Tag Archives: Seminary

Top Ten Countdown of Cultural Lessons (1-2)

Jarrod Haas is a student in the Cross-cultural Leadership Training Program, CLTP @ Northwest, working towards an undergrad level diploma in preparation for cross-cultural ministry among Asians. [singlepic=163,320,240,,right] CLTP is a one year, mentored, experienced based program that prepares the student for Master’s level seminary studies as well as equips them for ministry either internationally or in Canada. He is currently on a short-term missions trip in Korea to complete his year of studies. This series of blogs are sections taken from one of his papers (edited with permission) entitled 10 Lessons in Crossing Culture. These ten points outline the major cross-cultural lessons that Jarrod has learned through the CLTP program, which, along with his academic studies, included involvement with International Students Ministries Canada, Gateway and a local Korean Church.

2. In order to successfully plug in to a culture, I must spend time to get to know people

bridging a culture is the depth of relationships with people in that culture

This seems obvious. However, I have learned that the deception surrounding this issue can be subtle. Although I spent time around people at the Korean church, I needed to expend more prayer, energy, and intention being with people. My time at this church has connected me more solidly with the principle that success at bridging a culture is the depth of relationships with people in that culture. This means not just spending time doing church ministry together, but spending time together doing other things as well. Lingenfelter states:

We cannot hold office hours for the people to whom Christ has called us to minister. We must adjust our time schedules, meeting them whenever they have need and turning to our own tasks only after we have completed our ministry to them…1

One important key here, I believe, is the discipline it takes to get the work done efficiently and at the times God gives. Thus I have been convicted of the importance of time management. Disciplined time management ensures that the windows needed to spend time with people are available and stress-free. In addition to this, prayer combined with focused intent to build relationships provides the means to dig into culture and become a part of it. I think Paul was quite familiar with all of this. He wrote to the Thessalonians (2:8,11-12):

We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us…we dealt with each of you as a father deals with his own children, encouraging, comforting and urging you to live lives worthy of God…

and he also said to the Ephesians (5:14-15): “Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil.”

1. The most important lessons in cross-cultural ministry are still the most basic lessons.

While knowledge regarding contextualization, cultural practices, and language acquisition skills is essential, the real heart of cross-cultural ministry remains the same in any situation. I would argue that there are 3 interrelated values that form this core. First, we are called to walk by the Spirit, and not by the flesh (Galatians 5:16-26). This overcoming of sin and Satan in our lives is fundamental to the effective witness of the Gospel (1 Corinthians 9:27). Overcoming sin is also essential to the second value: our capacity to love and serve others. Third, as we love and serve others and overcome sin, our obedience to God proceeds towards fullness.

the foundation of missions: Christian unity

Philippians 2:1-8 reveals that this fullness of obedience to Christ characterizes our unity. In turn, Christ emphasized unity is essential to our mission in John 17:21: “that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me” and also in John 13:35: “by this all men will know that you are my disciples, if you love one another.” Together, these principles of victory over sin, love and submission to each other, and submission to Christ form the foundation of missions: Christian unity. I do not recall encountering teaching that integrated the concepts of missions in this way.2 It was in the absence of emphasis on the connectedness of these topics this semester that prompted me to think about how basic Scriptural teaching impacts the missionary endeavour. This has been very beneficial to me, because I believe that I can now better integrate these concepts with the other missions theology and concepts I am learning.

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  • 1Lingenfelter & Mayers, Ministering Cross-Culturally: An Incarnational Model for Personal Relationships 88.
  • 2However see A Vision for the Sending of the Church in North America. Darrell L. Guder, ed. Grand Rapids: Eerdmans, 1998 and Van Gelder, C. The Essence of the Church. Grand Rapids: Baker Press, 2001

Top Ten Countdown of Cultural Lessons (3-4)

Jarrod Haas is a student in the Cross-cultural Leadership Training Program, CLTP @ Northwest, working towards an undergrad level diploma in preparation for cross-cultural ministry among Asians. [singlepic=163,320,240,,right] CLTP is a one year, mentored, experienced based program that prepares the student for Master’s level seminary studies as well as equips them for ministry either internationally or in Canada. He is currently on a short-term missions trip in Korea to complete his year of studies.

This series of blogs are sections taken from one of his papers (edited with permission) entitled 10 Lessons in Crossing Culture. These ten points outline the major cross-cultural lessons that Jarrod has learned through the CLTP program, which, along with his academic studies, included involvement with International Students Ministries Canada, Gateway and a local Korean Church.

4. The Gospel must be contextualized

Just as the messenger of the Gospel must be contextualized, so must the message itself

Just as the messenger of the Gospel must be contextualized, so must the message itself. Dan Gibson observes that while sin is the central problem faced in reconciliation with God, there are three general paradigms through which all world views deal with the fallout of sin: guilt/innocence, shame/honour, and fear/power.1 Gibson argues that each of these paradigms is represented in the Bible, and that the gospel, at its core, must be contextualized accordingly.2

For example, the “four spiritual laws” and “Romans Road” work well in a western “guilt/innocence” context, but do not speak to key issues faced in other cultures. Middle eastern nations are heavily based in a “honour/shame” paradigm due to the influence of Islam. In this case, the parable of the Prodigal Son becomes not a story of a guilty man restored to innocence, but of a man hopelessly trapped in shame who is restored to honour.

All three of these world views are addressed in the Bible in many places. For example, Romans 8:1 and 5:1 address guilt, Romans 8:15 and 1 John 4:18 address fear, and Leviticus 26:13 and 1 Peter 2:6 address shame.

3.  Contextualization, a path between cultural relevance and compromise, can only occur successfully as a result of complete reliance upon God.

[Jesus] often challenged the culture in ways that offended people

Jesus was incarnated into Jewish culture. However, while he adopted Jewish values and customs, he often challenged the culture in ways that offended people. The missionary must do likewise, but cannot depend on his or her own wisdom to determine when contradiction or acquiescence is appropriate. For example, it is not difficult to imagine that not many of us would, of our own volition, allow a prostitute to wash our feet with her hair in front of the local religious authorities, especially knowing the full significance of that event in its context. Similarly, how many of us, if we were able, would turn 6 vats of water into wine for a wedding? Christ stressed the importance of our reliance upon him: “apart from me, you can do nothing” (John 15:5).

The whole concept of contextualization is new to me, and I have not had significant exposure to other cultural contexts. The most significant result of my studies so far has been to ensure that I learn and teach these ideas with an emphasis towards reliance upon Christ.

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  • 1Müller, R. The Messenger, the Message, and the Community. 140-143.
  • 2ibid., 129-264.

Top Ten Countdown of Cultural Lessons (5-6)

Jarrod Haas is a student in the Cross-cultural Leadership Training Program, CLTP @ Northwest, working towards an undergrad level diploma in preparation for cross-cultural ministry among Asians. [singlepic=163,320,240,,right] CLTP is a one year, mentored, experienced based program that prepares the student for Master’s level seminary studies as well as equips them for ministry either internationally or in Canada. He is currently on a short-term missions trip in Korea to complete his year of studies.

This series of blogs are sections taken from one of his papers (edited with permission) entitled 10 Lessons in Crossing Culture. These ten points outline the major cross-cultural lessons that Jarrod has learned through the CLTP program, which, along with his academic studies, included involvement with International Students Ministries Canada, Gateway and a local Korean Church.

6. Failure to learn and understand a foreign culture can incapacitate the credibility of the missionary

In Islam, the Qur’an itself is considered a Holy Artifact. It is never allowed to rest directly on the ground, but must be placed on a special stand. Western Christianity, on the other hand, often downplays the significance of any object or ritual. This is usually done in order to avoid idolatry, and to place emphasis on the holiness of God. Thus for Westerners, the Bible is often perceived as ‘another book.’ We often have no trouble using the Bible in less than ‘holy’ ways such as placing it on the floor. Should Muslims observe a Christian missionary treating the word of God in our usual fashion, they could consider Christians as having no reverence toward God. The Christian would lose his or her credibility as a messenger of the Gospel.

people from cultures with a high reverence for spiritual things may perceive my prayers as irreverent

I can relate to this experience somewhat. During the semester I developed a relationship with a man from Iran. On one occasion, I offered to pray for his business, which was having trouble hiring an employee. After the prayer I realized that I often use very casual and informal language when praying, especially with those who are not Christians. While this may work in a Canadian context, people from cultures with a high reverence for spiritual things may perceive my prayers as irreverent. This could cause me to lose credibility as a messenger of God. I need to be cautious of this dynamic in cross-cultural ministry situations. Paul noted his own desire to remain credible in 1 Corinthians 19-22.

5. Be aware of the tendency towards ‘cultural imperialism.’

The tendency for missionaries (and humans in general) is to perceive their own culture as the ‘right way’ of doing things .1 There have been many examples of Western missionaries who insisted that planted churches mirror those in from the West. This imposition of Western culture makes evangelism less effective, and limits the relevance of the Gospel message. There is a bigger picture here as well. As noted by Alister E. McGrath, theologies allowed to grow “organically” in a foreign culture add creative insight to the global theological spectrum that Western theology, on its own, cannot produce.2

[There is a] need to discern the interaction between the authority of Scripture and culture

This has made me more aware of the need to discern the interaction between the authority of Scripture and culture. When teaching Biblical principles in a multi-ethnic setting (or any setting for that matter), I need to be conscious of how my own cultural lens may be affecting what I am presenting. Additionally, I will need to be sensitive of my fleshly tendency to judge other culture practices according to my culture, and not according to Scripture.

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  • 1Sherwood G. Lingenfelter & Marvin K. Mayers, Ministering Cross-Culturally: An Incarnational Model for Personal Relationships (Michigan: Baker Academic, 2006), 22.
  • 2Alister E. McGrath, The Future of Christianity (Oxford: Blackwell Publishers Ltd, 2002), 140-144.

Top Ten Countdown of Cultural Lessons (7-8)

Jarrod Haas is a student in the Cross-cultural Leadership Training Program, CLTP @ Northwest, working towards an undergrad level diploma in preparation for cross-cultural ministry among Asians. [singlepic=163,320,240,,right] CLTP is a one year, mentored, experienced based program that prepares the student for Master’s level seminary studies as well as equips them for ministry either internationally or in Canada. He is currently on a short-term missions trip in Korea to complete his year of studies.

This series of blogs are sections taken from one of his papers (edited with permission) entitled 10 Lessons in Crossing Culture. These ten points outline the major cross-cultural lessons that Jarrod has learned through the CLTP program, which, along with his academic studies, included involvement with International Students Ministries Canada, Gateway and a local Korean Church.

8. Becoming engaged in a foreign culture requires a balance of sensitivity and boldness

Engaging a foreign culture requires courage

Engaging a foreign culture requires courage. Only one who is willing to take risks and try uncomfortable new things will effectively engage a culture. Cowardice results in missed opportunities. However, boldness needs to be balanced with sensitivity. A lack of humility and sensitivity will result in the offense of the other culture and create obstacles to building relationships. I have erred in both extremes. For example, I found myself in appointed to a position of leadership over some of the other young adult leaders after only a short time. I feel that some of my actions and attitudes in this position were too bold. From this experience, I have learned that it is very important to go into such situations humbly and with a servant heart. It takes time and sensitivity to gain the respect of others, especially if I am ‘stepping on their turf.’

In another case, I was not bold enough to follow up on a ministry opportunity. One woman asked, in the first week I was at the church, if I would come to her house for dinner and encourage her kids towards Christ. I hesitated to follow this up, because it seemed like such an unusual request. Several weeks later, the spirit convicted me that I should respond. I did, and the results were fruitful. However, I did miss some opportunity to speak into the women’s son’s lives because of my delay.

A balance of sensitivity and boldness is found throughout the New Testament. Both Jesus and Paul, for example, strongly challenged those around them, but were also very sensitive to personal needs and cultural practice. Paul both engaged Athenian culture and challenged them to repentance in Acts 17. Christ said in Matt 10:16: “I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves.”

7. Raising support for missions is much more than asking for money.

Missionary work requires that the missionary raise financial support. However, I am learning both through personal fund raising experiences, and through my readings, that this process involves much more than just obtaining money. The “Raising and Keeping Ministry Partners” module at Gateway, as well as the “Teamwork and Partnership for World Mission”1 course with Mark Orr have been instrumental in this learning process in several ways.

First, in addition to raising financial support, I have learned it is also important to raise prayer support.

Second, those who become engaged financially or prayerfully in the mission become partners of the ministry. These people do not just provide for the ‘needy’ missionary, but also gain an opportunity to serve the body (3 John 1:8; Phil 4:18), develop their stewardship character (Mark 12:41-44; Matt 6:2-4), worship God (Phil 4:18), and receive blessings from God (Phil 4:17; Matt 6:4). They also (hopefully) become more aware of the greater work that God is doing in the church body to fulfill the great commission through prayer letters, prayer, or hearing teaching about missions theology from the support raiser.

the missionary comes to know God as provider

Lastly, the process of support raising provides an opportunity for the missionary to grow in faith. Through trust in God, the missionary comes to know God as provider as support emerges through providential circumstances (Matt 6:25-34).

Though my fund raising process went reasonably well this time, next time I hope to speak more about the emphasis of missions partnering. I have also learned that fund raising requires much prayer. The process of getting the money from donor to agency can be arduous at times and needs to be covered in prayer.

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  • 1Lausanne Committee for World Evangelisation, “Funding for Evangelism and Mission,” Lausanne Occasional Paper No. 56 (2004), under “Lausanne committee for World Evangelisation – Lausanne Documents,” http://www.lausanne.org/documents/2004forum/LOP56_IG27.pdf (accessed March 3, 2008).

Top Ten Countdown of Cultural Lessons (9-10)

Jarrod Haas is a student in the Cross-cultural Leadership Training Program, CLTP @ Northwest, working towards an undergrad level diploma in preparation for cross-cultural ministry among Asians. [singlepic=163,320,240,,right] CLTP is a one year, mentored, experienced based program that prepares the student for Master’s level seminary studies as well as equips them for ministry either internationally or in Canada. He is currently on a short-term missions trip in Korea to complete his year of studies.

This series of blogs are sections taken from one of his papers (edited with permission) entitled 10 Lessons in Crossing Culture. These ten points outline the major cross-cultural lessons that Jarrod has learned through the CLTP program, which, along with his academic studies, included involvement with International Students Ministries Canada, Gateway and a local Korean Church.

10. Be aware of creating dependencies

In the “Overseas Life Issues” module at Gateway, a story of a church planting project was recounted. The story occurred in a developing country that had little resources. The church building constructed there by outsiders was far more advanced than locals could do using their own resources. Later, it became apparent that the locals were not building any of their own churches. The missionaries realized that this was because the locals felt that their ability to build church buildings was inadequate. The locals believed that the missionaries had constructed an “ideal” church. They felt powerless to meet that standard, since they lacked the resources and supplies necessary. Unable to function on their own, the locals became dependent upon the missionaries.

help in a way that does not create dependent relationships

This concept may find Biblical support from Acts 3:1-10. Peter and John did not give the crippled man money as per his request, but healed him in a way that would allow him to leave his life of dependency.

This has relevance for my local international student ministry. We want to meet the felt needs of students, but we must be careful in how we do so. International students can sensitive about receiving too much support, especially if they belong to a shame/honour based culture. Though these international students are in a position of need because of their newness to our culture, lack of transportation etc., our ministry needs to be very conscious to help in a way that does not create dependent relationships, make students feel ‘needy,’ or otherwise hinder the true spiritual impact that is required.

9. Different cultures have strengths and weaknesses in their expressions of church.

these strengths come from the Korean culture

When I first attended a Korean church I found that it had two strengths over churches that I have been a member of. The first was their hospitality and sense of community. Each Sunday I attend 3 services: a morning service for leadership, a late morning service for the English speaking Koreans, and an afternoon service for young adults. Each of these services is separated by a fellowship time where everyone gathers in the cafeteria. Brunch and Lunch are served. Hospitality was shown as well–several people made efforts to welcome me. The second thing that attracted me to the church was the sheer volume of people involved in serving the church. The number of pastoral staff, Sunday school teachers, worship team members, choir members, kitchen staff, and others is leagues beyond what I remember seeing in my own home churches. Both hospitality and service to the church community seem to be core values, and as far as I can see, these strengths come from the Korean culture.

What appears on the outside as servant hearted idealism is not without is flaws, however. Several young people I talked reported that people are appointed in leadership who are not ready to be in teaching or leadership positions. Additionally, some of the younger leaders seem to be overworked, or very close to it. While member involvement seems to be a strength in the Korean church, there are areas for growth here as well.

Personally, this has opened my eyes to the importance of engaging a different cross cultural context to see different perspectives of church expression. This helps me both to understand my personal church expression, as well as to see ways in which it can improve. I think John S. Leonard made a good point: “[the church in between cultures] would see sin where monocultural churches do not and call for repentance. It could just be the church that is capable of leading God’s people into whatever the future might be.”1

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  • 1 John S. Leonard. “The Church in Between Cultures: Rethinking the Church in the Light of the Globalization of Immigration,” EMQ Vol 40 No. 1 (Jan 2004): 70.

Are there hip replacements for limping leaders?

Leading With A LimpDan Allender has provided a provocative look at several serious aspects of ministry leadership in his book “Leading with a Limp.” He writes primarily out of his experience as the founder of Mars Hill Graduate School located near Seattle. His thesis is clear: “to the degree you face and name and deal with your failures as a leader, to that same extent you will create an environment conducive to growing and retaining productive and committed colleagues” (p.2). He then proceeds to discuss common, unhealthy responses to the challenges of leadership and urges ministry leaders to replace them with more effective responses — courage, depth, gratitude, openness and hope. The leadership challenges he identifies are crisis, complexity, betrayal, loneliness and weariness. The phrase “reluctant leader” seems to capture for him essential aspects of a healthy leadership perspective. Any ministry leader would gain considerable benefit from reading and reflecting on Allender’s ideas.

Allender helps us map the interior contours of Christian leadership, a kind of psychology of leadership, incorporating a realism about a leader’s limitations and dependence. Depravity works wondrously well even in the world of Christian leaders. The story of Jacob’s midnight wrestling match with God and his resulting disability — his limp — provides the overarching metaphor for Allender’s presentation. What struck me, however, was the silence regarding the role of the Holy Spirit in restoring, enabling, and guiding Christian leaders to walk with their limp in God-honouring ways. The result is a rather dark view of Christian leadership, lived in a hostile, dangerous and debilitating context. Periods of joy, satisfaction, thankfulness and redemptive accomplishment seem very rare or extremely intermittent. Allender is right to urge leaders to name their failures and walk with humility, but there is another side to this picture. We do lead as Christians in partnership with the Holy Spirit. Surely this awesome reality makes a difference. Does God ever provide “a hip replacement” and enable us to walk “normally”?

Allender rightly points to examples in Scripture of reluctant leaders — Moses, Jeremiah, etc. Yet, there are also many examples of people–Joseph, Joshua, Samuel, Nehemiah, Daniel, Mary, Paul– who embrace God’s calling, fearfully but willingly. . God’s entry into their lives is surprising and filled with change, but I am not sure from the information Scripture gives us that these people were reluctant leaders. We seem to have various responses to the leadership challenge in Scripture. I wonder how Peter’s encouragement for ministry leaders (1 Peter 5:1-4) fits into this idea of “reluctant leader”?

I found it hard to locate the faith community in the picture of ministry leadership that Allender presents. The community seems to be primarily a hostile place, the place where leaders are undone rather than the Kingdom context where God’s power and love triumphs. Undoubtedly Allender writes out of personal experience and many Christian leaders, unfortunately, would have to agree that churches often fail to live up to God’s ideal for his people. Yet, for every bad leadership experience, one could probably name a good church leadership experience. What Allender does help us realize is that naivete is not helpful. Faith communities can be places of devastating animosity for leaders, but they can also be contexts of wonderful support, love and encouragement. To lead with suspicion may not be the best stance. If Christ “loved the church and gave himself for it”, then some of this perspective must also guide our embrace of ministry leadership. Leadership is fundamentally relational. Ministry leaders are given a trust by the people of God to live and lead within the faith community. How does 1 Corinthians 13:4-6 get lived out in Allender’s perception of ministry leadership?

