affliction. It was an ailment that primarily reared its head in communal gatherings. I was heavily involved in things like Chrysalis and camping ministry. My malady would arise whenever there was a time of testimony…I came to realize that I was suffering from a terrible disease called testimonius-enviousness. I would sink deep into my pew or chair and hang my head as people shared how Jesus had rescued them from teenage drug addiction or alcoholism, from a life of partying and sleeping around. They would share how at the lowest point of their lives, Jesus rescued them and they became followers of His. I really was grateful for what Jesus had done in their lives, but my testimony? It wasn’t that. Make no mistake, the change in me was huge after Jesus found me at a week of church camp when I was 14, but no one was ever going to have me highlight the testimony time. My depression, anxiety, loneliness and broken home didn’t make for a powerfully moving story. 

Okay, I made testimonius-enviousness up. But years of ministry have shown me I am not alone in this diagnosis. And, I really did have testimony envy. 

Now, as an older (and thankfully more mature) follower of Jesus, I see clearly the Holy Spirit’s work within me. I’m so grateful for what Jesus did to find me, and what He continues to do to help me reclaim my true, authentic humanity as I discover my identity as His beloved. I’ve also come to learn that the broader spread of testimony envy marks something unhealthy in our church. I’ve also come to believe that our own “church-culture” created this disorder. Far too often, when we need someone to share a testimony, we look for the most extreme and dramatic stories. I’ve been cured of my testimony envy.

It’s my belief that this culture, while likely well-intentioned, has helped us (especially those of us in the Wesleyan tradition) lose an essential practice–the sharing of testimony by everyday, ordinary followers of Jesus. Hear me, I love hearing how Jesus met people at the darkest points of their lives and brought them into His Kingdom–but sometimes I wonder what God has been up to in their lives since their conversion. My inoculation has also been a great revealer. God is indeed working in all of our lives in incredible ways – often more beautifully and powerfully in the days and years beyond conversion. We’ve just lost the art of sharing those everyday testimonies. It’s time to reclaim this lost art. 

From the earliest days of the Wesleyan Methodist movement, testimony was at the very heart of the community. Wesley and his followers understood that personal experiences of God’s grace were not private matters alone; they were indeed essential tools for discipleship, encouragement, and yes, evangelism. Speaking exclusively from my seat as a church leader in the West, testimony-sharing has been relegated to rare and special occasions or overlooked altogether. It is time to recover a practice of testimony in worship, small groups, and spiritual formation. 

The Biblical and Wesleyan Foundations of Testimony

Testimony is deeply woven into the tapestry of Scripture. After the Samaritan Woman’s encounter with Jesus in John’s Gospel, we read, “Many of the Samaritans from that town believed in him because of the woman’s testimony, ‘He told me everything I ever did.’”* Likewise, the Apostle Paul, repeatedly shared his testimony in Acts 22 and 26, using testimony as a tool for evangelism. In the closing pages of Scripture, Revelation 12:11 reminds us that “They triumphed over him by the blood of the lamb and by the word of their testimony.” 

John Wesley built on this firm Scriptural foundation by emphasizing testimony from the earliest days of our movement. He saw testimony as absolutely essential for spiritual growth and evangelism. The early classes and bands were marked by the regular sharing of experiences of God’s grace. Even Wesley’s key question, “How is it with your soul,” is more than a polite icebreaker but an invitation to testify to God’s goodness and faithfulness. 

Public testimony was also central to Methodist gatherings beyond small groups. At the Love Feast (quarterly communal meals inspired by Acts 2:46), participants were given opportunities to share how God was working in their lives. Kevin Watson, in his recent comprehensive history of Methodism in America, Doctrine, Spirit, and Discipline, writes:

The highlight of the meeting was a time where members shared ways they had struggled and testified to triumphs of God’s grace over struggles and temptations. The love feast was a communal event that made visible and vocal how God had been at work in the lives of Methodists in the community that might have been more difficult to see otherwise.**