Allender begins by acknowledging that leadership is something for all of God’s people — every disciple is a leader. However, his focus quickly shifts to what he terms “formal leadership”, by which he means a specific leadership role in terms of organizational leadership in church, seminary, non-profit business, etc. Does the leadership model he presents then apply to all followers of Jesus? I think he probably would agree to this, but this is not his focus. But what difference does it make for a ministry leader to see himself as a “limping leader” serving in the midst of a host of “limping leaders”? One of his recurrent emphases is Paul’s confession that he is “the chief of sinners” and the importance for leaders to own this reality for themselves. Again, there is no argument against this reality. But here again the leader operates in a context where all, as disciples of Christ, are leaders and “chief sinners”. This is not a category exclusive to the formal leader. It is the reality in which all disciples live. Perhaps the challenge for the formal leader is to understand how to exercise Kingdom leadership as a “suffering servant” among a group of “chief sinners”.

Every believer is a flawed person. Scripture makes this clear and this is part of our daily confession. However, in Christ we also are “new creations”. This too is an exciting reality. Paul in Galatians urges Christians to “walk/live in the realm of the Spirit” and as we do this “we shall not let the fleshly nature achieve its goals” (Galatians 5:15-16) (my translations). How does this reality fit into the context of Kingdom leadership? We will never lead perfectly and there obviously are times for confession, repentance and restoration in every ministry leader’s experience. But should this be the overwhelming perspective? If a ministry leader is living in submission to the Holy Spirit daily, will the fleshly temptations towards narcissism, fear and addiction gain control? If a ministry leader repeatedly expresses sinful behaviour, does that person have the spiritual maturity to be in a formal leadership role? How do the characteristics and behaviours Paul identifies in 1 Timothy 3 for formal leadership match the paradigm of leadership that Allender proposes? I wonder whether Allender gives too much room for excusing sinful behaviours and fails to give sufficient challenge to pursue the way of the Spriit, the ways of the Kingdom — and the great potential we have to live it.

Taught by God (theodidaktoi – 1 Thessalonians 4:9)

The Psalmist declared “Since my youth, O God, you have taught me” (Psalm 71:17) and he desires that God continually would teach him to do his will (Psalm 143:10). His experience and expectation is that God does instruct him, with the result that he knows God and his ways. While this defines the Psalmist’s relationship with God, it was not true for all in Israel. The prophets yearned for the day when God would restore and rebuild Jerusalem. Sometimes the language borders on the fantastic as they consider how God, using all of his creative power and resources, will fashion Jerusalem from rubies and sapphires. Its walls and buildings will be “sparkling jewels” and “precious stones” (Isaiah 54:11-13). But even more wonderful is that those within its walls will be “taught by the Lord”.

Jeremiah takes this vision a step further. God enables him to foresee a day when God establishes a new covenant with Israel. But it is quite different from the covenant he made at Sinai. Israel did not keep that covenant (Jeremiah 31:31-34). When this new covenant is implemented “they will all know me, from the least of them to the greatest” (31:34) and no one will have to teach them this knowledge because God “writes it on their hearts” (31:33).

In a first century B.C. document called the Psalms of Solomon, a messianic figure is called “righteous king, taught by God (didaktos hÅ«po theou)” (17:32). Because of these wonderful characteristics this figure is able to restore Israel to the glory God intends. Jesus himself urged his followers to acknowledge only one instructor, the Messiah (Matthew 23:8).

It seems that Paul creates a new word in 1 Thessalonians 4:9 to celebrate the inauguration of God’s new covenant. He commends these new believers for their sincere love for one another. What is perhaps more astonishing is that he attributes this to the fact that “you yourselves are God-taught (theodidaktoi) to love one another” (4:9). There is no evidence that this word existed in Greek before Paul wrote this letter. He creates this word to mark the astonishing change that salvation in Jesus has brought to these people. It has changed fundamentally their ‘place’. When Paul visited Thessalonika, he proclaimed “the gospel of God” (2:8-9) and many in city received it as “the word of God” (2:13). The result is that these followers of Jesus now know “the will of God” because Paul and those with him gave them instructions. They know God, in contrast to “the nations” (4:5). But even more significantly God has “given his Holy Spirit to you” (4:8). All of these actions by God have generated their new status as people who are “God-taught” (theodidaktoi).

The rest of this article is published on Dr. Perkins’ Internet Moments with God’s Word blog site. View it there along with many other similar articles.

“Being Imitators (mimētai) of God”

Paul’s choice of words in his letter to Christians in the province of Galatia reflects careful intention. The issues he confronts are extremely serious, the opponents powerful and persuasive, and his audience somewhat befuddled. Strong warnings mingle with cries of frustration as he encourages these believers to keep running well the discipleship race. He has equally strong words for those unidentified proponents who articulate a “different gospel – which is really no gospel at all” (Galatians 1:6-7). In the conclusion to his argument Paul tells the Galatian congregations: “Do not err; God is not scorned (muktÄ“rizetai)” (6:7). This is the only place in the New Testament where this verb in its simple form occurs.

The verb muktÄ“rizō and its related compound ekmuktÄ“rizō derive from the noun muktÄ“r, “nose” and have the sense of wrinkling or turning up the nose to demonstrate contempt, scorn, distaste, or ridicule. The idea of mockery or derision is conveyed quite explicitly by various facial expressions, i.e. body language. The nose, for whatever reason, when contorted in certain ways, communicates in many cultures a sense of disagreement based in scorn or contempt. The person finds the message, action or very being of another completely disagreeable and by wrinkling the nose displays this contempt. Of course the reason for this ridicule or contempt needs to be defined. Hellenistic Greek used the noun muktÄ“rismos to describe “sneering” or “derision”.

We discern the contemptuous hostility expressed by the compound form of this verb when Luke uses it to describe the actions of the Jewish rulers towards the crucified Jesus. In his narrative (23:35) these rulers stood watching the proceedings and they “even sneered (exemuktÄ“rizon) at him.”1 The following verse turns our attention to the soldiers and they “mocked (enepaixan) him” (23:36). These two verbs used in parallel define one another to some degree. Luke also used this compound verb (16:14) to describe the Pharisees’ response to Jesus’ teaching. When they hear his teaching that a person cannot serve God and ‘mammon’, according to Luke’s narrative, the Pharisees “were sneering (exemuktÄ“rizon) at him” because they “loved money.”

We catch the wider significance of Luke’s choice of terminology when we examine the Greek translation of the Old Testament (the Septuagint). Although both forms of this verb, as well as the noun muktÄ“rismos occur in the Septuagint, the compound verb ekmuktÄ“rizō only occurs in biblical and post-biblical literature. The sense of these terms is discerned when we see them in context. For example, when Elijah is in contest with the prophets of Baal at Mount Carmel, he “mocked (emuktÄ“risen) and said, ‘Call in a loud voice! For he is a god, for prating occupies him and at same time he is perhaps giving an oracle….”2 The sense of ridicule and contempt is clear. When Hezekiah consults the prophet Isaiah about what to do in response to the Assyrian siege of Jerusalem, God ridicules the Assyrians through the prophet’s word:
“Virgin daughter Sion made nothing of you and sneered at (emuktÄ“risen) you; daughter of Jerusalem shook her head at you.” (2 Kings 19:21)
The Rabshakeh, the leader of the Assyrian forces had taunted the inhabitants of Jerusalem, ridiculing their ability to resist his armies, but God says in response that Jerusalem will “sneer at” the Assyrians and their claims. That night God slays 85,000 Assyrian soldiers and Sennacherib must retreat in disarray.

The rest of this article is published on Dr. Perkins’ Internet Moments with God’s Word blog site.

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  • 1Luke used the imperfect verb form implying a continuous activity.
  • 2New English Translation of the Septuagint.

Resolving Intercultural Tensions: Understanding Leadership in High and Low Power Distance Contexts

The Power Distance Contrast

Pir with disciplesIn Pakistan there is a strong tradition of "holy men" who are called Pirs. One day I had a visit from a young man who informed me that he was the Pir of his village. I was puzzled by this because he was dressed in modern clothes and did not have the religious, spiritual air one would expect from a revered holy man. He explained that in the tradition of his tribe, the honor and authority of the Pir was passed on from father to son and his father had recently passed away. For his part, he did not believe that he was able to give blessings to people, nor that his prayers were especially efficacious. In fact, when his father died and the mantle was passed on to him, he tried to refuse it. He told the people that he didn’t believe and that he didn’t want the responsibility. They replied, "It does not matter what you believe. You are the one chosen for this position and no other."

HPD = High Power Distance

Pakistan is a High Power Distance culture (HPD).  It is the role and status of the leader, rather than his or her particular character or ability that is of greatest concern. In this context a high priority is given to maintaining harmonious relationships and affirming the historical traditions and social structures. Rules of conduct are paramount, and anyone who does not function within that protocol is ostracized, no matter how reasonable or beneficial their proposals might be. In HPD cultures, it is assumed that the status quo is the way life is intended to be; the established hierarchy is ordained, competition is bad, and conformity to tradition and roles is good.

LPD = Low Power Distance

Canada, on the other hand, is a Low Power Distance culture (LPD). Titles and status mean little if the person in charge cannot fulfill their responsibilities. Harmonious relationships may be sacrificed in order to pursue a particular goal and the measurement of success is accomplishment. In LPD cultures, it is assumed that reversal of fortunes is a part of life, competition is good and no one has ordained or fated priority.

When I was doing my master’s thesis on Chronological Bible Storying among the Sindhi people on the story of the washing of the disciples’ feet (John 13), one aspect that the Sindhis who were interviewed emphasized over and over again was the importance of the disciple to always obey the teacher. They were appalled at Peter’s audacity when he refused to let Jesus wash his feet, and they found Jesus’ stern response, "You will not have any part of me," to be necessary and appropriate. HPD cultures, like Pakistan, consider the student insubordinate and rude who would question or contradict a teacher. Rote learning is the preferred method of learning as it emphasizes the teacher’s status above the student. In contrast, a teacher in a LPD culture like Canada encourages the student to challenge and question. Ideas and the stimulation of the mind are of first importance.

Due to Power Distance, leadership within a LPD context will function differently than within HPD groups. Awareness of this dynamic in interpersonal relationships along with appropriate adjustments can greatly reduce tension in multicultural churches.

Read the complete Cross-Cultural Impact Article

The perception of a loving church depends on where you stand

In the book UnChristian (Grand Rapids: Baker, 2007), which deals with research from the Barna group, David Kinnaman refers to a survey which asked the participants to agree or disagree with the statement, “Christian churches accept and love people unconditionally, regardless of how people look or what they do” (p. 185). 20% of non church goers (outsiders) agreed strongly, just over 40 % of church goers agreed strongly, but 76% of pastors strongly agreed that this statement described Christian churches.

The discrepancy is intriguing. Do the pastors have a good sense of reality based on personal experience, or is this an expression of their desire for this statement to be true? Have the outsiders been biased by unfair reports, or have they had negative experiences that contradict the statement?

I suspect that part of the discrepancy has to do with the difference between standing inside looking out verses standing outside and looking in. For example, I have a love / hate relationship with hospitals. I think they are wonderful but I am happiest if I don’t have to be inside one. When visiting I feel quite out of place and uncertain about what I am permitted to do and am always relieved to leave. On the other hand, my daughter, Becky, has just completed her nurse’s training. She enjoys the environment, loves to be busy and experiences significance as she helps the patients. The hospital is the same, it is our separate and distinct relationships with and experience of the hospital that is different. It is a matter of perspective.

those of us who are church goers need to learn to speak another language of love

This illustration may parallel the contrasting perspectives between pastors and the outsiders described by Kinnaman. What looks like love to the pastors is seen through another lens by the outsiders and experienced as uncomfortable, judgmental or cold. Most likely the relationships and environment of church speak differently to outsiders. Perhaps their language of love is different from what is normally expressed in church. If this is so, then those of us who are church goers need to learn to speak another language of love, one that is understood by those outside of the church.

This missional stance – becoming like others, as opposed to inviting others to become like us – has even greater urgency when relating cross-culturally. What is considered comfortable, familiar and accepting varies from culture to culture. Cross-cultural experiences tend to be stressful due to the many unfamiliar cues which bombard the person who is not used to the setting, cues that need to be interpreted. In that context even expressions intended to communicate love and acceptance can be misunderstood or judged negatively. On the other hand, when God’s people learn how to make people from another culture feel comfortable and accepted by speaking that people group’s language of love, rather than waiting for others to conform to the church’s way of relating, then the experience of the outsider will correspond to the perspective of the insider.

Helping CHURCHES do MISSIONS better

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“Thank you for the great workshop.  Our missions focus is struggling and we found it to be so helpful and encouraging. The questions and exercises were well thought out and gave us good direction, as well as the prayer focus throughout.  We found it time well spent as it enabled us to focus well right there.  We have a good plan, I think, to get the ball rolling in the right direction.”

This was one of several positive comments received from the participants of the Best Practice for Church Missions Workshops held in Victoria (March 1) and on the TWU campus, Langley (March 8).  While organized and sponsored by Fellowship International Ministries and Northwest Baptist Seminary for our FEBBC/Y churches, the facilitators who participated were from Outreach Canada, Center for World Missions BC, YWAM, Fellowship International Ministries as well as others who represented a wealth of missions experience.  Each of the 13 church groups that participated was provided with a facilitator who guided them through the exercises designed to stimulate conversation and lead to consensus and direction for church missions teams.

One of the facilitators comments:

“These workshops … have exceeded my expectations.  Not that I had low expectations but the level of relational building, prayer, and planning was very good from what I saw.  My time with [the church] leaders was very significant … and some real progress was made. I felt honored to help them through the process.

The number of people that came from the churches was also very significant.  To have 5-10 people from the same church (including pastoral staff) together at the table for 7 hours discussing Global Mission is truly remarkable.”

This one day basic workshop for doing missions in churches focuses on vision, strategy and planning.  Five one hour sessions encourage each group to discuss and shape their missions team in the following areas:

  • Clarifying the ROLE of the missions committee and determining priorities
  • Assessing the HEALTH of the missions in the church
  • Identifying people resources according to GIFTING
  • Setting strategic GOALS
  • PLANNING and assigning tasks

Read about this workshop with more comments from participants

For information concerning further opportunities to participate in this workshop contact Mark via the form below

Contact Mark Naylor

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Squeezed into a Mold

The Christian life is filled with delightful "coincidences"–confluences of life events with Scripture that give an unmistakable impression of the active oversight of God.

Conformity to the world is as deeply and extensively damaging as  transformation by the renewing of our minds is deeply and extensively beneficial and God-honouring.

This past week I had an email interchange with my pastor. He was preaching on Romans 12:2 which declares, "Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approved what God’s will is–his good, pleasing and perfect will." The question was whether conformity to the world is merely an outward shallow act and transformation is inward. That’s what a few of the older commentaries say.

We discovered through the conversation and the resources we looked at together that "Paul is not merely concerned that believers will outwardly conform to this age. He is worried that their adaptation to this world will shape them in every dimension of their lives." (T. Schreiner, Romans [Baker], p. 646f.) Conformity to the world is as deeply and extensively damaging as  transformation by the renewing of our minds is deeply and extensively beneficial and God-honouring.

This really strikes at the lie we too frequently tell ourselves that we are only "shadowing" the world’s tastes and behaviours and that it won’t affect us "deep down" because we’re Christians and that’s not "where we really live." So, the distinction is a false one and we’re only getting ourselves into profound spiritual trouble by entertaining the negative when we should be rejecting it in favour of the alternative embrace of "transformation."

As circumstance would have it, I learned first hand that being squeezed into a mold is not just external or superficial.

Brian in a plaster moldThat same week, my daughter asked me to model for her for a major art show she is preparing. It consisted in adopting a pose and staying still while she applied plaster of paris to me to create a full body mold. The event was memorable! I donned track shorts and an old t-shirt and she put me into a prone position on the tile floor. By the way, she asked, had I gone to the bathroom? Once the plaster was applied, I wouldn’t be able to move for as long as an hour or so.

Being squeezed into a mold is definitely not superficial. As I lay on tile floor and the plaster was applied, I began to feel the increasing weight and pressure on every place that was covered. Soon, as the plaster began to harden, it was not the weight alone but an increasing constriction of movement that began to intrude. I was entombed!

My daughter warned me that as the plaster began to harden it would heat up a bit. A bit! Not only did it heat up, but my daughter began to move around my encased and gradually hardening cocoon applying further heat with a hair dryer to hasten the hardening!

As the mold hardened around me, I became completely constricted. Muscles and joints don’t do very well when completely immobilized. I started to cramp.

I was immensely relieved to be removed out of the mold after the required hardening time. What an ordeal! Weight, heat, constriction, immobility … and pain!

Pastor, I can now tell you from a very personal experience, being pressed into a mold does go deep deep down.  It’s far from a superficial thing. I’ll choose transformation!

Images of God

I came across an interesting theory.  People act according to their conviction about the nature of God.  If God is perceived as an autocratic patriarch whose rules must be followed without question, then that is how the leaders of that group will act.  If God is viewed as a stern judge who is inflexible concerning any hint of rebellion or disobedience, that is how fathers will deal with their sons and daughters.  If God is seen as a demanding taskmaster who demands perfection, then mothers will be strict with their children.  If God is understood to be a harsh God of wrath, this justifies a severe response towards those who have broken the law (I recall a protestor’s sign in a Time magazine photo: “God hates gays”).

People act according to their conviction about the nature of God

This theory would seem to be a logical conclusion to being created in God’s image (Gen 1:26,27).  This would be true not only for Christian who are called to be perfect as God is perfect (Mt 5:48), but to other religions as well. The 9-11 attackers lived out their understanding of the nature of God.  We  all try to respond to our situation according to the way we think God would act.  The question is, what does this reveal about the nature of the God we worship?

Our Christian view of God must begin and end with Christ

If the theory is true, then it is of first importance to cultivate a correct belief about the nature of God.  But where do we start when the Bible does present God as the absolute authority, the stern judge, the demanding taskmaster and a God of wrath?  I suggest that all these descriptions must be interpreted through the perspective of God as seen in Christ.  Our Christian view of God must begin and end with Christ and all other revelation must be viewed through the New Testament perspective of God as he has been revealed as a human being.

Following this assumption, any view of God that undermines the love and justice of the heavenly Father – a love so great that it “surpasses knowledge” (Eph 3;19) – should be dismissed as a misunderstanding or a perversion of the truth.  If God, seen in Jesus, is good, loving and just above all that we can imagine, then any conception of God cannot be correct which views him in a fashion that would make him less loving, merciful, just or good than our perception of the ideal. Any view of God as loving that makes him appear less just, or any view of God as just that makes him appear less loving, needs to be rejected as false.  Our foundational view of God is Christ who gave us the image of the loving Father who makes things right (e.g., the prodigal son in Luke 15).  We must begin there and put aside any thought that takes us off track from that core belief.  If we can imagine a better, more loving or more merciful God than the god we worship, then it is time to reject the God we have created in our minds, for that is not the Father of the Lord Jesus Christ.

When my children speak about the God of their father, I hope they [speak about] a caring, merciful and just heavenly Father

I find this meditation helpful because I need to look carefully at myself and think about what my actions are saying about the God I worship. When I act harshly and justify it in my mind, that justification stems from what I imagine God to be like.  But if that image of God does not fit with the merciful, self-giving God who suffered on the cross so that we can live, then that is idolatry.  When my children speak about the God of their father, I hope they do not speak about an autocratic patriarch, a stern judge or a demanding taskmaster, but a caring, merciful and just heavenly Father.