Wesley himself would write in his journal about one of these love feasts. God’s power was made known through the “honest simplicity with which several spoke, in declaring the manner of God’s dealings with them…[and] set the hearts of others on fire, and the flame spread more and more, till, having stayed near an hour longer than usual, we were constrained to part.”***

Testimony was far from a nostalgic practice, Wesley saw it as a dynamic tool for spiritual formation. Testimony was essential for:

  • Encouragement. Believers were strengthened by hearing others’ stories. Testimonies reminded everyone that grace was available and active.
  • Evangelism. For many, testimonies were more effective evangelism tools than theological argument or presentation.
  • Fostering Community. The act of sharing testimonies deepened relationships. The early class meetings were built on testimony. The sharing that happened in the meetings forged a deep bond between participants that aided in their shared pursuit of holiness instead of struggling in isolation. 

How Testimony Faded in the Modern Church

Despite the scriptural witness and importance in early Methodism, testimony has largely faded from modern worship and Christian formation. While by no means meant to be exhaustive, I’ve observed the following four factors that have contributed to this wane:

  • A Shift to More Structured Worship Services. Sermon-centric, attractional worship has eclipsed participatory, spirit-led gatherings in most churches. The act of testimony has often been squeezed out of worship services for the sake of time and more “trained” communicators.

  • A Cultural Discomfort with Vulnerability. In our age of carefully curated social media personas, a good number of Christians are hesitant to share personal struggles. Sharing testimony requires authenticity and a level of transparency, but our culture often encourages only polished, surface-level interaction.
  • A Fear of Emotionalism. Excessive emotionalism has caused many church traditions to be wary, and with good reason. Unfortunately, this has caused churches to distance themselves from testimony, fearing it could become overly dramatic.
  • A Rise of Hyper-Individualized Faith. The Western Church has shifted toward a privatized faith, where personal experiences of God are seen as exclusive rather than communal. This is contradictory to the Wesleyan movement, where corporate spiritual growth is emphasized.

Practical Ways to Revive Testimony in the Church 

I believe it is vital to revive the practice of testimony in the Church. Here are some practical steps to begin to restore this powerful practice: 

  1. Reintroduce Testimony in Worship. Churches can set aside a few minutes in each service for members to share stories of how God is working in their lives. Testimony should not be an occasional event but a regular rhythm. At the Church I serve, we have found that it is quite effective to have someone share testimony when highlighting a recent event, making a financial or volunteer ask, and at baptism services. In so doing, the entire congregation regularly hears testimonies from ordinary people, who, like them, are experiencing God’s grace in their lives. Each follows a basic format that answers 3 questions: What was life like before? What was a turning point? What has been the result? Oh, and by the way, anytime someone is going to share their story, get their permission to record it! Then churches have the option to do something like “Testimony Tuesdays” on social media, featuring short video testimonies of transformation.
  2. Host Testimony Nights and Love Feasts – When I was in high school, one of my pastors attempted to introduce the Love Feast as printed as a service in the book of worship. It was, well…it was bad. Crackers and water, and almost no one said a word. There is a better way to bring back the Love Feast. For example, the Campus Pastor of one of our campuses at Grace Church has revived the Love Feast, albeit without calling it such. Her campus hosts quarterly potluck and testimony nights. She recently told me that they always had a few potlucks a year, but she wanted to be intentional about hearing one another’s experiences with God. So about four years ago, they changed the potlucks from being just about food to being about testimony…with food! Each of their quarterly testimony nights have a theme such as gratitude, or service, or even a current sermon series. Aside from normalizing sharing one’s testimony of what God is doing in their life, she reports that “people get to know each other, find areas that they have in common, discover interesting things, and gain insight into what makes a person tick.” She also shares that deep friendships and even small groups have formed because of these testimony potlucks. This would not be a hard pivot for most churches to make.
  3. Encourage Testimony in Small Groups – Small group leaders should consistently invite members to share their spiritual progress, struggles, and victories. Remember, “how is it with your soul?” is more than an icebreaker. It’s an invitation to testimony. At Grace Church, we begin every meeting with “Glory Sightings” where we see where we have seen God at work since we gathered last. These mini testimony times help us to see God’s continuous work and to share in one another’s successes and struggles.
  4. Teach Testimony as a Spiritual Discipline – Just as we teach prayer and Scripture reading, we should be training Jesus followers how to share their testimony. Not just of their conversion, but of how God is active in their lives right now! The more we teach others how to share testimony, the more they see others sharing theirs, the more of a normalized rhythm it will become. 