Core Basics for Church Boards

In November of 2005 we held our very first Best Practices for Church Boards workshop. At the time, it seemed to be the right thing to do and the right way to do it. Two years later, what seemed to be right has proven to be monumental. As of November, 2007 we have conducted 5 workshops throughout British Columbia – from the Lower Mainland, to Vancouver Island and into the Interior both in Vernon and Cranbrook. On March 8, 2008 we will return to Vancouver Island for the second time.

During the course of the two years, 30 Churches have sent their leadership teams – both Pastoral Staff and Board members. That represents close to one-third of the leadership of the British Columbia and Yukon Fellowship of churches. From those 30 churches, 240 Church Leaders have been registered as participants. The event in March will add to that number. In order to serve the leadership teams, 13 leaders have been trained and employed as facilitators to provide guidance to train effective Church governing leaders.

It has been a work in progress. After the first workshop, it became evident that more needed to be done. Both the interest and needs of Church Boards demanded a greater response than the Basic workshop could provide. This demand has generated a number of training instruments. Two [presented later in this Quarterly newsletter] have provided special training, first for the personal development and training of a Board member. Best Practices for Church Boards: Personal Edition has been published as a training tool under the title: Now That I’m A Board Member … a five-session course that includes both video instruction and workbook exercises.  Even though it was only introduced in the Fall of 2007, 12 Churches have purchased it and are using it in a number of creative ways.

The second additional instrument, or Edition, of Best Practices for Church Boards has been the Advanced Edition. Each June, a specific issue has been targeted for training. In 2007, 5 Church Board teams met for a one-day workshop led by Dr. David Horita for training in The Board’s Role in Strategic Planning and Vision Development. As advertised, the Advanced Edition workshop on June 23, 2008 will feature Dr. Guy Saffold’s training on the role of the Church in making good decisions. [see below.]

Beyond the formal “Editions” of Best Practices for Church Boards, churches have begun to request Coaching assistance to address a whole array of congregational health issues. This has opened the opportunity for the Ministry Centre, the Northwest Centre for Leadership Development, and Northwest Baptist Seminary to focus resources that would elevate the health of local of congregations through consultation and coaching.

With each development, we have learned a number of lessons and confirmed a number of principles. A few of the lessons learned:

  1. Church boards at large have a desperate need for training: At first, I thought that the interest shown by the Fellowship Baptist Churches was unique, something that was felt only by a few congregations. The fact is, the need for training is almost epidemic. As the Best Practices for Church Boards has expanded, interest has increased beyond the boundaries of the Fellowship. Each of our ACTS denominational partners – and more – have been watching us carefully with a high degree of interest. As I talk with the regional directors, it is evident that their church governing bodies are in serious need of the same sort of training. One of the key discoveries that we’ve made is that very few church board leaders are specifically trained for their role and responsibility, and are left to rely on either previous experience or vague intuition to guide them through their work.
  2. The training of a Church Board is unique: There is a growing body of resource agencies that teach “board governance.” The growth of such agencies underlines the general need for such training. Such groups as the Banff Institute for Board Governance, the United Way and their Board governance training, and the Canadian Council of Christian Charities have created wonderful ways to train boards for non-profit, charitable organizations. But, one of the things that they have discovered is that while the Church is technically a non-profit, charitable organization – it is a unique species with a distinct character that possesses its own exclusive application.
  3. Church boards need to see their work as a critical spiritual ministry: One of the standard questions that I ask of Board members is “what is your spiritual ministry in the local church?” More often than not, the answers omit the role of Board governance. They will point to “teaching a Bible Study”, “part of the worship team.” When I say, “but, aren’t you a Board member? Isn’t that a ministry?” they will often respond something to the effect that “no, it’s a necessary evil, someone has to do it.”  

Such a response has reconfirmed two key principles that undergird our passion to elevate the quality of a Church Board. I continue to make this a challenge as Church Board Leaders consider their own level of performance. Two Principles:

  1. Membership on a Church Board is a profoundly Spiritual Ministry: Leadership is listed among the differing gifts of grace listed in Romans 12 [verse 8] as a governing function. The definition of the term applies to practical administration, the type required of Church Board members. The spirit of the challenge is that of diligence [earnest, eager, careful.] …If it is leadership, let him govern diligently.
  2. The Church Board is the Prime Community of the Local Congregation: When Paul outlines the qualities of oversight leaders in the Pastoral Epistles, it is significant to note that he points to character rather than ability, and the type of character that is assessed through community and ultimately builds community. I can’t help but read that and extrapolate a principle: that Board members form the definitive community of a church. The quality of their interaction and the integrity of their relationship has direct bearing on the health of the congregation. This principle can be measured by two corollary statements: 1. If a Church Board is unable to generate a Biblical sense of community – it will be extremely difficult to expect a congregation to enjoy a healthy sense of community; 2. By the same token, if a Church Board is able to generate a sense of Biblical community – the church stands a great chance of building a healthy sense of community throughout its fellowship.

The Church Board, the governing body, has a significant role. And, every possible opportunity to elevate the quality of service is well worth the investment.

Chronological Bible Storying

My friend and mentor, Grant Lovejoy, sent me a link this morning to the new website for Chronological Bible Storying. The website offers the methodology, research, and reports from the field into this powerful way of preaching to oral and indigenous cultures.

According to the website, "Chronological Bible Storying (CBS) is the process of encountering God by telling the stories of the Bible. In CBS we tell Bible stories without interruption or comment and we tell them in the order that they happened in time. Afterward we discuss each story and its significance for our lives. Each story builds on those that came before; as a result, the overarching message of the Bible becomes clear and we discover our own place in God’s story."

The oral nature of communication within many of the people groups of the world is a major motivator for those championing CBS. "Though literacy has developed and spread its reach around the globe, a majority of the world’s people still live day to day by the spoken word, by orality. Some people live by oral communication out of necessity; their language may not have a written form or they may not have acquired literacy in school."

When people live primarily by means of orality, memory becomes a major feature in everyday life. People in oral cultures prefer the familiar and are slow to accept new information, especially when it does not come in a memorable format. Chronological Bible Storying is a way of communicating the truths of Scripture in a format that is both memorable and familiar to the recipients.

The good news is that this format is an effective way of training locals to communicate the gospel. The opportunity for the spread of the gospel is exponential. In a report from South Asia, for example, training in CBS is multiplying its impact. A missionary reports, "The 48 men who have now finished their first year of training say that they are formally training another 553 storytellers. Of these, 439 have 10-15 men and women each to whom they are telling the stories.  So every story we teach is perhaps being taught to 5,000 people immediately–most of whom are not yet believers. You can imagine the potential for God’s Word to work in these thousands of lives!"

Other helpful websites on this theme include oralbible.com and wycliffe.org. Chronological Bible Storying is an initiative of the International Mission Board.

Uneasy with Evangelism

It feels impolite and invasive to challenge someone on a personal level

I am uncomfortable with direct methods of evangelism that early on present the hearer with an invitation to accept Christ as Lord and Savior.  Part of my unease has to do with my Canadian upbringing.  It feels impolite and invasive to challenge someone on a personal level in our cultural context. While my attitude cannot be used as an excuse not to give people the opportunity to become followers of Christ – and many people have become believers because of the “forwardness” of faithful disciples – nonetheless other approaches may be more conducive to certain segments of the Canadian population.  Much evangelism training encourages people to becoming bold in calling others to commitment, but perhaps the assumption of an early and direct gospel invitation behind such methods needs to be questioned.

One missiological concern is that while cultural norms do not pre-empt the Great Commission, they need to be taken into account so that the stumbling block of the gospel remains the cross, and not methodologies that may push people away, rather than attract them to salvation in Christ.  The currently running Mr. Sub commercial of the two young “missionaries” presenting their message to a young woman at her home is amusing, but also includes a certain “cringe factor” as I listen to the canned approach.

 A further concern is that the majority of evangelical approaches with their early presentation of a gospel challenge are geared towards those ready to make a faith profession.  While appropriate for some people – as we hear from stories about responses to such programs – to others it feels like manipulation or a proposal given outside of the context of relationship.  For these people such an approach may work as an inoculation against the gospel, indicating that a less direct approach could be more effective in the long run.

However, the main reason I feel uncomfortable with direct methods of evangelism is that an early call to faith can undermine the significance of the commitment.  A commitment to Christ is analogous to that of marriage (cf. Paul’s admonition to husbands in Eph 5:25-33).  I have made two life long vows: one to my wife, and one to my Lord.  What we are seeking from people in evangelism is a commitment to Christ on a level with the commitment a person makes to their life partner.  If a call to salvation in Christ can be considered on the level of a proposal to a future spouse, then one has to make that presentation when the time is right and in a way that validates the importance of the decision (cf. Jesus’ caution to “count the cost” in Lu 14:25-30).

A commitment to Christ is analogous to that of marriage

In our culture the validity and impact of a marriage proposal is dependent upon a pre-existing close personal relationship; the relationship does not occur because of the proposal but is an important step in the development of the relationship.  The courting relationship could last years, the proposal, one evening.  Furthermore, a proposal made too early in the relationship could destroy it.  In the same way, perhaps we need to think in terms of helping people develop a relationship with Christ before commitment. If we do not help people understand how Jesus is relevant to life, alleviate their misunderstandings, work through their hurts, etc., a proposal to commitment could be misrepresented as a call to religious conformity and control rather than a relationship of joy and release.

help people develop a relationship with Christ BEFORE commitment

My intention is not to disparage direct means of evangelism.  There are many people who have come to Christ because of such an approach.  At the same time, there are others in our lives resistant to the gospel who need time and patience to work through their perspectives of Jesus and how the meaning to life is found in him.  Rather than calling them to commitment, our role is to walk with them in their spiritual journey until their attraction to Jesus matures, so much so that a proposal is not only fitting, but unavoidable.

Does this thinking make sense to you?  If so, consider the merits of the SISI system with its focus on learning how to engage others in significant conversations that will bring them into contact with the Kingdom of God.

User Friendly Bibles: When Titles Mislead

section headings … can be misleading

I like section headings in Bible translation.  They are not part of the original text, but added by the translation team to assist the reader in three ways: “1. to help those already familiar with the Bible to find a passage they know; 2. to help those unfamiliar with the Bible to assimilate the text; 3. to help every reader by breaking up what could otherwise be forbiddingly large slabs of print.” (1) But there are times when the insertion of section headings into a passage of scripture can be misleading.  Even when the title itself may be accurate in its identification of the passage, the focus of the message may be distorted. (2) Furthermore the placement of some titles can actually undermine the structural unity and continuity of thought because the presence of the section heading communicates to the reader that the passage before the break is, in some way, disconnected from the passage under the heading and therefore is a “stand alone” passage with a unique message.

the section headings actually disguised, rather than illuminated the overall meaning of the passage

During my trip to Pakistan for Bible translation at the end of 2007, I was involved with a small team of translators and helpers who were reviewing a translation of the New Testament in the Sindhi language.  In our study of the Sermon on the Mount we found a number of places where section headings actually detracted from the flow of the passage and obscured the meaning….

 

Read the rest of this entry in Cross Cultural Impact # 58

A New Principal at ACTS Seminaries

Northwest is a founding member of a consortium of six evangelical, denominational seminaries called ACTS Seminaries. Together, these six seminaries, form the graduate theological division of Trinity Western University.

Tuesday’s chapel saw the inauguration service for our new principal here at ACTS Seminaries. Dr. Ron Toews was officially inaugurated as the second principal of ACTS Seminaries and the Associate Vice-President of Graduate Theological Studies for Trinity Western University.  There were a number of special guests and friends who attended.

Photo Gallery

Click on the first thumbnail in the gallery above to view photos of the inauguration celebration.  There are [Prev] and [Next] tags embedded into each photo – click those tags [or press P(rev) or N(ext) ] to view the photos. There is a description of each photo at the bottom.

Everyday Theology

Everyday Theology: How to Read Cultural Texts and Interpret Trends
Edited by Kevin J. Vanhoozer, Charles A. Anderson, Michael J. Sleasman. Grand Rapids: Baker Academic, 2007. 285 pages, $29.99, paperback.

Most of our churches in the Fellowship are not missional, but communal in orientation.  That is, their primary orientation towards the community in which they are placed is inward focused, seeking to draw people into the programs of the church.  On the other hand, the primary goal of a missional church with respect to their broader context is to seek relevant and impacting involvement outside of the programs of the church.  The communal oriented church addresses the surrounding community with approval, caution or rebuke through the stance of an outsider.  The missional church seeks significant involvement with the community in order to speak as an insider.  Such a church takes a missionary stance of seeking understanding, involvement and acceptance with people outside of the church in order to speak with relevance to them.  

Most of our churches in the Fellowship are not missional, but communal in orientation

A missional stance requires skill to recognize, interpret and respond to the concerns of people who do not believe church is relevant to their lives.  Kevin J. Vanhoozer, a research professor of systematic theology at Trinity Theological Divinity School, has made an important contribution to this end through the recent book, Everyday Theology.  The book is designed to provide guidance on “how to read cultural texts and interpret trends” as the book’s subtitle states.  By “texts” Vanhoozer does not mean merely written texts, but all aspects of culture, including music, art, and architecture, that communicate a message.  By interpreting these messages correctly we gain a window onto the yearnings of the human heart. Vanhoozer provides an introductory essay explaining “the Method” for successful interpretation.  The remaining chapters, which include an analysis of Eminem’s music, the grocery checkout line and mega-church architecture, are products of his students that provide insight into how understanding culture allows us to shape the gospel message in such a way that it speaks to the people who need to hear the message of life.

Click to discover a workshop on how to make missional a part of your church’s agenda

Significant Conversations: Onion model of Culture

The Common hunger of Humanity
What we as human beings search for and value in life is the “meaningful” and the “good.”

With regard to the “meaningful,” we are always trying to make sense of our world. Hopelessness, which is what we seek to avoid, is the antithesis of the “meaningful” and happens when the world does not make sense. Children from dysfunctional families, for example, are more prone to be careless of themselves and others – smoking, dangerous activities, lack of respect for boundaries, etc. Their world is not making sense and much of what they do is a cry of despair of the senselessness of it all. They deliberately do what they have been warned against, partly in reaction to the pain that they experience from those aspects of society considered to be places of security and meaning. Ultimately, the lack of meaning leads to suicide, as in the case of the existentialist philosopher, Jean-Paul Sartre.

the issue for evangelism is no longer (if it ever was) about finding the right delivery system

Tied to this, and which is also a matter of universal human concern, is the search for and desire to experience and center our lives on “good.” We desire and search for that which is conducive to human flourishing. This corresponds with Jesus’ view of humanity. He had pity on the crowds because they were like sheep without a shepherd. They were in need of what is good and they were seeking for it, but they were looking in the wrong places.

what all of us as human beings are seeking are matters of ultimate concern

In other words, what all of us as human beings are seeking are matters of ultimate concern, the questions of human existence: What should I do? Why are we here? What may I hope?

Implications for our post-Christian Environment
Common approaches to evangelism assume that we as Christians have the answers to these questions and look for “delivery systems” whereby these answers can be provided. Church services, evangelistic meetings, tracts, etc., are all designed with the desire to deliver the Christian message. These approaches do work for some, but, if statistics Canada is correct, not for the majority of Canadians.

Read the rest of this entry in Cross-cultural Impact #57

Seeker Becomes Self-Feeder

 
            As full disclosure, I should confess that I’ve been a fan of Willow Creek before Willow Ceek was Willow Creek. In the mid-1970’s the youth pastor of my home church in Park Ridge, Illinois was a Trinity College student named Bill Hybels. I always enjoyed coming home on holidays from Seminary just to see what was happening with Bill and the youth group at South Park Church. In the vocabulary of the ‘70’s, it was a “happening!” High School kids were showing up by the carload, each week more than the last. When I heard one of the elderly people complain, it was the first time I heard a phrase that has since become an evangelical mantra: we are just being sensitive to the seeker.
            The term “seeker-sensitive” has become so much the standard for evangelical style that I was a bit shocked to read the recent confession from Willow Creek reported by Bob Burney in the Baptist Press [November 6, 2007.] As the result of a multi-year study on the effectiveness of their philosophy of ministry, the Willow Creek leaders discovered that while they have reached large numbers of people, they have not been producing solid disciples of Jesus Christ.
            The studies, published by Cally Parkinson and Greg Hawkins in a new book entitled “Reveal: Where Are You?”  produced a remarkable confession from my friend, Bill. “We made a mistake. What we should have done when people crossed the line of faith and become Christians, we should have started telling people and teaching people that hey have to take responsibility to become “self-feeders.” We should have gotten people, taught people, how to read their Bible between services, how to do the spiritual practices much more aggressively on their own.”
            It’s a remarkable moment. And I can’t help but think that we may begin to hear another term added to our vocabulary next to “seeker-sensitive” … “self-feeder.” It will be fascinating to see what that will begin to mean.

Eat This Book!

I’ve just completed Eugene Peterson’s improbably titled, Eat This Book and I cannot recommend it highly enough. This “conversation in the art of spiritual reading” both values Scripture while helping us see its accessibility. The book argues for the validity and necessity of exegesis for spiritual growth. It describes in detail the practice of Lectio Divina. In one of my favorite sections, Peterson uses his personal experience writing The Message to describe the limits and value of Bible translation for each new generation. In addition, the book offers a fascinating description of the history of the Bible’s transmission and translation.

The subjects Peterson deals with are deep, but the writing isn’t. See if the following quotations don’t stimulate your thinking and when your appetite for more…

On the use of story… We live today in a world impoverished of story; so it is not surprising that many of us have picked up the bad habit of extracting “truths” from the stories we read: we summarize “principles” that we can use in a variety of settings at our discretion; we distill a “moral” that we use as a slogan on a poster or as a motto on our desk. We are taught to do this in our schools so that we can pass examinations on novels and plays. It is no wonder that we continue this abstracting, story-mutilating practice when we read our Bibles. “Story” is not serious; “story” is for children and campfires. So we continuously convert our stories into the “serious” speech of information and motivation. We hardly notice that we have lost the form, the form that is provided to shape our lives largely and coherently. Our spirituality-shaping text is reduced to disembodied fragments of “truth” and “insight,” dismembered bones of information and motivation. (48)

On the value of exegesis…
Exegesis introduces another dimension into our relation to this text. The text as story carries us along, we are in on something larger than ourselves, we let the story take us where it will. But exegesis is focused attention, asking questions, sorting through possible meanings. Exegesis is rigorous, disciplined, intellectual work. It rarely feels “spiritual.” Men and women who are, as we say, “into” spirituality, frequently give exegesis short shrift, preferring to rely on inspiration and intuition. But the long and broad consensus in the community of God’s people has always insisted on a vigorous and meticulous exegesis: Give long and close learned attention to this text! All our masters in spirituality were and are master exegetes. There’s a lot going on here; we don’t want to miss any of it; we don’t want to sleepwalk through this text. (50)

On the challenge of utilizing language… Because we speak our language so casually, it is easy to fall into the habit of treating it casually. But language is persistently difficult to understand. We spend our early lives learning the language, and just when we think we have it mastered our spouse says, “You don’t understand thing I’m saying, do you?” We teach our children to talk, and just about the time we think they might be getting it, they quit talking to us; and when we overhear them talking to their friends, we find we can’t understand more than one out of every eight or nine words they say. A close relationship doesn’t guarantee understanding. A long affection doesn’t guarantee understanding. In fact, the closer we are to another and the more intimate our relations, the more care we must exercise to hear accurately, to understand thoroughly, to answer appropriately. (53)

On the proof-texting of Scripture… What is surprising today is how many people treat the Bible as a collection of Sibylline Oracles, verses or phrases without context or connections. This is nothing less than astonishing. The Scriptures are the revelation of a personal, relational, incarnational God to actual communities of men and women with names in history. … The practice of dividing the Bible into number chapters and verses has abetted this “sibylline complex.” it gives the impression that the Bible is a collection of thousands of self-contained sentences and phrases that can be picked out or combined arbitrarily in order to discern our fortunes or fates. But Bible verses are not fortune cookies to be broken open at random. And the Bible is not an astrological chart to be impersonally manipulated for amusement or profit. (101)

This is a book I wish I could have written. Numerous times I found myself exclaiming, “Yes, that’s exactly what I’ve been thinking.” Read it yourself and see if you don’t feel the same.

Peterson, Eugene. Eat This Book: Conversations in the Art of Spiritual Reading. Grand Rapids, MI: Eerdmans, 2006.

WordPress for Churches

WordPress is a web authoring software package that is designed to be easy to use and free for the downloading.  The creators of the software describe WordPress as follows: "WordPress is a state-of-the-art semantic personal publishing platform with a focus on aesthetics, web standards, and usability. What a mouthful. WordPress is both free and priceless at the same time."

Both large and small websites are run on WordPress.  As I have researched the use of WordPress on the internet I have been amazed to see the number and variety of entities that use WordPress in some way.  Many use it as it comes straight out of the box (so to speak).  Others tailor and customize it to suit their particular business or corporate needs.  WordPress allows the user to be as simple as to require virtually no previous experience or to be as creative as their web programming skills allow.  One example of a large entity that uses WordPress for many of its numerous websites is Power to Change (formerly Campus Crusade for Christ Canda.  View a list of their other sites at TruthMedia).

WordPress was initially designed to be primarily a blogging platform.  However it is so flexible that it can be used in almost any capacity as a Web Content Management System running websites as complicated as a major business might need or as simple as a personal blog.

So what is so great about it for the local church?  Here is a list of things that I particularly appreciate about WordPress:

  1. WordPress  is free!  It is released under what is known as a General Public License.
  2. WordPress  is very easy to use.  Here is how the creators of the program describe what they intend it to be: "We are proud to offer you a freely distributed, standards-compliant, fast, light and free personal publishing platform, with sensible default settings and features, and an extremely customizable core." (Read more here). All of our faculty here at Northwest have become adept at using it.
  3. WordPress  has a significant community of web developers who test it, create additional features for it (called plugins), and use it themselves.
  4. There are a number of web hosting companies that provide the initial installation of WordPress automatically.  There is a page on the WordPress website listing some of them.  These hosting companies will often even assist you with your domain name if needed (for a fee, of course).
  5. WordPress comes with a default theme.  There are, however, hundreds of great themes available to choose from on the internet.  If you have some web programming experience you can create your own theme or customize the default theme.  The main Northwest website (where you are reading this) is based on a version of the default WordPress theme that I customized to suit our needs.  Larry Perkins’ and Mark Naylor’s websites are based on a slightly customized version of a theme called K2.

 So, that gives some of the features of WordPress and why I think it is a great resource for church websites.

Meeting the need for Cross-cultural expertise in our churches

  • Joy’s (1) emotional pain was evident as she related her move from her family’s mono-ethnic Chinese church to a multiethnic congregation.  She felt guilt as if she had somehow betrayed her home church.
  • Bob pastored a multi-ethnic congregation but was frustrated by his inability to recruit leadership from certain groups.
  • Jane enjoyed belonging to a church with ethnic diversity, but was disturbed by the “multi-ethnic” label as it raised the spectre of racism.  “Why don’t we just focus on our oneness in Christ?” she mused.
  • Arif enjoyed the ethnically diverse church he attended, but also often visited a mono-cultural congregation of his ethnic background because of the familiar music and worship style.  “Is it OK to belong to two churches?” he wondered.
  • Pastor Daud was upset and felt betrayed.  After a number of meetings during which all participants affirmed their desire to belong to a multi-cultural congregation, one ethnic group left to form their own church.

Our increasingly multicultural Canadian environment with all its complexity necessitates increased expertise and insight on behalf of church leaders so that they can minister effectively. Cultural competency is required to facilitate healthy relationships and build unified congregations.

  • How does a leader deal with the dynamic of valuing cultural distinctives while integrating people from various backgrounds into a church with one identity and purpose?
  • How can the inevitable tensions that arise from cultural differences be resolved in positive ways?
  • How does a church shift towards an intercultural mindset without losing its missional drive and what form does that take?

Moreover, church leadership who wish to lead their multi-ethnic church into making a relevant gospel impact need to develop the skill to recognize and utilize the strengths of cultural diversity.

  • How is the gospel to be contextualized while maintaining the constant of Christ as Lord and savior?
  • How can significant relationships be developed with communities that have different priorities, values, and history?
  • How can our churches be equipped as confident and competent witnesses to those world representatives who are our fellow Canadians?

How can significant relationships be developed with communities that have different priorities, values, and history?

There is an immense need for committed believers to be trained for effective and relevant service in ethnically diverse contexts both locally and globally.  At Fellowship International Ministries and NBS we believe that training and preparation for the cultural and theological demands of these environments is essential.  Training for effectiveness in cross-cultural ministry needs to occur in real life, real time ministry settings.  This is why the Cross-Cultural Leadership Program (CLTP) was created: a mentored, experienced based training program for cross-cultural ministry in Canada and internationally.

Is there a need in your church for expertise in intercultural (facilitating relationships between ethnic groups) or cross-cultural (focus on reaching out to a particular ethnic group) ministry?  Is there anyone in your church who demonstrates gifting and ability in developing significant cross-cultural relationships? Northwest Baptist Seminary and Fellowship International Ministries are ready to assist in training such individuals through the innovative and flexible CLTP program.  Visit the CLTP website or contact the supervisor of the program, Mark Naylor, via the form below


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  • (1) The names used are fictional, but all examples are based on true situations

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Feeding the Preacher

One of the problems I have observed is that some of us think we preach better than we actually do. Truthfully, most of us probably suffer from that problem. If I’m honest, I’d probably have to admit that I have a higher sense of the effectiveness of my own preaching than what the listeners might say (though they do seem to be very complimentary).

The problem shows up when I talk to people about studying preaching more. I heard it again this weekend when a denominational leader told me that his pastors would not take a course in homiletics because they wouldn’t think that they need it. If you asked their churches, he admitted, we would probably get a different answer.

In response, another friend offered this metaphor: If you’re feeding yourself, you might be able to get by with cup-a-noodles, or with Kraft Dinner. If you’re feeding your family, you might want to put a little more effort into preparation. If you are the dietitian at a major hospital, you would need to do some serious work to prepare yourself as well as your meal.

Preachers “feed” a lot more than just themselves and their families. We feed a congregation. We have to do more than just prepare a great meal. We need to prepare ourselves so that we have the knowledge and capacity to feed the multitude that gathers when we preach.

Crossing Cultures with the Bible

Three ways to understand the Bible
My wife, Karen, heard a message by a young woman with no theological training on Jer 29:11, “I know the plans I have for you….” The young woman spoke of the verse as if it was addressed to us today and talked about the plans God has for us.  Although God has revealed his will for us as human beings in his word, this was a misapplication of the verse because God was not speaking to us in this verse, he was speaking to another people in a different historical time and place; we are not part of those particular plans.

A better, and common, approach is to recognize that while the verse is a promise to people of another age, we can still ask, “What lesson can we learn from this that is applicable to us?”  That is, even though the words are not written to us, the message is still, in some less direct sense, for us.  

A third approach which is my primary concern in reading the Bible cross-culturally is to examine this interaction of God with his people in order to discover his character and his heart.  This perspective recognizes that the passage provides a revelation of the Father of the Lord Jesus Christ and asks, “What can I learn from this to know him better?  How can I shape my thoughts, speech and action to fit with the image that emerges from God’s revelation of himself?”

there is something grander in the Bible than chapter and verse application to the way we live: it is the vision, the revelation of God himself

The Bible as revelation of the nature of God
The latter approach is based on the conviction that there is something grander in the Bible than chapter and verse application to the way we live: it is the vision, the revelation of God himself.  The primary purpose of the written word is not to give us instructions on how to live, but to be a witness to the Living Word who in turn reveals to us the nature and heart of God.  It is within that broader perspective of discovering God that we become shaped into the image of Christ and respond in worship.

Read the rest of this entry in Cross-cultural Impact #56

Preaching with Variety

_Preaching with Variety: How to Re-create the Dynamics of Biblical Genres_. By Jeffrey D. Arthurs. Grand Rapids, MI: Kregel, 2007, 978-0-8254-2019-1, 238 pp., $15.99, paperback.

Several years ago I embarked upon a project. Having been given a short interim preaching opportunity at a nearby church, I decided to choose a different biblical genre for every sermon text. I wondered what might happen if I gave as much attention to the form of the text as I did to its content. The series turned out to be a wonderful exploration of the biblical terrain, but it would have gone a lot better if I had been able to read Jeff Arthurs’ book.

“The form of a text is not simply the husk surrounding the seed;” Arthurs says, “it is the way the authors manage their relationship with their readers (201).” People come from a variety of backgrounds bringing with them an array of preferred learning styles. The biblical writers not only appreciated this fact, but they modeled it, sharing truth by means of an abundance of literary styles. Our preaching should do no less.

This is inarguable. I have long wondered why, in the attempt to exposit faithfully the biblical text, we have felt it necessary to distill the content from the form. It is as if, to use Arthur’s metaphor, the textual form was mere chaff to be blown off as worthless. Sure, we have utilized the form for its interpretive value as a means of getting to the core truth of the text. Yet, should not those of us committed to exposition be just as concerned with the manner of communication used by the biblical text as we are with the content of it’s communication? Would not the attempt to replicate the form of the text in the form of our preaching be even more faithful to the intent of exposition?

Jeff Arthurs thinks so. His book is more than just an argument for a fully “formed” preaching of God’s word. In the tradition of Sidney Greidanus and Thomas Long, the book leads the reader through an exploration of various textual forms, offering guidance and advice to aid in the preaching of those forms. The book, then, serves as more than just a good and helpful read. It is a reference work that can be consulted whenever we move to preach from a different part of the Bible. I, for one, expect to consult it regularly as I move from proverb to epistle to psalm.

The great thing about genre-enriched preaching is that it doesn’t just represent a more faithful approach to exposition. It also makes for more interesting preaching for the listener. Preachers who feel they may be going a little stale will benefit from this reading, perhaps leading to a more holistic and integrated approach to their task.

Arthurs writes well, as one might expect given his subject. He also doesn’t overstate his case. One of his opening “9.5 Theses” is that “some things are more important than the topic of this book (15).” The preacher’s “ethos” or character is more important, as is the “telos” or theological objective of the sermon. This kind of humility plays well to the reader confronted with the many textbooks on preaching that are currently in print.

_Jeff Arthurs, is associate professor of preaching and communication, and dean of the chapel at Gordon-Conwell Theological Seminary._

Church Web 101

…where does one start when planning a church website?

Today I am launching a series of articles for churches on the topic of church websites. Have you grappled with how to start, develop and maintain a good church website? Have you learned some great secrets that you would be willing to share? I hope to add a number of articles in the future that will provide resources that specifically address the needs of churches in relation to their use of the internet. I may not write all the articles but rather will try to develop a network of people, web-links and other resources that can provide the kind of help needed – particularly  for churches.

In this article I am starting with some fundamentals. In order to have a website you need three basic pieces of the internet and website puzzle.

1. The first piece you need is to own the "domain name" that you will use for your website. The domain name is the address that you type into your internet browser that takes you to a particular website.  The domain name that Northwest owns and uses is nbseminary.com. When you type www.nbseminary.com into the address bar of your internet browser it opens to the Northwest website for you to browse. So an example of a domain name for you might be www.yourchurchname.com.

A domain name is purchased from a domain name registrar and is paid for (usually) on an annual basis. Domain names cost anywhere from $8.75 per year to $34.99 per year depending on the registrar and what they offer beside the domain name registration. On the more expensive end of the range would be a company like www.networksolutions.com and on the cheaper end would be a company like www.mydomain.com – with many in between and a few cheaper and a few more expensive.

You need a "place" to locate your website so that it can be accessed from the internet any time of day or night – a web host.

2. The second piece of the puzzle that you need is a "place" to locate your website so that it can be accessed from the internet any time of day or night. This "place" is usually provided by a web hosting company. For a monthly fee these companies will "host" your website on their web server computers and make sure that your website is both secure and always accessible from the internet. Hosting fees can range from as low as several dollars a month to several dozens of dollars a month – again depending on the services provided. Most church web sites do not need anything more than a basic or basic to mid-range hosting plan.

3. The third piece of the puzzle that you need for your church website is the development of the website itself – i.e. the computer files that hold all the information you want to present about your church. For the basic website these files can be understood in two broad categories. There will be the actual web pages themselves – i.e. what you are reading right now, and there will be the graphic elements of the site. That includes the overall site design, photos, video clips etc. Site designs usually incorporate a top section called a header that identifies who this site is about, the body of the site which holds the information, and finally there usually is a bottom part – called a footer where one might place a copyright notice, some links to important sections of the website and so on. 

– What should a church put on their website?
– Who is going to be responsible for the website?
– What sort of time commitment might be required by a website?

One other element the site will need is some sort of mechanism to navigate from one page to another. Links that do this navigation are often found either in a menu bar across the top of the site or on the side of the site in what is called a sidebar.

I will write more about each of these pieces of the puzzle in future articles. Here are some other questions I would like to address in future articles. Where does one start when thinking about a website? What does one need to create a website? Can just anyone do this or is purely the realm of the specialists – the geeks? What makes a good church website? Is there special software that I need? Are there people who can help me?

I am sure you have your own questions. Why don’t you add a comment to this page? Do you have a particular question that we could address in a future article? Do you have some special solutions your church has discovered? Write and let me know.

Karen’s Sermon Art

Yesterday my wife participated in our pastor’s sermon by illustrating his sermon with a simultaneous sermon painting. What’s that, you ask? Let me try to explain.

Brian Stewart was preaching from Philippians 2:15 about how we are to shine as lights for Christ in the places we’re located. He had a lot to say about light and darkness. For example, most of the service took place in a semi-darkened worship center. As the sermon came to a close, people were invited to light candles, signifying their commitment to live as lights for Christ. The sanctuary brightened noticeably as people came forward to express their commitment.

The whole time Karen was painting at the front of the church. The canvas began as a flat black surface with the outline of a closed door, the handle barely visible, a hint of light coming through the bottom of the door. Karen began painting as the worship team began to lead in singing and she continued through the sermon time, concluding the piece at the end of the service. As she painted, she deliberately moved around the piece, allowing the image to emerge bit by bit.

The image she offered showed a young girl opening her bedroom door so that the light from the hallway began to flood the darkness of her room. You could imagine the comfort of a loving mother or father on the other side of the door. It was fascinating to watch how the door opened as the painting progressed, literally leading the viewer from darkness to light.

This was no small challenge for Karen. She has always believed that her art should communicate something meaningful. She wanted to support the preaching of the sermon and not distract from it, but she also wanted to avoid overly obvious or kitschy images in favor of something that would be interesting and evocative. In this case, she didn’t have the luxury of presenting a finished product, but had to ‘perform’ the art in the presence of the congregation. Wishing to use this as an advantage she tried to bring a sense of motion to the piece, having the door open as she painted, the light growing and spreading as the service progressed.

All this in 45 minutes!

I am proud of my wife and I’m proud of our church. I was thrilled to see Karen have the opportunity to express the gift that God had given her in support of the preaching of God’s word. I think it would be a good thing if other churches could be this open to finding creative ways for people to express their gifting for the glory of God and for the spread of the gospel.

Apologetic Preaching

J. P. Moreland of Talbot Seminary was the keynote speaker at this year’s meetings of the Evangelical Homiletics Society. He took the opportunity to offer a proposal for “apologetic preaching.” While such an approach is not new, Moreland seemed to suggest that apologetics could and should take a much higher place in our thinking about preaching in this highly-secularized period.

This is, he said, the most divided time in American history since the civil war. On the secular side are the media, the universities, and the entertainment industry. On the the other side (according to USA Today) the leaders are the evangelical churches. It scarcely seems a fair fight.

It is out of this millieu, Moreland says, that the current evangelical church has been formed. We have, he said, felt forced to retreat to a largely privatized faith. We have conceived of our beliefs as matters of faith and not of knowledge, thus ceding the realm of knowledge to the scientists. It is the doctors and scientists who are the keepers of empirical knowledge. Truth is no longer adequate. It is knowledge of truth that reigns supreme. Because preachers trade in truths that can’t be known, we have been marginalized to the realm of private belief.

Moreland offered Oprah as an example. She can wax eloquent about theology without any expertise, he said, because she understands that there is no hard knowledge available this kind of truth. She tells people that they can pray in any manner that they want and to any God whom they might see as helpful. Of course, she wouldn’t dream of offering such counsel with respect to something like smallpox, because we have hard scientific knowledge about smallpox. We know that you cannot vaccinate yourself effectively with coffee or with chocolate. When it comes to faith, however, we think that no such conviction is possible and so we relegate it to the realm of individual discernment and desire.

This, Moreland suggests, is unnecessary and ultimately untenable. The Bible, he says, is a source of hard knowledge. Paul, for example, spoke about the power of thinking rightly (Phil. 4:8,9) long before Sigmund Freud ever thought it was a good idea. We need, he said, to build faith in listeners by preaching such that they increase their confidence in the ability to know things about God and about eternity based on the teachings of the Scriptures.

Belief, he said, is a “degreed property,” which is to say that belief happens whenever we are between 51 and 100% certain of the truth of a thing. Belief is like ‘cloudiness’. A dog is a dog is a dog. But cloudiness can exist to a greater or lesser degree. The same is true with beliefs. I believe in my own existence, more strongly than I believe in the existence of God, he said, though the two are very close. The task of the preacher, then, is to bump people up so that they believe the right things and that they hold them more strongly than they previously did. As preachers, we ought to assume that people don’t believe the things they believe with a great deal of strength and that it is our task to help them believe more strongly.

People, he said, need more than just to hear what the Bible says and how to apply it, because people don’t actually believe the Bible very strongly. People today are looking for passion and some sense that the preacher knows what she or he is talking about. Pastors need to be brokers of knowledge just like doctors.

Thus, he said, we need to be developing two skills in preachers: (1) to develop a habit of reading worldview in culture, and (2) to communicate what the Bible has to say on public issues – to show, that the Bible is an intelligent book written by thoughtful people. Specifically, and more controversially, he suggested that we develop a database of experiences of God breaking into the world, like undeniable instances of God speaking in the world, miraculous circumstances, healings, and even encounters with angels and demons.

Personally, I found myself challenged and interested in Moreland’s ideas about working deliberately to build faith in the people who listen to my preaching. I even found myself appreciating the idea that I should catalog the instances in my own experience where God has made himself evident.

That being said, I think that perhaps Moreland underplayed the nature of faith in preaching and in the life of those we speak to. My sense is that we need to integrate both faith and reason such that our experience of God’s working finds its place alongside a reasoned appreciation of the truths that Scripture teaches. I once suggested that this is akin to aligning the two gospel songs, “Jesus loves me this I know, for the Bible tells me so”, and “you ask me how I know he lives? He lives within my heart.

Further, while I appreciate that the Bible is a source of knowledge, I think it also fair to say that as human subjects, our ability to know truth is limited by our finitude and fallenness. We are dependent, then, on God to reveal truth to us by his Spirit. I don’t despair that this overly privatizes my access to faith, because I believe that God is active by his Spirit, throughout the world, to build faith in the people he is reaching. It encourages me that he often uses preachers in that task.

Demographic information from the 2006 Canadian Census

Our NBS board recently received a copy of demographic information based on the 2006 Canadian Census. The results are no less interesting for the fact that they are predictable. Some key areas of interest…

-over 5.8 million Canadian taxfilers donated a record $7.9 billion to charities that provide offical tax receipts – almost 1% more donors, and 13.8% more in total donations compared with 2004.