Friends, we have the ability to cure “testimony-envy!” When testimonies are shared, we experience that which C.S. Lewis called “the good infection of the gospel” in personal story form:

He came to this world and became a man in order to spread to other men the kind of life He has–by what I call ‘good infection’. Every Christian is to become a little Christ. The whole purpose of becoming a Christian is simply nothing else.****

Testimony is not just a relic of the past—it is a biblical, Wesleyan, and transformative practice that needs to make a comeback! When believers share their stories, the church is strengthened, and lives are changed. The work of God in our lives is preserved best by sharing it in community! If we truly want to see revival in our churches today, we must reclaim the lost art of testimony.

*John 4:39

** Kevin Watson, Doctrine Spirit and Discipline: a History of the Wesleyan Tradition in the United States, 154

***John Wesley, Journal, February 18, 1750, in Works, 20:321

****C.S. Lewis, Mere Christianity, 154.

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Passing The Light: Mentoring Lessons from Elijah, Elisha, and John Wesley by Larry Frank

Passing The Light: Mentoring Lessons from Elijah, Elisha, and John Wesley by Larry Frank

“We transfer this mantle from our generation to the young, indicating that the responsibilities of the older generation will be caught up and carried on by the young, and that the spirit of today’s Elijahs will rest on today’s Elishas.” Nearly a decade ago these words rang across the retirement service as a retiring elder handed me a symbolic lantern.  

I had been selected by my peers as the ordinand to “receive the mantle” and carry on the light from the retiring class. I’ll admit I had often tuned out of that particular service, often opting for coffee with friends. But when it came to the moment for me to actually receive the lantern and hear those words, I felt the full weight of the handoff. That day 31 gifted and dedicated pastors were retiring, collectively representing over 950 years of service to Christ and His Church. I imagined all the sermons preached, the lives changed, the baptisms, funerals, and weddings. I thought of all the joy lived out in their churches, all the hard transitions and moments of grief. And with the passing of a lantern, over 950 years of combined ministry was symbolically passed to 4 newly ordained elders. 

The lantern felt heavy in my hands as I barely squeezed out my response, “we who come after you say, may we receive a double portion of your spirit.”

The emotion of the moment pierced me as I realized that given the state of the world, and of the church, we were going to need at least a double portion. That day was a confirmation in my spirit we needed a new way to operate.  Much of my training for ministry set me up to be a solo-heroic leader. I needed mentors. I needed to mentor others. This has become a drumbeat for my life and ministry ever since. 

In wrestling for a way to share this idea of calling wrapped up in mentorship with my church, I found direction in 1 Kings. The Biblical story of Elijah and Elisha offers a beautiful narrative on mentorship and handoff, emphasizing the deep, transformative relationship needed for spiritual maturity. This narrative, intertwined with John Wesley’s emphasis on communal spiritual growth and accountability within micro-communities, reveals the enduring power of mentoring in nurturing a committed, maturing faith. 

Elijah and Elisha: A Model of Spiritual Mentoring

The relationship between Elijah and Elisha serves as an exemplary model of the mentoring relationship. Elijah, a powerful prophet of God, had been used by God in powerful and dramatic ways to purge the land of Baal worship. After defeating the prophets of Baal on Mt. Carmel (1 Kings 18), an act that in Elijah’s eyes should have been the final triumph over idol worship, Elijah finds himself pursued by Queen Jezebel (1 Kings 19:1-2). In God’s goodness, Elijah is cared for (nap and a snack, amen?), and shown how his calling would play out in the next phase of God’s unfolding plan. Elijah learns that he would soon be used in less dramatic, more subtle ways. In other words, Elijah had to accept the reality that while he was a part of God’s plan, he was not the plan (1 Kings 19:3-18). God’s ultimate triumph over Baal worship would be accomplished through the intentional (and rather unremarkable) act of prophetic succession. 

Elijah is told to anoint Elisha as his successor. And without much explanation, Elijah throws his cloak over Elisha, signifying the transfer of prophetic authority and an invitation into a new way of life (1 Kings 19:19-21). This simple moment marks the beginning of an intimate and transformative relationship. 

Elisha’s own journey of being mentored by Elijah would be characterized by learning, observation, and deep discipleship. Elisha faithfully serves and follows the elder Elijah, witnessing his prophetic ministry while growing in his understanding of his own call. The relationship is about far more than passing on knowledge; it is about Elisha experiencing and embodying the ministry of a prophet. The climactic moment of their relationship is when Elijah is taken to heaven in a whirlwind, and Elisha receives that double portion (2 Kings 2:9-12). This is the culmination of their mentoring relationship, with Elisha now fully equipped to continue the work of God begun by his spiritual father. 

John Wesley and the Power of Group Mentoring

For all that is made of John Wesley’s genius in innovation, perhaps the most valuable facet was his grasp of communal spiritual growth and accountability. Group mentoring in societies, classes, and bands were foundational elements to the early movement. These groups were designed to foster spiritual maturity through mutually practiced accountability, prayer, and the study of Scripture. Those early methodists saw that true spiritual growth and preparation for a life of ministry happened best within the context of community, where all members were supported and challenged in their faith journeys. 

In these groups, the mentor (class or band leader) would guide and support individuals in their spiritual formation. Through teaching biblical truth and modeling a life of holiness, they helped those in their care navigate the challenges of life, discern God’s will, and apply scriptural holiness to their daily lives. 

These groups were the secret sauce of the Methodist-Wesleyan movement. Francis Asbury, reflecting on these groups, referred to them as “our universities for the ministry.” Wesley himself believed that the neglect of this group mentoring experience would tear at the fabric of the entire movement:
Never omit meeting your class or band; never absent yourself from any public meeting. These are the very sinews of our Society; and whatever weakens, or tends to weaken, our regard for these, or our exactness in attending them, strikes at the very root of our community.

Wesley’s approach to communal spiritual growth and mentoring aligns with what we read of Elijah and Elisha’s relationship. Both the biblical account and the group model of Wesleyanism emphasize the importance of close, personal relationships in nurturing spiritual maturity in mentoring relationships.

Mentoring: Handing Off Deep, Transformative Faith and Leadership

Mentoring, as illustrated by Elijah and Elisha and emphasized by Wesley’s practices, is not merely the impartation of knowledge. It involves nurturing deep, transformative relationships that foster spiritual and emotional maturity and a deeper commitment to following the call of Jesus. A true mentor invests time, energy, and resources into the mentee, guiding them along the way. 

This time of relationship requires vulnerability, trust, and a willingness to be shaped by the wisdom and experience of another. For Elisha, following Elijah meant leaving his former life behind and embracing a new identity. In much the same way, members of Wesley’s groups were challenged to live out their faith authentically and transparently within their communities. 

Building a Legacy: Investing in the Next Generation of Leaders

The impact of such mentoring relationships extends beyond the spiritual and leadership growth of an individual. It plays a crucial role in the development and expansion of faith-sharing movements, like World Methodist Evangelism. Elijah’s mentoring of Elisha ensured the continuity of the prophetic ministry in Israel. Elisha’s subsequent ministry, while quite different from Elijah’s, showed the effectiveness of Elijah’s guidance. 

In the case of the early Methodists, Wesley’s emphasis on small groups and communal accountability and mentoring led to a vibrant and growing movement. The strength of the movement lay in its ability to cultivate committed disciples who were in turn equipped to lead and mentor others, multiplying the impact of the gospel. 

This type of relational investment not only deepens discipleship, but also enhances effective evangelism. Mentored individuals are equipped to articulate their faith, engage in faith-sharing, and invite others into a similar journey. 