-about 34% of Canadians said they did volunteer work in 2003.

-the number of same-sex couples surged 32.6% between 2001 and 2006, five times the pace of opposite-sex couples (+5.9%)

-the number of one-person households increased 11.8%, more than twice as fast as the 5.3% increase for the total population in private households.

-43.5% of the 4 million young adults aged 20-29 live in the parental home. Twenty years ago, 32.1% of young adults lived with their parents.

-for the first time, the census enumerated more unmarried people aged 15 and over than legally married people. In 2006, more than one-half (51.5%) of the adult population were unmarried, compared with 49.9% five years earlier.

-25.6 million people live in a family household, representing 87% of the population.

-though Canadians are now more likely to start their conjugal life through a common-law relationship, most couples (84%) are married.

-blended families account for 12% of all couples with children in 2001, compared with 10% in 1995.

-Canada’s visible minority population is growing faster than its total population: 25% growth from 1996-2001 versus 4% growth in the general population. By 2017, about 20% of Canada’s population could be visible minorities.

Significant Conversations

Five aspects of evangelism common to our churches that need to change if we are to make a gospel impact in our communities:

a.    The individualistic nature of evangelism.  People commonly view Sunday worship as their expression of church, while the rest of the week is lived without church involvement. For example, I have seen written over the exit in some churches: “You are entering the mission field.”  While the focus on missions is laudable, the understanding for many is that while we are in the building we are part of a congregation, but when we leave, we are on our own!  The common assumption is that those who “do evangelism” with their acquaintances, do it by themselves.  This perception is inadvertently advanced by the testimony of those who are gifted evangelists because the interaction is often presented as a private affair.  But this approach ignores the great potential for developing a support network with other believers.

b.    Defining ministry as church based activity. The ministries of the church are usually understood as the activities that are on the ledger (teacher, usher, maintenance, etc.), and the personal spiritual interaction that people have in their every day relationships are not viewed as church ministry. This perspective needs to be reversed.  Each person’s primary church ministry should be the way they reflect Christ in their daily lives, while the tasks associated with church programs are support ministries.

Each person’s primary church ministry should be the way they reflect Christ in their daily lives

c.    Evangelism as the task of the church.  At one level this is true, but the emphasis often results in downplaying the reality that it is God who has a mission to the world and it is his Spirit that changes hearts.  Salvation does not depend on our ability to convict and convince.  Rather we need to discover what God is up to in people’s lives and have a conversation. We look for where God is working and explore the significance of that spiritual interest with them.

d.    The guilt aspect. In light of people on their way to hell, we feel enormous pressure to give people a gospel message – like medical staff in the emergency room.  However, in my experience this perspective actually works against the effectiveness of motivating people to the task.  We need to trust that God will do what is right with each individual and not put more responsibility for a person’s eternal destiny on ourselves than is warranted by Scripture.  A more appealing and less intimidating paradigm is the view that we are on a spiritual journey and want to walk with others who are also on a journey.

e.    The program approach to evangelism. Very often the plea is “bring your friends to church or to our evangelistic outreach” with the implication that “the expert” is best equipped to tell the gospel.  However, any one who is a true follower of Christ has a gospel message inside them that their friends are more than likely willing to hear and which would make a greater impact.  In the long run, a more productive focus will be to develop a support network so that believers can explore the spiritual joys and challenges of engaging the significant people in their lives.

I would like to suggest a simple grassroots approach to evangelism that relieves the pressure on believers to “present a gospel message” and replaces that with a freedom to enjoy significant conversations with people. This approach creates a conversational space where there are no winners or losers, just people who are able to express what is significant to them.  For the true believer, this is opportunity for Jesus to shine. 

The SISI system is designed to mitigate the weaknesses noted above.

Download the SISI brochure in which the process is explained together with important assumptions and / or contact me at via the form below. 

You are also invited to read the CCI article entitled “Why I don’t do ‘Evangelism’” which chronicles my own spiritual journey in coming to this position of seeking significant conversations.

 

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A Father’s Baptism

This past Sunday I had the opportunity to preach at Albion Church. The fellowship–an energetic, young congregation of some 70-80 believers–meets in the local community hall on the north bank of the Fraser River. Their pastor who invited me to preach is Dan Ost. My decision to say yes was a ‘no brainer.’

Dan’s emailed invitation was more of a 911 call. I quote: "I received a call last night from my 76 year old father who just became a Christian a little over a year ago–he’s over-the-top excited about his new found faith and is going to be baptized next Sunday…and I don’t want to miss it! So, …I’m looking for a last minute preacher who could fill in here at Albion…."

Who wouldn’t want to be at his own dad’s baptism? 76 years old! That number alone tells me a story. It tells me that the greatest length of the life pathway for Dan’s dad has been filled with incomprehension and not a little resistance to Jesus. Every pathway has measures of those elements. That Dan has been a Christian far longer than his dad I’m sure means that he was both concerned and hopeful for his dad’s eventual conversion to Christ. I don’t doubt that Dan’s daily prayers to God gave good time to ask for a transformed mind for his dad so that he could understand that the good news about a new life in Jesus was good news for him. There have probably been many conversations between father and son regarding what it means to be a Christian in terms of costs and blessings. I’m sure Dan had to balance the urgency to insistently tell with respect for his dad and realization that if anything happened, it would ultimately be God’s doing and in God’s time.

Well, God came through–big time!

It makes me wonder, though. If we imagined everyone we know who needs to hear the good news about salvation in Jesus’ name as a beloved father, mother, or child, would we be more consciously prayerful for their salvation, more available to relate to them, more respectfully insistent in raising the matter about Jesus, and more patient and persistent out of a great hopefulness and confidence to see God come through?

Dan had the joy of seeing his father in his late years come to a whole new life through faith in Jesus and be baptized this past Sunday. It should make us all want to pursue that joy as well.

The Crossing Tender

I heard Jeff Arthurs from Gordon-Conwell Theological Seminary read this little parable at an Evangelical Homiletics Society gathering many years ago. Afterwards I asked him for a copy so that I could share it with my classes. It was published in 1919 by William Eleazar Barton, otherwise known as “Safed the Sage”. The piece has been edited.

Now there is a railway that runneth through the town where I live, and there are gates that are pulled down when a train goeth by. And one day when I would have crossed the tracks, the gates went down, so that I stopped. And I spake unto the man who keepeth the crossing, and I said, “lovest thou thy job?”

And he said, “I count myself lucky to have this job, for I am neither young nor strong; nevertheless mine is a hard job.”

And I said, “wherefore should thy job be hard?”

And he said, “because I save people’s lives and they curse me.”

“They come down the street breaking the speed limit, and honking for me to lift the gates; or if they be on foot they duck under. And when I warn them not to cross the tracks lest they die, they act as if I were their enemy.”

And I took him by the hand, and I said, “Thou art my brother, and my job is like unto thine.”

And he said, “Art thou not a minister?”

And I answered, “I am a crossing-tender. Where thou seest yonder spire, I tend a crossing; and i say unto the wicked, go not in thine evil way, lest thou die, but they continue to go as they did before. And I say unto the heedless, duck not under the gate, lest evil befall thee; but they duck as they were wont to do.”

My job is like unto the crossing-tenders for my job has the same trials. Nevertheless, his is a good job, and so is mine. And every now and then we keep people on the right side of the gate.

So I considered this, and I resolved to do it as well as I could.

Dynamic Range

Having heard hundreds of students preach in my various classes, I’ve discovered that there is a limit to a person’s “dynamic range.” Like a musician that can sing over multiple octaves, some preachers are capable of hitting the high notes as well as the low notes, speaking loudly and confidently at one point of the sermon and softly and sensitively at another. Others, however, bring a narrower range. Their highs are not as high and their lows not quite so low.

Ideally, I would want all of my students to be able to expand their range. Professional singers always work to broaden the range of their voices and their emotional capacities. Preachers ought to also.

However, it seems obvious that there is a limit to what any of us are going to be able to reach. We are all limited by our personalities. Some of my students are soft-spoken by nature and will never be able to reach the boisterous levels achieved by some of the other more extroverted students.

This is not to say that a limited range necessarily makes for poorer preaching. I would suggest, however, that each of us ought to be working to explore the outer edges of our range. We need to vary our emotional tone. The changes can be subtle, but listeners need to sense some modulation in our voice and in our emotional intensity.

However wide your range, you ought to explore every note of it.

The love of the Father

Over the years of my Christian life I have often grappled with the questions, "How can I have a relationship with someone I cannot see, hear or touch?  What kind of a relationship is it if one party is limited by being bound to this humanity?"  I know, and have preached on the theologically correct answers to these questions.  I recall J. Sidlow Baxter preaching a series of messages back during my bible college days where he encouraged us to read the Gospels photographically and see Jesus as the Gospel writers portray Him – a practice I have often undertaken over the 30 or so years since. As I have read through John’s Gospel I have taken careful note of Jesus words in 14:7 "If you have known me, you will also know my Father. From now on you know him and have seen him."  As I have grown in the Christian disciplines and pursued my walk with God I have learned to hear from his Word and rejoice in intimate fellowship with Him.  But there still arise those moments when ‘feelings’ and faith seem to be on opposite sides of the experience pendulum.

This past summer I read a book that had a profound impact on my perception of my relationship with God. The book is The Shack by William P. Young.  It is a powerful story of a father’s overwhelming grief in the face of horrific tragedy and how God turns that grief into an opportunity to get to know the Heavenly Father.  It is difficult to classify this book. Is it fiction?  Eugene Peterson’s comment on the book cover seems to imply that it is allegory.  As I read it, I couldn’t help but try to get into the author’s mind and ask, "what motivated this book?" Is it autobiographical?  What ever the genre the impact on me was telling. As I was reading it on the plane I kept looking around to see if anyone was noticing my tears.  I wept out of sheer joy as my perspective of what God desired in relationship was deepened.  I wept out of a profound sense of being humbled by the Father’s passionate love.  I wept out of a refreshed intense longing to know Jesus more. I wept as the Spirit took that story and breathed into my soul a new understanding of His desire to draw me closer.

The Shack  is a book I would recommend to every Christian. You will be drawn into a fresh understanding at God’s ineffable love for his children and the kind of relationship we were intended to have with Him.

The Word Must Be Heard

We have a new lead pastor at our church (Parkland Fellowship) and we couldn’t be happier. Yesterday, Brian Stewart offered us a dramatic recitation of the entire book of Philippians, from memory! I had memorized the book of Philippians some years ago, but I had never had the courage (or the wisdom) to offer it in public. My mistake.

Open Bible Brian’s presentation was masterful. He began, early in the service, with a brief setup to the book, helping us appreciate its broad themes. Later in the service he actually recited the book. He was dressed in ordinary casual clothing. His only prop was a heavy chain. His presentation was deeply felt, communicating with conviction, enthusiasm, and sensitivity. Like an actor, he made the ideas in the Scripture come alive for everyone present. It is Brian’s intention to preach through the entire book over the next several weeks and so this was to serve as a kind of introduction, but we found it to be so much more than that. It was as if Paul himself had brought the sermon to us on this Sunday.

I have often thought that sometimes we as preachers get in the way of God’s Word. If we really believe that the Scriptures are the very words of God, then we ought to be able to just read them to the congregation and let the Spirit of God do his thing. Yesterday’s presentation confirmed that line of thinking for me.

I still believe that the preaching of the Word helps people hear the Word, but I guess I’m reflecting on the fact that in so much of our preaching the Bible isn’t heard much at all. We may reflect on the occasional verse or put it on the powerpoint screen, but do we give people time to soak in the Scriptures? Could we let the Scriptures speak for themselves before we get to commenting?

For years now, I’ve made it my practice to read the text in full before getting into the sermon. I like the idea that the people hear the Word itself before I get to messing it up with my stories and ideas. I remember one Sunday many years ago when I was dealing with a particularly long passage, trying to decide whether or not there was time to read the whole thing. I was a little concerned whether people would want to hang with me for such a long time, but in the end decided to go ahead and read it all. After the service, a woman thanked me profusely for taking to time to read the passage. “I’ve always appreciated that about you,” she said. “You’ve always been willing to take the time for us to actually hear the Word of God.” I have taken her comments to heart. I’ve learned that when the Scripture is read well, it has its impact.

The Word of God must not only be talked about. The Word must be heard.

Search all of Northwest Online Resources

We have added a new search routine to our site so that all of our online resources can be searched from a single search. It is a Google Custom Search and it will search our NBSeminary.com (main site) plus Dr. Larry Perkins’ Internet Moments With God’s Word plus Mark Naylor’s Cross-cultural Impact for the 21st Century plus Dr. Lyle Schrag’s Leadership site.  This search utility is to be found on our main menu under Resources >> Search ALL Northwest Online Resources.

As we have been adding online resources regularly it has become necessary for us to be able to do this sort of a search in order to maximize our resources and get the greatest possible value out of them.

I trust that you will find our online resources to be a valuable source of information on various topics.  Have you checked out our "Category Index" (which is something like a subject index)?  You will find this also under the Resources >> View Archived Daily Posts by Category on the menu above.

God’s Economy

Have you ever been bemused by God’s way of doing things?  I have, and in the end have stood in awe of His timing, patience, grace and goodness.

A number of years ago (in another world) I taught at a Bible college deep in the jungles of Kalimantan (formerly known as Borneo).  For several years I had a student who was a source of great consternation to me.  It seemed that no matter what subject I had him for he just could not "get it"!  His academic situation came up repeatedly in our faculty meetings but no one had the heart to say, "Sorry, he just isn’t making it – let him go!"  So from year to year we granted him a provisional pass to the next level of study and every year we wondered.  But he kept pressing on.  Everyone loved him.  His gentleness, humility and transparency captivated all who knew him.

I was responsible for student accounts at the time and one day he came to my office to ask for some money from his account.  I had just reviewed the books and his account was more than empty, so I asked him, "On what basis are you asking me this?" (literal translation).  He pulled himself up straight and declared, "On the basis of the grace of God!"  I could hardly contain myself and found some extra funds that we had for just such an occasion – grace funds!  Total dependence on the grace of God seemed to be the theme of his life.

In his fourth and final year I was assigned to be his practicum supervisor and evaluator.  He was pastoring a church in a nearby village and I went with him several Sundays to evaluate.  I had taught him homiletics but his sermons bore no resemblance to anything we had studied.  I was seriously considering recommending to the school that he was not cut out for the ministry.  However, after the services I went with him as he walked from home to home in that village, praying for people, encouraging them to be strong in their faith, counselling, advising and loving – and the people loved him in return.  The church in that village had never been so healthy and vigorous.  We graduated him that year (with no little sense of misgiving) and that was the last I saw of him for 14 years as my wife and I were denied extensions to our visas and returned to Canada that summer.  In the intervening years we have often wondered.

I had the privilege this summer of returning to Kalimantan and visiting in this same young man’s home and witnessing the amazing grace of God.  He is married with three children.  He and his wife are involved together in a marvelous cross-cultural ministry.  As we spoke I learned that he has already planted a church amongst a very difficult people group. He has turned that church over to another man to continue the pastoral work and is now in the process of building a second work which involves not just a church plant but also a Christian school as well – again, in the midst of a most difficult ethnic group. It defies human explanation.

Oh, the wonderful grace of Jesus!  God’s economy is one of utter grace.

Patriarchy and Understanding the Bible

 “That’s just NOT right!” exclaimed a woman in a Bible study I was conducting. The object of her disapproval was Naomi’s instructions for Ruth to approach Boaz while he was sleeping (see Ruth 3). She was correct in that she recognized the inappropriateness of such an action within our society. She was incorrect because she failed to recognize the cultural values of the Hebrew context (particularly patriarchy) during the time of the “judges”, which validated Ruth’s approach to Boaz.

The Bible is God’s revelation of his will to humanity given within a cultural context that is very different from our situation today. Although the Bible remains God’s revelation of his will for us, it was originally written to people whose language, culture and worldview greatly contrasts with ours. Thus, the more the values, beliefs and situation of the original audience are understood by today’s reader, the better the meaning of the divine message can be comprehended. Similarly, the more we comprehend our own culture and society, the better equipped we are to understand how the biblical revelation can be expressed and applied in our context.

The implications of this reality are profound for the Bible translator and the cross-cultural worker as well as for all those who want to understand the relevance of God’s word for them. We cannot understand and appreciate the way the Bible relates to us without first recognizing that God spoke his message to people both through and because of their situation. To the degree our modern context is similar to the context of original audience, the original message will have direct relevance for us. However, differences between the ancient and modern cultures require us to adopt a two step process of interpretation.

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A Father’s Contribution to the Development of a Great Leader

As the dark years of Israel’s history, recounted for us in the book of Judges, draw to a close and we see the transition of national identity from cowering fugitives into a great kingdom – a remarkable leader is used by God to bring Israel back to Himself.  That leader is the prophet and judge of Israel, Samuel.  Given the cultural, social and religious milieu at the time of his birth and early childhood it is even more remarkable that he became the man that he did.  In a previous article we looked at the influence of Samuel’s mother, Hannah, on her son’s development into a highly respected leader.  It was her faith, prayer, nurture, perseverance, integrity and care that deeply influenced this little boy and encouraged him to become the man he did.

But there is another person who, I believe, also had a profound influence on Samuel’s growing up years.  That person is his father Elkanah.  Here is what I observe about this man from 1 Samuel 1-3.

1. He was an ordinary man, husband, father in the context of his society and culture. But he was also a man who stood tall above the cultural anarchy and religious apathy of the day. (c.f. Judges 21:25)

2. He was not a national or religious figure. He was not a tribal head or clan elder but he was an upstanding leader in his own home and family. (1 Samuel 1-3)

3. He, personally, was a faithful, God-fearing, deeply religious man as evidenced by his regular pilgrimages to the tabernacle in Shiloh to offer up sacrifices to the Lord (1:3).

4. He did not keep his religion to himself but faithfully led his family in the worship of the One True God – encouraging their individual participation.  It is noteworthy that the writer of 1 Samuel took the time to detail how Elkanah gave portions to each member of his family – adults and children.  He was doing his best to ensure that his family knew God and followed in His ways (1:4).

5. In his conversation with Hannah in 1:8 we get the sense that he is a devoted, loving and tender husband.  This one factor alone would be significant in Samuel’s healthy emotional and social development.

6. Elkanah fully supported Hannah in the fulfillment of her commitment to the Lord regarding Samuel (1:23).  Penninah, the rival, aside – one gets the sense of a family unit that are in one in heart to follow God.

In an age of religious turmoil, waywardness and spiritual ignorance, Elkanah stands tall as a godly man, loving husband and competent father.  Samuel, his son, could not have been anything other than indelibly influenced by his father’s example.

Dads! The challenge is there for us.  Let’s never underestimate the power of the example of a godly, faithful and committed father to influence the next generation.  Some will even go on to become great leaders.

 

Roast Preacher

Preachers need to have thick skin. Whenever a person gets up in front of a crowd to speak, people are going to evaluate what they have to say – which may be a mild way of describing the kind of scrutiny under which a preacher is placed. Roast Preacher is the most common dish served for Sunday dinner.

Of course if our skin is too thick, we run the risk of not caring for our listeners. Our sermons will come off sounding hard and uncaring. I remember my mother telling me about a conversation she had with a friend when I had just mentioned my interest in getting involved in ministry. "Does he have a soft heart," she asked. "Yes, he does," said my Mother. "Then I’m glad – but at the same time, I’m sorry," my mother’s friend responded.

That’s it exactly. We won’t be any good to our people if our skin is too tough, but if we can’t stand up to the scrutiny we are going to fall apart and be little good to anyone.