With every handoff, we hold in tension remembering one’s own calling while at the same time embracing the handoff to those coming behind. When I think of someone who has done that well, I think of Rev. Dr. Maxie Dunnam. As a young pastor, I knew Maxie as someone who was working tirelessly for renewal in the Wesleyan way. Several years ago, we happened to be at the same conference in Chicago. One evening, we were waiting for dinner and I took the opportunity to say thanks for working so hard for a better Church for my generation and that I realized that I was standing on his shoulders. I’ll never forget his reply, “Larry, I may not get to see the whole thing, but you will. I get to hand it off to you.” 

Later, through Flame Fellows, I got to spend a year being mentored by Maxie. In preparation for a sermon titled ‘Handoff’, I wondered if Maxie even remembered that conversation in Chicago. So we had a zoom chat about it and I shared the last few minutes of our conversation with Grace Church. (You can view the sermon here  – the conversation with Maxie is at the very end). 

If not for mentors like Maxie (and several others) who have invested in my life, I would not be the follower of Jesus, pastor, husband, or father that I am. I am grateful for my current mentors who continually push me to be the best version of me I can be. And in these days, I take very seriously my responsibility to be that person for others. In a recent staff meeting, our Executive Pastor and I had a wonderful realization that at 40 and 37 years old, respectively, we are among some of the older staff. We must pour into our Elishas as they hone their own call and leadership style.

In a world increasingly dominated by individualism, the biblical and Wesleyan models of mentorship remind us of the profound importance of community, accountability, and relational investment in nurturing faith and calling. The time to act is now; we cannot afford to wait until a retirement ceremony to pass the torch to the next generation.

Taking Action: Practical Steps to Embrace Mentorship

Here’s some practical steps:

  • Become a Mentor:
    If you have experienced the transformative power of a mentoring relationship, consider becoming a mentor yourself. Reflect on the wisdom and experiences you have gained and seek out those who might benefit from your guidance. Whether it’s within your church, workplace, or community, your investment will make a significant impact.
  • Seek Out Mentorship:
    If you are seeking to grow in your faith and leadership, find a mentor who can guide and support you. Look for someone whose life and ministry inspire you and approach them with humility and openness. Express your desire to learn from their experiences and be ready to commit to the journey of growth.
  • Join or Form Small Groups:
    Small groups are the heartbeat of communal spiritual growth. Join an existing small group at your church or consider starting one. These groups provide a safe space for mutual accountability, prayer, and study of Scripture. They are fertile ground for mentoring relationships to flourish.
  • Invest in the Next Generation:
    Identify potential leaders within your community and invest in their development. Create opportunities for young people to take on responsibilities, learn from experienced leaders, and grow in their faith. Encourage them, support them, and let them know that you believe in their potential.
  • Commit to the Handoff:
    The handoff is not a one-time event but a continuous process. Commit to regularly assessing and renewing your mentoring relationships. Stay engaged, be adaptable, and continually seek ways to support and empower those you mentor.

Lighting the Way Forward: A Call to Mentorship and Legacy Building

By embracing the call to mentor and be mentored, we can ensure the continuity and vitality of our faith communities. The church is too precious, and our calling too significant, to wait any longer. Start the handoff now. Let’s build a legacy of faith and leadership which will endure for generations to come.

Who are your Elijahs? Reach out to them and express your gratitude. Who are your Elishas? Begin investing in their journey today. Together, let’s light the way forward.

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Embracing the New Wine: Reflections on the Changing Landscape of Ministry by Larry Frank

  

Embracing the New Wine: Reflections on the Changing Landscape of Ministry by Larry Frank

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“In the crushing, in the pressing

You are making new wine

In the soil I now surrender

You are breaking new ground…”

New Wine by Hillsong Worship

My story of crushing and pressing really began in the middle of the pandemic. That’s when I gradually realized that the seminary training I received no longer aligned with reality. The U.S. Church faced successive shockwaves – COVID, the tragic death of George Floyd, a tumultuous general election, January 6, and more. One of my mentors describes those days as marked by disease, disaster, disorientation, and division. The fallout exposed the fault lines in most churches, including my own shortcomings as a leader and follower of Jesus.

For nearly 15 years, I served as a pastor, climbing the “leadership ladder” with zeal. A few years ago, I found myself as the Lead Pastor of one of the larger churches in my conference. I thrived on metrics like average worship attendance and professions of faith. Everything seemed to trend upward until it didn’t. It all abruptly changed. The division stemming from polarizing events made it challenging to sustain congregational unity. Beloved members left the church. Many chose alternative activities over Sunday morning services while we operated solely online. Many never returned.

The limitations of the attractional church model, which I was trained to implement, became glaringly apparent. Regardless of the soaring music or meticulously crafted sermons, attendance didn’t rebound. Beautiful buildings, student ministry programs, affinity groups, classes, and bible studies lost their effectiveness. As I grappled with this realization, I came to understand that the future church would not be the same I encountered as a 14-year-old new believer.

I initially resisted change, echoing Mr. Wesley’s tension toward the established church of his era. Wesley was simultaneously committed to its structure while acknowledging its need for renewal. In his Letter from Dublin in 1789, he wrote, “In religion I am for as few innovations as possible. I love the old wine best.”* But this wine was no longer good for the table.

I began to press into what it would look like for tradition and innovation to coexist. In my research on church structure and strategy, I leaned into an approach of “both/and.” Could there be a sacred synthesis of attractional and incarnational, established and emerging, all existing together?

This journey led to an awakening in my spirit. The emerging church in our context could look more like field preaching of Wesley’s day than anything else. While the Sunday morning gathering remains relevant, church in pubs, coffee shops, breakrooms, under shade trees, and in homes also finds its place. Yes, there will be vocal detractors. However, the misconception lies in viewing established churches and emerging forms as mutually exclusive; they can and should coexist, enriching and shaping one another to share the gospel in diverse contexts.

I still find some of these more innovative ways of doing and being church strange, so I continue to find great comfort that John Wesley was still uncomfortable with field preaching many years after its beginning. He would write in his journal, “What marvel the devil does not love field preaching? Neither do I – I love a commodious room, a soft cushion, an handsome pulpit. But where is my zeal if I do not trample all these under foot in order to save one more soul?”** Two decades of field preaching and he still had difficulty reconciling the practice. Still, Wesley was willing to embrace it as he saw the gospel reach people.

Last June marked a significant change for my family as we departed from the familiar confines of our state and the denomination we had always called home. We bid farewell to the “commodious room” and “handsome pulpit” to embark on a new journey as part of the pastoral team at a multisite church located in southwest Florida. Here, the principles of attractional and missional converge seamlessly. Our Sunday gatherings are vibrant, drawing in many souls. Yet, amidst the effectiveness of traditional ministry programming, I find myself engaging in more and more field preaching. Nowadays, this entails sitting on a sidewalk, sharing a simple bottle of water with a homeless couple, lending an ear to someone’s story, or assisting them in finding their way to detox. It involves sharing a meal and embracing individuals whose lives and perspectives differ vastly from mine. These endeavors provide the same gospel space as the pulpit on Sunday morning. 

My affection for traditional brick-and-mortar churches remains unwavering. There’s undeniable passion and vitality in that model. However, I’ve come to realize that the future of the church, especially in reaching new people, lies in smaller, more adaptable structures grounded in authentic relationships. 

Reflecting on Christ’s command to spread the gospel, I invite you to ponder with me the sacrifices we must be willing to make (trample under foot) in order to make room for reaching even one more.

The new wine is worth it, can we make this our prayer?

“Jesus, bring new wine out of me…

‘Cause where there is new wine there is power

There is new freedom

And the Kingdom is here

I Lay down my old flames

To carry Your new fire today.”

* Letter from Dublin, June 20, 1789, The Letters of the Rev. John Wesley, A.M., ed John Telford (London: Epworth, 1931), 8:145.

** John Wesley, Journal and Diaries IV, (1755-1765), ed. W. Reginald Ward and Richard P. Heitzenrater (Nashville, TN: Abingdon Press, 1992), 21:203.

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