The key, of course, is to be deeply grounded in God’s love. When we understand how much God loves us, we will be less susceptible to the pain that people cause. Further, understanding that what we do as preachers is the exercise of God’s love helps to shield us from personal criticism. We preach because God loves. If people don’t like it, they can take it up with God.

It should be added that sometimes people’s criticisms are on the mark. A good preacher will listen for what can be learned from the the things that people say about our preaching. It’s just that we don’t have to take the mean-spirited comments and own them. God loves us and that’s enough. In the freedom his love brings we are able to pursue excellence in our calling so that people hear God’s word and his kingdom is established.

Godliness, Again!

I am curious about Paul’s usage of the word ‘godliness’ (eusebia) in his letter to Titus on several counts.  The first is that Paul makes it clear throughout the letter that the pursuit of godliness is a normal practice in the life of the believer.  In the very first sentence he writes:

From Paul,a slave of God and apostle of Jesus Christ, to further the faith of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, in hope of eternal life, which God, who does not lie, promised before the ages began.  (NET Bible)

Second, each passage in this letter that deals with the core teaching on salvation (i.e. that salvation is provided freely by God’s grace and mercy and not because of any of our doing) inevitably concludes with an exhortation to godliness being expressed through good works (2:11-14; 3:4-8).  Godliness, then, is the outworking of the inner work of salvation and it is expressed in good works.  The entire letter seems dedicated to describing what godliness must look like in the lives of God’s people.  That ‘look’ is linked to living righteously, "denying ungodliness", and doing good works.

Third, Paul exhorts Titus to challenge all of his listeners to lives of godliness.  The challenge is thrown out to church leaders (elders and overseers), to men and women, to husbands and wives, to young and old, to slaves and freemen – godliness is for all.

Here They Come…

In the February edition of the Leadership Connections newsletter, I recorded the results of some research that I’ve been doing on emerging leaders: [When Emerging Leaders go BOOM! http://leadership.nbseminary.com/ncld_011.htm – check it out.]

Twice this week, the issue has come up as both the Seminary – and our Churches are beginning to witness this phenomenon. So, for what it’s worth, I’ll repeat the details in part … with one distinct conclusion: if the Boomers don’t’ find meaningful expression in their church – they will go elsewhere…

“Over the last three years as I’ve been seeking to create instruments to empower home-grown leaders, I’ve noticed that the greatest personal interest being shown comes from people of a certain age. Let me share an example: ‘I am an engineer, 50 years old, chair of our church board … my wife and I have been praying about our future plans to devote ourselves to full-time ministry in the next 5 years.’ 

I suppose I shouldn’t be surprised to discover a cultural phenomenon that is creating a huge impact in the church – the Baby-Boomer generation in transition. … While Boomers have been sometimes branded as the most selfish generation, there is evidence that as they age they are proving to be much different. A study from the Corporation for National and Community Service in 2005 revealed that Boomers are not only more active in volunteer participation, but fully expect to extend their volunteer commitments to more mature – even career – levels. This surge is being felt in a number of arenas. It has created an impact in the world of missions. In late 2005, Wycliffe Bible Translators built a volunteer mobilization center in Orlando, Florida in an attempt to keep up with their largest sector of missionary growth. Since the year 2000, Wycliffe has experienced an average of 40% annual increase in the number of “Boomer Missionaries.” Martin Huyett, Wycliffe’s vice-president for volunteer services explained, “these people have a certain amount of freedom and control … they want to do something significant, not just write checks.” …

One organization, The Finisher’s Project, was founded by Nelson Malwitz as a way to match Boomers with the growing list of ministry opportunities provided by Mission agencies. Currently, the Finisher’s Project is working with 100 organizations, has placed over 1,000 people in full-time missions, has 1,000 people in process, and has an additional 1,200 people expressing their intention to make a transition in the next 2 years.

Todd Johnson of the Center for the Study of Global Christianity said, “Most mission agencies are trying to work with this trend … that 20 years ago was unwelcome.” … As I reflect on the growing body of statistics generated by the explosion of the Boomer generation, I find myself almost overwhelmed by the sheer number of implications. Apart from the fact that many of them are intensely personal [since I, too, am a Boomer] each seem to have a consequence for the future of the church.

Let me share one quick discoveries:The Boomers are ready – use them or lose them: Jim Hughes of the Abilene Christian University writes, “many churches look to younger people to fill significant roles, leaving older adults to trivial tasks.” Many Boomer post-retirement plans are being built around significance, mission, and impact. With their proven record of life-skills and initiative, if their Church won’t match their intentions in a serious fashion, they will find other avenues to influence their world.”

Interested in more: check out www.finishers.org/ and www.finisherscanada.ca/

Cultural Ways of Belonging

What is the appropriate relationship of a Christian to a local church? How should followers of Christ “belong”? This is an important consideration when ministering cross-culturally, because cultural forms shape the way people understand “belonging”. For example, a helpful, if somewhat simplistic, diagram is provided to demonstrate three levels of relationships in which people experience belonging: Community, Family and Individual. Some cultures, such as most western cultures, give great emphasis to individual relationships. A person is encouraged to develop numerous relationships in a variety of contexts (family, school, sports, church, work, etc.), with the hub of these relationships based on the individual.Community Some cultures, such as many Asian cultures, find their primary identity within the family. Thus all relationships are made with a primary concern for the impact on the family. Marriages are arranged, and jobs are provided through family connections. Other cultures, such as small tribal groups, have a strong community focus. In one African tribal group, when children reach their adolescent years, they are separated from their families. The boys then grow and mature within one house while girls live in another. Thus deep relationships are forged that influence all other decisions in life. Such cultural dynamics shape the way that people will seek to belong in a church setting. In the Asian context where we were involved in church planting, the current church planting goal is to define church life within the household setting, rather than impose a model that encourages individualistic decisions to attend particular meetings or commit to certain relationships. However, this family model would most likely be inappropriate for a Canadian setting in which the individual is responsible for their own network of significant relationships, some of which occur within a single church context, but many are outside of the church. The successful church planter must evaluate and work with the significant relationship networks of his or her community in order to understand how Christian community can be expressed in that context.

Read more of Mark’s articles at Cross-Cultural Impact in the 21st Century

Gunproofing the Church

I hadn’t been the Senior Pastor of the Bethany Baptist Church for more than a few weeks when I got a telephone call that put a chill down my spine. At first impressions, it seemed to be the sort of random call that inner-city pastors will get from disturbed people. The caller was rambling, vaguely threatening, somewhat apologetic, but definitely disturbing. When I mentioned the call to my secretary and heard her explanation, the call took on a deeper and darker dimension.

Several years previously, a very disturbed young man had begun to stalk a young lady who had become a Christian and part of the fellowship at Bethany. For whatever reasons that defy sanity, one Sunday afternoon he entered the church, found a room where the young lady was meeting with a Bible study fellowship, and shot her to death. Before he was subdued, he wounded a few others.

The secretary showed me the bullet holes in the room that served as a reminder of the attack. For several years around the anniversary of that day, I would receive a call from the young man. He was incarcerated in a mental health facility. He escaped from the facility several times. Each time I would receive a call from the facility as a “duty-to-warn”, and each time he was apprehended within blocks of the church.

In light of the shootings in public places in recent years, this experience continues to trouble me. The Church is an open and trusting environment. But, it is also not immune to tragedy. And that is probably why an article caught my attention this week: Shooter in the Church.

The article, written by a lieutenant from the San Diego Police department, recommends: four steps you can take to reduce risk “and possibly save lives” at your church. The steps include: 1. Work with the local police, 2. Create a survey of your facility for police, 3. Create a lockdown policy, and 4. Prevent an incident. Each of the steps are explained in detail, and are well-worth your attention. You can access the article at: http://www.christianitytoday.com/bcl/areas/leadership/articles/070606.html

Read Lyle’s Northwest Centre for Leadership Development newsletters

Different ways of belonging

GroupMy wife, Karen, and I belong to a Bible study connected with our church with participants who are extremely diverse in their Christian faith. One person saw God as a finite being who came into existence at the Big Bang. Another refers to himself as a “lapsed Catholic” who views God as an impersonal force. A third comes from an atheistic background, but with the conviction that there is a spiritual reality that we need to connect to. Of those with an evangelical faith, some have a modernist mindset (“Start with the historical facts and build your life on that”), while others have a post-modern perspective (“I do not have the capacity to be certain. I will believe and trust”). What we have in common is an admiration for Jesus and the hope that he can guide us into a significant and life giving connection with God.

. . . how can we function within this fluid dynamic to build significant relationships that bring people closer to Christ?

This Spring one of the participants – the “lapsed Catholic” – presented us with the challenge to read the first 6 chapters of Mark as if we had never read them before and did not know about Jesus. We would then share what we understood and experienced with each other. This has led to significant, enlightening and, at times, not altogether comfortable, observations about Jesus. The one with the atheistic background at one point exclaimed that Jesus appeared to be an “arrogant and crazy prophet”! This, however, in the minds of some of us, represented progress past the rather stifling view of Christ as a moral teacher. I present this small group as an example of how people “belong” in our Canadian context. Although some of the group are not qualified to be “members” of the church, all the participants see their connection to the church as significant. None of them are seeking to change their commitment to the church, yet all are involved in developing their understanding and commitment to Christ within one expression of the church. In our Canadian society people are very comfortable to belong to a church with differing levels of commitment (from dedicated member to casual participant) and within a variety of expressions (small groups, worship services or special programs) chosen to meet their current felt needs. With my missionary mindset of exploring ways to make the gospel relevant to specific contexts, I find this intriguing and educational. Rather than motivating people to pledge a long-term commitment to a particular ideal of membership, how can we function within this fluid dynamic to build significant relationships that bring people closer to Christ? In such a context, boundaries and definitions of who is “in” and who is “out” become less important than the direction people are moving in.

Read more of Mark’s articles at Cross-Cultural Impact in the 21st Century

Reverse Flow . . .

Over the last four years I’ve been focused on the phenomenon of ’emerging leaders’. It is trend in which the Church is growing future leaders from within. In 2004, the statistics being kept by Church Central under the direction of Thom Rainer revealed the growth of this trend: 1997  4% of people in ministry were ’emerging leaders'; 2003, the number had doubled to 8%, and the projection was that by 2010, over 30% of people in ministry would be second-third-or fourth career people.Thom Rainer has since moved from Church Central to become the president of Lifeway [the former Southern Baptist Sunday School foundation] and the co-author of Simple Church [the book he wrote with Eric Geiger that I have been recommending all year.] The new director of Church Central, Tom Harper, has picked up on the emerging leader research and has just published a new book entitled Career Crossover. According to his research, 44% of senior pastors today came from the marketplace.

While putting the research together can become rather confusing, it is becoming evident that there is a convergence taking place that deserves notice and attention. The Baby-Boomer generation is entering the realm of retirement with ministry in mind. The ‘Twixter’ generation is delaying a commitment to a career until later life. And, now, it appears that the flow of people taking ministry into the marketplace is cycling into a new direction.

As Harper writes, since almost 400,000 U.S. Church leaders have workplace experience, chances are that thousands more are hearing the call. It’s not a surprise that the subtitle of his book Career Crossover is Leaving the Marketplace for Ministry. It’s happening in increased numbers. And, the flow is not just toward conventional ministry. Emerging Leaders who are seeking to adjust a career from the Marketplace into Ministry are not necessarily concerned about becoming Senior Pastors as the numbers may indicate. The fact is they carry with them a burden that is producing any number of creative and innovative ministries into the world. My concern is that the Church would find a way to empower these people and serve as a platform to connect their ministries to the larger impact of a congregation. It was partly because of that concern that I developed the course Heart for Ministry and it’s a confirmation of that concern that I am taking a long, hard look at Career Crossover. I’d invite you to do the same. For further information: www.churchcentral.com

Read Lyle’s Northwest Centre for Leadership Development newsletters

How do people belong?

How do people belong? This is an important issue in missions, particularly for a church planting mission such as Fellowship International Ministries: What does it mean to belong to a church? There are many different ways to express and value belonging, and these vary from culture to culture. A college student from Azerbaijan informed me recently that “Canadians are very friendly, but they don’t want to be friends!” In other words, the level of belonging and the expressions of that belonging she was used to in her own culture, were very different in Canada. She expected friendliness to lead to a more intimate relationship, but quickly realized that she was imposing on boundaries they wanted to maintain.

While in Pakistan my wife, Karen, and I had similar experiences. Our concept of ‘friendship’ was different from the expectations in Pakistan. To be invited into a home as a couple to sit with both men and women indicates a level of ongoing commitment that we, as Canadians, reserve for our immediate families!

So what about church relationships? When planting a church, what is the expectation of commitment? One person may view the community in terms of family loyalty, while another may see this particular interaction with other believers as only one avenue of relationships among many, without the need for deeper commitment. Some may consider the church activities as central to their Christian development. Others may be content to participate at one level (e.g., attendance at worship, small group, worship team), while finding fulfillment for other needs (e.g., teaching, guidance, fellowship) in venues outside of one local church.

Should church planters seek to bring all people to a particular level of commitment that fits with one cultural model of church, or should they adjust their expectations to the realities of the connections that people prefer for themselves? If the goal is to help people develop their commitment to Christ within the level of commitment and relationships that they believe are important, then what will Christian community look like?

Read more of Mark’s articles at Cross-Cultural Impact in the 21st Century

It’s Not About Bob – It’s all About God

Several weeks ago, I used my assigned blog entry to muse over the death of my mentor and friend, Robert Webber. The way he prepared for death has taught me a lesson on how to prepare for life with an addition to my daily prayer: thank you, Lord, for the healing of yesterday, and I ask your healing power for today.

. . . as someone who has written a multitude of pages and taught innumerable students about worship, Bob insisted that his service focus on the great saving acts of God.

This week, I received a note from one the editors at Christianity Today, David Neff, who participated in Dr. Webber’s funeral. I’ll let his note speak for itself:

Last night I attended (and played the organ for) Bob Webber’s memorial service. The memorial service was wonderful in many ways, but I want to point to one thing in particular. It wasn’t about Bob.

Well, yes, it was about Bob, it couldn’t help being about Bob, but as someone who has written a multitude of pages and taught innumerable students about worship, Bob insisted that his service focus on the great saving acts of God.

Here is part of what he wrote for the worship leaflet:

As a Christian I have always believed in Christ as the Victor over sin and death. I believe that Christ was the Second Adam, sent to this earth as God Incarnate, suffered death, was buried and rose from the dead to restore the entire creation. I believe that it is God who narrates the entire world and creation, from start to finish. Consequently I have no fear of death although I do fear the process.

Today, there are literally hundreds of different styles one can follow … for a funeral. However, historic Christian funerals were always about God. I … truly want [my own funeral] to be about God who created this world, defeated Satan at the cross and rose victorious over death and the grave.

Today we begin with several eulogies, then when those are done, the real funeral begins and it’s all about God. I want my funeral to be a testimony to the God who raises us from hopelessness and blesses us with new life in Him. …

And that is the way it was last night. As a large crowd of mourners packed into Christ Church of Oak Brook, we heard the eulogies first, and then we focused on God, remembering Christ’s death and resurrection and looking forward to the marriage supper of the Lamb.

This is the way it should be, because there is no greater comfort than the gospel. Too often funerals play down the reality of death with sentimental poetry such as these lines from Shelley: he is not dead, he doth not sleep -/ He hath awakened from the dream of life. We don’t need romanticism, but redemption, especially at funerals.

There’s a whole lot more here than an insight on how to design a meaningful funeral. Once again, the preparation for death has stimulated thoughts on how to prepare for life. I’ve taken that one simple turn of phrase We don’t need romanticism, but redemption to heart. It’s a convicting exercise, especially as I participate in Sunday morning worship [we really don’t need romanticism as much as we need redemption], or as I prepare a Sunday morning sermon [I really shouldn’t aim for romanticism as much as I should redemption], or as I mentor students [they really don’t need romanticism as much as they do redemption.] In essence, it’s NOT about me, it’s not about us, it’s not even about Bob. It’s all about God.

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Tan or Burn

My wife, youngest daughter and I are nearing the end of what has been a delightfully restful holiday in Hawaii. Of course the chief reason for this holiday choice has been the consistently glorious sunshine. We’ve enjoyed it during our stay, but one does have to be very careful. That golden orb above our heads has the potential to be either a healthful friend or a hellish enemy. BeachIn moderate doses, the ultraviolet B radiation of the sun is a significant factor in our bodies’ production of vitamin D which is crucial to the formation and maintenance of healthy bones. Moreover, research has shown that people who spend some time in the sun each day have a reduced risk of certain kinds of cancers. And besides, the sun’s warmth feels so good! But it’s also the case that too much sun can burn the surface of the skin, damage the blood vessels deeper down, affect the skin’s elasticity, and, with repeated damage, alter our DNA so that there’s a risk to life from various kinds of cancer. The double-edged quality of that heat and light is how the prophet Malachi describes the great and final day that he calls “the day of the Lord” which will distinguish between the righteous and the wicked. Malachi writes that for some, that day will burn like a furnace. “All the arrogant and every evildoer will be stubble, and that day that is coming will set them on fire,” says the LORD Almighty. “Not a root or a branch will be left to them.” (Malachi 4:1) That sounds to me like the ultimate sunburn.

“There’s no sun block for that day in the sun … or none needed!”

Malachi goes on to say, however, that the same heat and light of that day will be enthusiastically welcomed by the righteous: “for you who revere my name, the sun of righteousness will rise with healing in its wings. And you will go out and leap like calves released from the stall.” (Malachi 4:2) It’s frolicking in the rays of a warming sunshine after being cooped up through a long wintry darkness. It’s an eternal holiday tan. Scripture says we’re all bound for that day in the sun. It’s the same sun for us all and the same heat. There’s no sun block for it or none needed, depending upon how that day in the sun finds you and me.

Musings on belonging

Is it just me or has the concept of “belonging” to a church become more fluid lately? I remember growing up in a churched context and it was very obvious who was “in” and who was “out”. Membership was an important concept and there was a sense that unless a person became a “member,” their relationship with God and other believers was not as it should be. Each local church, even if its building was located across the street from another similar church, encouraged a deep level of commitment to their particular communal expression of “church”. Of course, I grew up in a church planter’s home, so that understanding may not reflect the perspective of the average person in the pew.

…it seems that belonging for evangelical believers today has more to do with significant connections with other Christians, than with a commitment or loyalty to one specific expression of Christian community.

However, today, unless it is only my own perception, that view seems to have morphed into a more flexible and complex understanding of belonging. Perhaps it is partly due to the western emphasis on individual rights and responsibilities. Perhaps there is greater tolerance of diverse theological views. Perhaps the perceived need of “a church experience” has changed. Perhaps it is due to the many opportunities that people have to belong to a variety of expressions of Christian community through the radio, TV, small groups, “parachurch” organizations, missions teams, concerts, etc. Whatever the reason, or combination of reasons, it seems that belonging for evangelical believers today has more to do with significant connections with other Christians, than with a commitment or loyalty to one specific expression of Christian community.

As someone who has a missionary mindset, I seek to understand and conform to cultural trends in order to present faith in Christ in a relevant way. Such a change (if I am correct) is neither to be rejected nor unquestioningly embraced. Instead, the question is, what does relevant and impacting Christian community look like in such an environment?

Read more of Mark’s articles at Cross-Cultural Impact in the 21st Century

Marriages That Go The Distance

Two weekends ago, I had the privilege of officiating at the wedding of my nephew Russell and his wife Danielle. They’re a great couple! I shared with them that the secret of a fulfilling marriage that goes the distance depends upon the direction in which a couple leans.In marriages that grow, a husband and wife will lean toward one another for support and encouragement through good times and bad. In marriages that become progressively more distressed and unstable, couples will lean away and apart from one another. I base this little piece of wisdom on Ecclesiastes 4:7-12.Russell and Danielle The first two verses of this passage describe a man who leans away. He has no son and no brother. He has a 24/7 commitment to get ahead. It’s a small wonder that he’s asking himself, “For whom am I toiling…and why am I depriving myself of enjoyment?” Obviously couples do need to work hard nowadays; but in a marriage that goes the distance, you have to work hard together and for one another. That’s leaning in.Ecclesiastes praises the merits of leaning in at verses 9 to 12. Two are better than one he says. Togetherness brings a better profit (“a good return”), greater resilience (“If one falls down, his friend can pick him up”), mutual comfort on the road of life (“if two lie down together, they will keep warm”), and a stronger defense against external threats (“one may be overpowered, two can defend themselves”). Ecclesiastes concludes his reflection with the observation that “A cord of three strands is not quickly broken.” So, what’s the third strand? Some say it is the arrival of children. That makes good sense as the arrival of children will typically add both joy and a greater family strength as they grow and take their place.

In marriages that grow—whether there are good times or bad—a husband and wife will lean toward one another for support and encouragement.

Others, however, are inclined to see that third strand as a reference to God himself. Even if one can’t clinch the argument from the text, the wisdom is compelling. God designed marriage in the first place and He both witnesses and seals a marriage’s creation (Matt. 19:6). If His presence adds wisdom, guidance, purpose and a host of other graces, giving marriages a peculiar strength that those without Him do not have, then why not welcome the golden strand into the weave? As life offers all that it will, remember; “Lean in toward your spouse and not away. And never forget the third golden strand!”

The Promise of Matthew 24:14
(en holēi tēi oikoumenēi = in all the Roman Empire)

In his final segment of extended teaching to his disciples in Matthew’s Gospel, Jesus outlined their mission beyond the cross and urges them to be faithful to the end. In response to his prophesy that the temple and Jerusalem would be destroyed, his disciples asked “When will these things be and what will be the sign of your coming and end of the age?” (24:3). What follows in the remainder of Matthew 24-25 is Jesus’ response to their questions.Matthew 24:14 in some sense contains the answer to their second question about “the end of the age” as Jesus declares “and then the end will come.” Until the kingdom mission is completed, i.e. “this Gospel of the kingdom shall be proclaimed …for a witness to all the ethnesin (nations? or people groups? or Gentiles?)”, the end will not come. Jesus assures his followers that the forces of evil cannot derail or cut short God’s program. Until all the diverse, non-Jewish1 peoples observe the Gospel proclaimed, the end will not occur. Of course, we strive to discern what this proclaiming activity entails and because of this prophesy some urge the church forward in the Great Commission program as a means of hastening the return of the Lord Jesus. However, Jesus probably was not placing in human hands a mechanism to bring about the second coming. In this context Matthew uses the term oikomenos to represent another limitation that Jesus provides in this answer. The Gospel will be proclaimed “en holÄ“i tÄ“i oikoumenÄ“i”, usually translated “in the whole world”. This is the only place in Matthew’s Gospel where this word occurs. Mark does not record it in the parallel passage (Mark 13:10). Even though Luke uses this term eight times in Luke-Acts, he does not use it in the parallel passage (Luke 21:13). So Matthew seems to use this expression for some emphasis within Jesus’ teaching. Before we explore this question, however, we should note that apart from its occurrence in Luke-Acts, this term also is used in Revelation (3:10; 12:9; 16:14), Hebrew (1:6; 2:5) and in a quote from the Old Testament (Psalm 19:5) by Paul in Romans (10:18). It generally refers to the ‘inhabited world’. For example, in Luke 4:5 Satan shows Jesus “all the kingdoms of the inhabited world (tÄ“s oikoumenÄ“s).” In Athens Paul proclaimed that God had appointed a day when He would “judge the inhabited world (tÄ“n oikoumenÄ“n)” (Acts 17:31). In Revelation 3:10 John reports that he saw in his vision Jesus promising the church in Philadelphia that he would preserve them “from the hour of trial that is going to come upon the whole inhabited world (epi tÄ“s oikoumenÄ“s holÄ“s).” It can also have a more limited sense and refer to the Roman Empire. We probably find this sense in Luke 2:1 where the writer reports Caesar’s command that “a census should be taken of the entire Roman world (pasan tÄ“n oikoumenÄ“n).” Perhaps this is also the sense in Acts 24:5 where Paul is accused of being a troublemaker, “stirring up riots among the Jews all over the Roman world (tois kata tÄ“n oikoumenÄ“n).” When we come to Matthew 24:14, we have to ask whether Jesus meant that the Gospel would be proclaimed “in all the Roman world” or “in all the inhabited world.” Jesus also said in this verse that this Gospel would be “for a witness to all the Gentiles.” . . > . . > . . >

______________

  • 1. There remains a Jewish mission, but normally in Matthew’s Gospel the term ethnÄ“ refers to Gentiles.

Defining the role of a church missions team

Just what is a church missions team expected to do? Because of the way church missions has developed in recent years this question has become increasingly important for those who desire to be effective mission mobilizers. In some churches the missions committee’s primary role consists of passing on the prayer letters of missionaries to the congregation. However, other church missions teams are playing a far more complex and influential role. This is evident in the “Design your Impact” workshops1, in which the role of the missions team is presented as shaping and overseeing the overall missions purpose and strategy of the church, both locally and globally. In addition, the rise of short term missions can make the duties of missions teams quite demanding, often requiring the services of a full time missions pastor.

… the role of the missions team and the parameters within which it is called to function must be clearly defined. Unfulfilled expectations and a lack of clarity concerning the vision and responsibilities of the missions team quickly undermines its effectiveness.

During my interviews with pastors and key missions committee personnel for the purpose of discovering ways church missions can be improved, one pastor shared the parameters that he uses to define the role of the missions team within his church: The missions team is responsible to facilitate all outreach partnerships outside of the local church’s programs. In this perspective short term mission teams or local evangelistic efforts – intra-cultural or cross-cultural – are not the responsibility of the missions committee. Instead, their role is to monitor and facilitate the partnerships of the church with those missionaries and other workers who have a primary responsibility to another organization (such as a missions agency). Whether or not this is the position taken by a church is of secondary concern. What is obvious is that the role of the missions team and the parameters within which it is called to function must be clearly defined. Unfulfilled expectations and a lack of clarity concerning the vision and responsibilities of the missions team quickly undermines its effectiveness. Coming this fall a “Best Practices for Church Missions” workshop will be offered to assist church missions committees as they define their role and purpose within the broader vision of the church. Let me know if you are interested. Have you discovered some creative ways to highlight missions in your church? Send those ideas to me via the form below so that they can be shared with other churches. Visit the Best Practices for Church Missions webpage and evaluate your church’s missions team.

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Smart, Healthy and Disciplined

We are in the midst of the Stanley Cup playoffs. Because the Vancouver Canucks have won the right to participate, our city is appropriately excited. What the fans hope for is a team that is ‘smart, healthy, and disciplined,’ presuming that this formula will bring them success. Of course, flashes of brilliant hockey finesse also will go a long way to securing victory.Jim Brown uses these same words – smart, healthy, disciplined – to describe a board that operates creatively and with excellence.1 He seeks to help corporate and non-profit boards develop the disciplines that enable them to be great. Many church board members are reading Brown’s book and with benefit. Yet, because he is not writing specifically for the spiritual context of a Christian church, we have to consider carefully how to evaluate his advice from a Christian point of view. I am aware that at the conclusion to his book, Brown “gives thanks to God, who gives meaning and purpose to all [my] life. Everything I am and do is dedicated to you.”2 The Imperfect Board MemberSo when we apply these terms “smart, healthy, disciplined” to define the way a church board should operate, what should they mean? Churches expect their leadership teams similarly to function with wisdom, spiritual maturity and good practices. They have given to their boards a significant trust. The word ‘smart’ combines wisdom, creativity, cleverness and savvy. A smart church board understands the spiritual struggle in which the faith community operates. It is not business as usual because we face a strong and clever enemy who seeks to destroy God’s work in and among us. This board hears the words of Jesus that we must be “wise as serpents and harmless as doves” when evaluating issues and dealing with community relations. Christian ‘smarts’ will include the ability to see things from God’s perspective – evaluating on the basis of divine values and goals as revealed in the Bible. The missional sense of being engaged with God in “heralding the Good News of the Kingdom to all the nations” will dominate and guide our thinking. A healthy church board will demonstrate the fruit of the Spirit in its internal relationships its treatment of employees. The values of agape-love, humbleness, respect and integrity will envelope the board’s operations. Health will show itself in the care the board takes to develop careful policies that will result in good spiritual care for the congregation, prayerful support and care for the pastoral leadership, and the advancement of the church’s mission. Good minutes, good agendas, good orientation, good chairing all serve to support excellence and enable the board to be healthy. Within Scripture the term ‘discipline’ relates to discipleship – following Jesus in obedient living and being accountable to Him as Lord and Saviour. A church board that is disciplined will keep on task, will expect each member to use the Spirit’s giftedness to advance the vision, and will pursue the “unity of the Spirit in the bond of peace.” Thus it will work diligently, consult carefully, engage prayerfully, and educate itself deeply. Within the spiritual setting of God’s kingdom, it is the Spirit that enables believers to live and work in a smart, healthy, disciplined way. These things are God’s gifts to us, if we ask for them and sincerely walk together as boards according to the Spirit’s cadence and for the advancement of the church’s mission.

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  • 1. Jim Brown, The Imperfect Board Member (San Fransisco: Jossey-Bass, 2006):xv-xvii.
  • 2. Ibid., 201.

Sports as a metaphor for culture.

What is culture? There is a current debate (National Post, March 2-, 2007) about whether fashion should be classified as culture, with implications for government funding. Canada has policies promoting “multiculturalism.” I have read books and heard sermons concerning the need for Christians to remain separate from “the prevailing culture.” These diverse nuances of the term have resulted in confusion concerning the meaning of “culture” for the cross-cultural minister of the gospel. From an anthropological perspective, which is the primary way the term is used in missiology, culture refers to the relationship that the members of a particular ethnic group have with their environment and each other. This includes all aspects of life that provide meaning for that people group such as legends, laws, priorities, structures (material, organizational or conceptual), customs and artifacts. Worldview, on the other hand, refers to the conceptual framework or beliefs about reality from which cultural items gain their significance. There are universals common to all cultures (although there is no agreed upon list of these universals), but it is the differences between cultures that provide cultural identity and are the cause of much perplexity and conflict between people groups. This is the reason why the politically correct program of multiculturalism in Canada is so difficult. As a philosophy of accommodation so that cultures can co-exist while maintaining their separate identities, multiculturalism is predicated upon an assumption that there are sufficient agreed upon commonalities for such a project to succeed. However, not only are there disagreements about the identification of these commonalities, but even when they are identified at a theoretical level, the practical outworking of these values is elusive. For example, western “universals” such as “free speech,” “equal rights,” and the “rule of law” are understood and prioritized in fundamentally different ways in other parts of the world. As a humorous illustration of how cultures conceptualize reality in different ways, consider the following imaginary sports analogy: The country is Canada. The city, Hockeytown – a city in which only one sport, hockey, has ever been played. It is the only sport that has ever been imagined by the residents. To them hockey is not just one of many sports, but is what defines sport. Bobb Yorr has just returned from a visit to another city in which he was introduced to the sport of Tennis. Grett Ski has never been out of his city and so, for him, “sports” is defined by ice rinks, hockey sticks and hockey nets.

  • Grett: Hey, Bobb, long time no see! What have you been up to?
  • Bobb: I’ve just got back and I’ve discovered another sport.
  • Grett: Another sport? What do you mean – another way to play hockey?
  • Bobb: Um, well it’s a sport like hockey is a sport, but totally different.
  • Grett: How can it be like hockey and totally different. That doesn’t make sense. Do the teams line up differently or something?
  • Bobb: Well there are only 2 players.
  • Grett: What! Only two players on the whole team? How do they take shifts?
  • Bobb: No, only two people in the game, one player on each team and they play the whole game.
  • Grett: No way! Who do they pass to? …………………

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Earth Day 2007

Earth day 2007 has come and gone. What did you do to help preserve planet earth and its delicate ecosystems? The fervency of the rhetoric matches that of revival preachers from a bygone era. Guilt is heaped upon those who refuse to comply. “Make the culprits pay!” advocates shout. The activities of the human species, like some deadly virus or parasite, are degrading, corrupting and destroying the earth. Human beings are viewed as part of the earth system, but a part that is out of control, a rogue element that must be stopped. Earth For some the saving of planet earth is a religious quest. “Gaia” is their god and ecology their religious faith. Others support these measures out of self-interest. They like to swim in clear oceans and vacation in pristine wilderness. However, some adopt strategies to be eco-responsible because they have children and grandchildren and desire them to have access to the same wonders of nature that their generation enjoyed. Others are skeptical, seeing the vastness of the planet and wondering what all the fuss is about. After all, the earth in the view of some is billions of years old and has managed to survive countless disasters. It’s been hot and then cold and then hot again. If human beings are part of the evolutionary sequence, then their activity becomes just one more development that earth will cope with in some way. If dinosaurs became extinct in the course of evolution, then probably other species will become extinct too. So what’s the worry? Believers in Jesus seek to find a way through these debates and claims so that they are true to God and His Word, and also by their actions add to his reputation, not detract from it. For us earth day can be the opportunity:

  • to praise our Creator for the wonders of this earth and the entire universe. He made it all!
  • to evaluate our own personal and corporate stewardship of the planet and its resources. How much of its resources are being expended on our own selfish and sinful pursuits, rather than those that would help human beings live and flourish in health and peace? As part of the industrial complex, what can we do to use these resources more responsibly?
  • to express that the earth is more than a physical place, it is also a spiritual place. There is good and evil alive and well on planet earth. The ecosystem is not just biological or geological, but is also theological.
  • to express our hope that one day God will create a new heaven and a new earth in which there will be no pollution – moral or otherwise.
  • to emphasize the special role that God has given to human beings in this earth as stewards of his creation.

As the Psalmist said, “The earth is the Lord’s!” To celebrate earth day rightly, we must also celebrate its Creator, the Lord Jesus Christ. Perhaps next year you church might celebrate earth day, but in a way that honours God as Creator, and Jesus Christ as its sustainer.

Keeping Missions from becoming a number in the budget

People committed to supporting cross-cultural missions, whether locally or globally, recognize the essential role of missionaries who have dedicated years to learn the culture and language of a particular people group. It is through their expertise that bridges for the gospel are discovered and churches planted. However, missions mobilizers serving in churches are often frustrated and discouraged at the overwhelming task of keeping people interested and committed to the support of missionaries over the long haul. There are so many legitimate activities and alternative ministries that staying the course with one family whose ministry requires slow and steady progress, rather than glamorous leaps, is difficult. Support sometimes becomes reduced to a budget item that is “rubber-stamped” each year.

As a result people no longer give to the church generally and think about their financial commitment to missions once a year. Instead, a focus on missions giving is highlighted weekly along with giving towards the church’s general needs.

One church in our Fellowship has developed a creative approach to the support of their missionaries that, even though only a small adjustment, has helped provide a stronger focus for missions in the church. Each year they designate part of their budget to the support of their missionaries, as is common practice for most of our churches. However, funds from the general offering cannot be applied to this commitment. Only those funds designated “missions” are used to fulfill this responsibility. As a result people no longer give to the church generally and think about their financial commitment to missions once a year. Instead, a focus on missions giving is highlighted weekly along with giving towards the church’s general needs. Secondly, the deacon in charge of missions is responsible to keep the church informed of their commitment and when giving has fallen short, he or she reminds the church of the importance of these ministries and the role the church plays in advancing God’s mission. Furthermore, when giving exceeds the budgeted commitment, and this is not uncommon, they are able to apply these extra funds to special projects such as the Fellowship International Ministries 2007 “Blessing the Nations” project. Have you discovered some creative ways to highlight missions in your church? Send those ideas to me via the form below so that they can be shared with other churches. Visit the Best Practices for Church Missions webpage and evaluate your church’s missions team. We are working on a workshop to support churches as they seek to join in God’s mission both locally and around the world. Information on this will be posted on the Best Practices for Church Missions webpage as it comes available.

Read more of Mark’s articles at Cross-Cultural Impact in the 21st Century

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Removing Shame Through the Cross

The prodigal son had shamed his father, shamed his family and shamed his religion. As the crowd listened to Jesus reach the climax of the story with the father running towards the son, some of the listeners – Prodigal Sonthose who had shamed their religion through compromise with the Romans, those who had shamed their families through prostitution, those who had shamed their fathers through neglect and rebellion – winced as they waited for the inevitable punishment to fall. What other action could a just, holy and righteous father take? Other listeners – the Pharisees who deeply felt the dishonor borne by father – anticipated with satisfaction the blow to fall on the son. How else could the shame be purged from the family name?

"…the father is not tainted by the impurity of the son but instead transforms the son once again into his image with a robe, shoes and a ring symbolizing an astounding renewed identity as an honored child."

In Pakistan there exists an infamous tradition of Karo Kari – black boy, black girl – the killing of the defiled daughter. A few years ago at a wedding a teenage girl was dancing and celebrating with other girls when a young man came up and grabbed her hand. She snatched her hand away, but it was too late, an uncle from the balcony had seen this exchange take place. The girl was dragged from the celebration, taken outside and stoned to death. There can be only one answer to shame: to purge it through death. In the story the father reaches the son but instead of the anticipated blow, his arms open and he draws the son into a strong, accepting embrace. The crowd is stunned as they realize what has taken place. The father has taken the shame upon his own self, he has embraced and absorbed the dishonor. As this totally unexpected story unfolds the father is not tainted by the impurity of the son but instead transforms the son once again into his image with a robe, shoes and a ring symbolizing an astounding renewed identity as an honored child. Can it be that there is redemption for shame? This is a theology of the cross for an honor – shame culture: ‘Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a pole”’ (Gal 3:13 TNIV). The cross is the act of the father to those of us living in shame. “I am not worthy!” and we wait for the blow to fall, only to be surprised by the grace of the Father’s embrace. There is a deeper and more profound answer to shame. The cross of Jesus is God’s embrace of humanity, taking our shame and bringing transformation.

Read more of Mark’s articles at Cross-Cultural Impact in the 21st Century

Easter Surprise!

While I love Christmas and Easter, over the years as a pastor I found it an annual challenge to find something fresh to add to my preaching. I would thrill at any new insight that would add a new voice to the message. One year the Pastor of the College Church in Wheaton Illinois, Kent Hughes, introduced me to a familiar passage with an added twist. At his advice, I turned to Matthew 27 and attempted to relive the scene of Pilate’s final judgment from a prison cell on death row with a convicted felon named Barabbas. In verses 16 and 17, it was apparent that Barabbas was living on a bubble. His crimes deserved death, but his name was up for the annual pardon. It takes a bit of imagination, but it’s easy to picture him listening intently to the sounds of the crowd through the bars of his prison window. It would have been almost impossible for him to hear Pilate give the crowd a choice in verse 21. But it would have been impossible for him not to hear the crowd roar out his name: Barabbas! That got his attention. From that point, the only voice he could hear would have been the crowd as it continued to shout out: Crucify Him (verse 22), Crucify Him! (verse 23) Let his blood be on us and on our children! (verse 25.)

"But, I thought I was the one to die?! Isn’t that what the crowd wanted? Isn’t that what my verdict says? Isn’t that what I deserve?"

He had heard all he needed to hear. His life was at an end. It was judgment day. The sound of the crowd would have been in his heart as he heard the guards open the door to his cell. Forget a pardon, it was time to die. Except there was a voice he hadn’t heard. The one that said, “release Barabbas, crucify Jesus [verse 26.]” You can imagine the mental confusion: But, I thought I was the one to die?! Isn’t that what the crowd wanted? Isn’t that what my verdict says? Isn’t that what I deserve? All of that was true, except for one thing. Somehow, by a divine plan, Jesus intervened. The Bible says of Jesus, “He was pierced for our transgressions…crushed for our iniquities…the Lord laid on Him the iniquity of us all (Isaiah 53:5,6)” Somehow, I have to think that Barabbas was the first human to fully appreciate the sheer intensity of that fact. And, somehow, I’d like to think that what he discovered would give me, give all of us, even greater reason to give thanks!

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Good News About Seminary Training

I heard some good news about theological education over the weekend at the Chief Academic Officer’s Meetings of the Association of Theological Schools (ATS). It seems that people are happier with seminary education than we may have thought. Barbara Wheeler of the Auburn Institute reported on data gathered from an array of comprehensive surveys over several years. It seems that the seminary experience is highly rated. Some highlights:

  • Seminary students rated the quality of their educational experience as 3.2 out of 4.0.
  • 95% of graduates said that they would encourage others to pursue ministry.
  • 4 out of 5 would encourage others to attend the same seminary that they did.
  • 4.75 out of 5 would attend the same seminary again if they had the chance.
  • 74% of seminary graduates end up in professional local church ministry. 88% end up in some form of professional ministry.

The attrition rate of Master of Divinity grads who end up in professional ministry is only 1% per year over ten years. Put another way, 90% of grads stay in ministry over 10 years. These numbers are staggering and "blow away" comparables from any other form of professional training such as law or medical school. I agree with Wheeler who said, "I don’t care what your business is, if you can deliver these kinds of results, you are doing phenomenal work." It has become common to criticize seminary as "cemetary" and to generally see it as an outdated and inefficient way of training people for ministry. The numbers say otherwise. Perhaps it’s time to stop seminary-bashing and to begin to think more creatively about how seminaries and churches can leverage this work for the benefit of people and the growth of God’s kingdom.

Making Health Part of a Natural Cycle…

Over the last two months, I’ve been gathering together research in preparation for the Best Practices for Church Boards: Advanced Edition workshop on the role of the Church Board in Vision Development and Strategic Planning. I’ve sorted through a number of coaching programs – from Church Central’s Church Consultancy, to Natural Church Development’s Coaching system, to Stadia’s New Church Strategies, to Outreach Canada’s Vision Renewal. [Hartford Seminary has an interesting list of consultant operations at: http://hirr.hartsem.edu/leadership/consultants.html.] telescopeOne of the things that I’ve discovered is that for the most part each system follows a similar outline: Prepare for evaluation, Evaluate, Analyze, Resolve, Act … and then Monitor a renewed Ministry Plan. When you chart out the steps, it seems so simple and direct. Yet, as I talk with the consultants who guide and coach congregations through the process, it is one of the most difficult shared tasks congregations will endure. At first, I thought that the actual work that went into building a Ministry Plan was what made it so difficult. It is a lot of work. Most of the programs estimate the cost of creating profiles, taking assessments, crafting vision statements, and creating effective communication patterns to take: an average of 6-8 months at the cost of approximately 1 month of a senior pastor’s salary. It’s hard, costly work. But the work is not the most difficult thing. One consultant revealed the greatest hurdle faced by the Church: having the courage to embrace the cold, hard facts. It’s a direct reflection of what Jim Collins defined as the third key element of Great Institutions [Good to Great]: Yes, leadership is about vision. But leadership is equally about creating a climate where the truth is heard and the brutal facts confronted … the good-to-great leaders understood this distinction, creating a culture wherein people had a tremendous opportunity to be heard and, ultimately, for the truth to be heard…to confront the brutal facts and to act on the implications [p, 74,89.] I suppose that it’s no surprise that most churches initiate the Re-Visioning process with a spirit of desperation, as a last resort. They can no longer ignore the brutal truth. And, I suppose it’s no surprise that those who work with such churches have such a sense of critical care. But, it could be different. As I continue to work with such instruments as Best Practices for Church Boards … I take great satisfaction in helping hurting congregations get healthy … but I am also resolved to help healthy churches see the process of Re-Visioning as a natural, normal, expected part of the cycle of their life.

My Non-Christian Friend is an Evangelist?!

When you next meet with your non-Christian friend, make the case to her that she’s an evangelist and ask her about her message and its effect. Whether people have great faith in Jesus Christ or none at all, everyone is “preaching” a message. When they hear the word “evangelist,” most folks think of Billy Graham. Billy’s preached the plain, unadorned gospel of salvation through Jesus Christ to over 200 million people and, through various media, to multiple millions more. But Adolf Hitler was an “evangelist” too! His message, in a book called Mein Kampf, was Aryan European supremacy and that destiny included the needful extermination of all Jews. The cost of his “evangel” was 62 million lives, including nearly 6 million Jews. Both men were evangelists; their messages and the results, however, were incredibly different!Gospel Of course, the world is full of different “evangels”—some are hateful and destructive like Hitler’s; many, many more are hardly positive or helpful because they are the result of people’s being hurt or simply self-absorbed. Your friend would probably agree that many evangelists and their messages could stand improvement at least, if not complete transformation. At Mark 5:1-20 we meet a man with a message. Possessed by demons, his “evangel” was to hurt himself and the people around him. Jesus, out of love and concern, effected a miraculous transformation of both the man (v. 15) and his message (v. 19). Put in his right mind, the man was told, “Go home to your family and tell them how much the Lord has done for you, and how he has had mercy on you.” New man; new message! Make the case to your non-Christian friend that she, like everyone else, is an evangelist. See where it leads. Of course, she may ask you what your “evangel” is. What will you tell her?

Evangel: from the Greek euangelion – translated gospel – click for wikipedia article

The Value of the Locker Room

The locker room is an essential part of the culture of sport. It is an environment charged with team bonding, encouraging speeches and correcting rebukes, practical strategizing, the repair of both cuts and wounded egos, relief from the pressure of the game, the enjoyment of physical and mental refreshment, the adjustment and sharpening of equipment. It is important for the success of the team that it be kept clean and well organized. The atmosphere can cause a team to succeed or to fail. But what happens in the locker room is not the game. Neither the players nor the coach should be satisfied with good relationships in the locker room, even though only healthy cooperation will ensure success in the game. Both players and coach have a role to play on the field and it is the quality and function of the relationships on the field that guide the coach in shaping the activity in the locker room. The team is not judged on how they relate in the locker room, but how they perform in the heat of contest. The church organization – building, services, programs – is the locker room. The people are the players. Those in leadership play the role of the coach. The occupational hazard of the leadership is to engineer a clean, well-organized, enthusiastic locker room with excellent speeches explaining the rule book – and miss out on the essential aspect of coordinating the team’s effort to bring about gospel transformation. In the final analysis, the church will be judged not on the activity in the locker room, but on how they play the game of life, in the world.

Read more of Mark’s articles at Cross-Cultural Impact in the 21st Century

Doing it ‘the Lord’s Way’

In a post-Super Bowl comment, winning coach Tony Dungy is quoted as saying, ".more than anything else, Lovie Smith and I are not only African-American, but also Christian coaches, showing you can do it the Lord’s way." He doesn’t drink or rant and rave at his players or curse them. Such things are not necessary for good coaching. You can coach in the NFL using God’s values and still reach the top. The ability to control what you say reflects an attitude of heart, a personal discipline that is committed to goodness. Today, Northwest Baptist Seminary is launching a newly redesigned website. Our first desire is to promote thoughtful, godly discussion around key contemporary issues, seeking the Lord’s way in such matters to the best of our ability. Secondly, we want to provide useful resources that will help ministry leaders in churches and other Christian agencies fulfill their calling with excellence, doing things the Lord’s way. And thirdly, we want to demonstrate what it means to think Christianly, applying our minds to follow the Lord’s way. Doing things the Lord’s way is a discipline of learned obedience. Only when we know and understand the Lord’s way can we possibly discern its influence on and implications for our daily living. In his ‘Sermon on the Mount’ (Matthew 5-7) Jesus pressed his followers to live the Lord’s way. Wise people will listen to him, learn and respond; fools will hear, disregard him and crash. The Lord’s way begins by going through a ‘narrow gate’, the way of salvation as Jesus defined it, and follows a pressured road, but it leads to life. The Lord’s way is not popular or the way most frequently chosen. Jesus said there were few who would find it. But he also promised that if we truly seek it, God will disclose the way and enable us to find it. The Lord’s way provides ‘the salt’ and ‘the light’ that our world needs. Our prayer is that this website will be one way through which people might discern, discover and find life in the Lord’s way.

When Emerging Leaders Go BOOM!

Over the last three years as I’ve been seeking to create instruments to empower home-grown leaders, I’ve noticed that the greatest personal interest being shown comes from people of a certain age. Let me share an example: “I am an engineer, 50 years old, chair of our church board … my wife and I have been praying about our future plans to devote ourselves to full-time ministry in the next 5 years.”

I suppose I shouldn’t be surprised to discover a cultural phenomenon that is creating a huge impact in the church – the Baby-Boomer generation in transition. Over the last month, it has not been hard to collect a significant amount of research. This movement has been tracked by researchers for over a decade.  Consider a few of the details:

  • 1 baby boomer retires every 7 seconds in the US.
  • Baby Boomers [those born after WWII through early 1960’s] make up 25% of the total population of North America.
  • Baby Boomers in the US number 82 million. In 2001, the leading edge of this group turned 55.
  • Financial planners have recorded a significant shift in retirement planning indicating a significant rise in early-retirement, and active retirement.
  • Baby Boomers have the highest volunteer participation rate of any demographic group.
  • There are 12 million self-described Evangelical Christian baby boomers according to the Wall Street Journal.

The age wave is beginning to break over society with surprising impact. While Boomers have been sometimes branded as the most selfish generation, there is evidence that as they age they are proving to be much different. A study from the Corporation for National and Community Service in 2005 revealed that Boomers are not only more active in volunteer participation, but fully expect to extend their volunteer commitments to more mature – even career – levels.

This surge is being felt in a number of arenas. It has created an impact in the world of missions. In late 2005, Wycliffe Bible Translators built a volunteer mobilization center in Orlando, Florida in an attempt to keep up with their largest sector of missionary growth. Since the year 2000, Wycliffe has experienced an average of 40% annual increase in the number of “Boomer Missionaries.” Martin Huyett, Wycliffe’s vice-president for volunteer services explained, “these people have a certain amount of freedom and control … they want to do something significant, not just write checks.”

Along with Wycliffe, many mission organizations have begun to realize the value of the Boomer generation as the most healthy, well-financed, and highly educated retirement generation in history. According to Martin Huyett, “today’s 60-year-old is mature and needs far less training in living skills than his or her younger counterparts … a person in his or her 50’s and above has triumphed through their productive years and has built-in strategies for success.”

One organization, The Finisher’s Project, was founded by Nelson Malwitz as a way to match Boomers with the growing list of ministry opportunities provided by Mission agencies. Currently, the Finisher’s Project is working with 100 organizations, has placed over 1,000 people in full-time missions, has 1,000 people in process, and has an additional 1,200 people expressing their intention to make a transition in the next 2 years. Todd Johnson of the Center for the Study of Global Christianity said, “Most mission agencies are trying to work with this trend … that 20 years ago was unwelcome.”

Engaging “seniors” [according to Win Arn, Boomers prefer the title “middle adults”] in ministry may have been “unwelcome” 20 years ago. Now, they appear to be absolutely crucial to the life of the church. Jim Hughes, professor of Aging at Abilene Christian University, has questioned several conventional thoughts that may stand in the way of propelling Boomers into service. One has been the emphasis on youth ministry – with the conventional wisdom being that youth are the most open to faith commitments. Considering the level of interest in “significance studies” reflected in books like Bob Buford’s Half-Time, older adults are proving to be extremely responsive to issues of faith.

Another idea is that age, for older people, equals inertia. The reality of the Boomer generation is that there is an eagerness for change. Life passages such as retirement, the “empty nest” syndrome, are no longer viewed as debilitating. Instead, Boomers are proving to value mobility and the freedom to pursue creative options. Nelson Malwitz of the Finishers Project described this attitude: “as you hit 50, you no longer count your years from the time you were born, but you count the amount of time you have left. The BIG idea [of the Boomers] has to do with finishing well.” Backing up his comments, a survey sponsored by the Finishers Project among 600 evangelical Boomers reported that 61% are planning to retire early [as soon as possible as no later than 65] and pursue a second career. 54% said that they would consider a second career in missions. 81% expect to be able to pursue this service together with their spouse. 

As I reflect on the growing body of statistics generated by the explosion of the Boomer generation, I find myself almost overwhelmed by the sheer number of implications. Apart from the fact that many of them are intensely personal [since I, too, am a Boomer] each seem to have a consequence for the future of the church. Let me share three quick discoveries:

1. The Boomers are ready – use them or lose them: Jim Hughes of the Abilene Christian University writes, “many churches look to younger people to fill significant roles, leaving older adults to trivial tasks.” Many Boomer post-retirement plans are being built around significance, mission, and impact. With their proven record of life-skills and initiative, if their Church won’t match their intentions in a serious fashion, they will find other avenues to influence their world.

2. The Boomers are capable – adapt and enjoy: One of the things I have noticed as I’ve sought to empower emerging leaders is that very few of them have aspirations for what the church would consider conventional ministry. Very few 50 year olds are eager to become Senior Pastors. Instead, one of the reasons that they are considering a more mature level of ministry is that God has stimulated a burden in their hearts for specific ministries – some of which are unique and exceptional. Todd Johnson, of Gordon-Conwell Theological Seminary reports that the Boomers are more interested in being active than just giving money. They have a passion to “start NGO’s, orphanages, business centers, health clinics, all at local levels.”  Churches that strategically empower Boomers are discovering themselves suddenly engaged in ministries beyond their imagining.

3. The Boomers are passionate – put them at the nozzle: I discovered one subtle, but profound, comment that revealed the Boomer attitude. Their vocabulary reflects a difference in generational attitude. When it came to management and administration, Boomer’s parents would frequently use the word “delegate.” On the other hand, when Boomers speak of management and administration, they more frequently use the word “empower.” The difference between the two words reveals, I think, the key to mobilizing this generation in the local church. Since they already possess a history of initiative and responsibility, when it comes to initiating Boomer ministries – they should be set free to identify the target and aim the flow of ministry.

Those are just three quick, off the cuff reflections. You may have more – and I’d love to hear them. Better yet, maybe your church should hear them too.

Sources: Articles:

“Retirement: Retirees May Become Ministry Cutting Edge”, Andy Butcher, Christianity Today Online, 16 June 1997  [http://ctlibrary.com/1140]

“A Boom for Missions” John Kennedy, Christianity Today Online, February 2007 [www.christianitytoday.com/ct/2007/February/18.20html]

“Boomers: The New Wave of Volunteer Missionaries” Alex Coffin, Christian Newswire, 14 November 2007 [www.christiannewswire.com/new/356371502.html]

“Issue Brief: Baby Boomers and Volunteering: An Analysis of the Current Population Survey”, Corporation for National and Community Service, December, 2005 [www.nationalservice.gov]

Books:

FutureThink: How To Think Clearly In A Time Of Change, Edie Weiner and Arnold Brown, Pearson Prentice Hall, Toronto, 2006.

Organizations:

Finishers Project: www.finishers.org

Home Grown Ministers

In the May/June 2005 issue of the Evangelical Baptist magazine [p. 16], I wrote of the new trends in leadership development that demand attention. In it were themes that have I’ve echoed at the FEBBCY association meeting in Vernon, in conversations with pastors and leaders. The message has, for me, almost become a mantra.

Quick review: surveys reported in 1999 that 4% of people in ministry were "home-grown" ministers. By 2003, the number had doubled to 8%, and estimates [which are proving already to be low] were that by the year 2010 30% of people in ministry would have emerged into mature ministry from within the fellowship of the local congregation. The Church is proving to be God’s chosen source for a new generation of ministers.

Over time I have noticed two general responses to this news:

1. A few people find this to be a bit disturbing. Just a few. For at least 50 years the standard conduit for leadership development has been a fairly direct academic route. The path to ministry led from Secondary School graduation to Bible School/University to Seminary.directly into Ministry as a final career. While there still are good numbers of people who follow that direct path, it is in decline [the average age of students in Seminary is in the mid-30’s.] This decline disturbs some people who possess a number of fears including a question over the survival of precious institutions [like Bible Schools.] The fact is, these institutions are working hard to refocus their efforts to target an older, church-based audience.

2. Most people celebrate the news with the comment that "it sounds so Biblical." After all, the Church has, from the beginning, been the environment where leaders have emerged into mature ministry. The assumption was made in the book of Ephesians that a spirit-led fellowship would "prepare God’s people for works of service, so that the body of Christ may be built up and we all reach unity in the faith and in the knowledge of the Son of God and become mature attaining to the whole measure of the fullness of Christ [4:12-13]"  In the Pastoral Epistles, Timothy and Titus were directed to identify leaders from within congregations and empower them into mature ministry. When most people hear about the trend of "home-grown" leaders, they see a return to a Biblical pattern.

One pastor added a further reflection. He shared his reflections on how people like John Maxwell have identified the pastorate as a "toxic profession" in light of what appears to be growing numbers of conflicts between pastors and churches. One of the reasons he identified was that the conventional route to ministry created distance between pastors and churches. Churches sent emerging leaders away to get trained, and then imported other leaders in to serve. "No wonder there’s a disconnect," he said. Good point.

My reaction to this is mixed. On one hand, I am thrilled to see the "leadership culture" of the local church strengthened. It is a sign of health, and an indication that Ministry is a natural expression of the whole process of Spiritual development. People are growing into ministry, and God is guiding them all the way.

On the other hand, I am concerned that we may cut the development process short. Home-grown leaders are moving into mature ministry, and they are being discovered primarily because of their ability to run programs well. But, being a mature minister is more than being a good mechanic.

I continue to find Paul’s orders to Titus to be a challenge. In Titus 1:5, Titus was ordered to appoint elders to lead the churches in Crete. Nowhere in those orders do I find: "an elder must be one who can run a good program, an elder must be one who preaches a powerful sermon, an elder must be one who can chair an efficient board meeting." The criterion given Titus go deeper. The qualifications of a mature minister are largely a matter of character.

Not long ago, I was reviewing a list of competencies that would guide the training of a mature minister. It caused me to think of the distinctive marks I’ve seen in those who have influenced my life, those who have lived lives of profound impact in ministry. Three phrases began to form in my mind. They were people possessed of: a greatness of soul, a depth of perspective, and a breadth of wisdom.

They were also people who were also able to perform with excellence. But the weight of their character went far beyond the programs they ran. And, I suppose the focus of training that we would design for the "home-grown ministers" would have to center on these profound dimensions of inner character.

During this next year, I hope to galvanize a plan for churches to design a program of development for their emerging leaders. I’ve already discovered that some people discount some of the offerings available from academic institutions as irrelevant. Fields of study like Theology or Spiritual Formation pale in comparison to what are viewed as practical "how-to" courses. While such courses appear irrelevant, they demand reflection – and produce such things as "greatness of soul."

REFLECT:

I would appreciate your response. As I seek to catalog the competencies that would go into Leadership Development, what would you identify? As you have been engaged in ministry, what are the resources of character you have had to draw on? As you have learned dependence on God, what competencies has the Holy Spirit brought to life in you? As you think of those who God has used in profound ministry – what is it that allowed them to serve so well?

New trends in leadership development

In September 2001, the Alban Institute issued a special report identifying three major crises facing the North American church. Two of the three related directly to leadership development. A key finding confirmed the experience of most denominations; there is "a shortage of clergy to meet current congregational demands."[1] In essence, the attrition rate among the current pastoral leaders either matched or exceeded the replenishment rate. At the same time, the church is facing a period of growth where the need for mature ministers is expanding. In February 2005, Debra Fieguth reported in Christianity Today the results of three national polls conducted by Focus on the Family, Time Canada, and the Vanier Institute. For the first time in decades, weekly church attendance had risen in Canada, up 25% from the year 2000.[2]It is easy to identify a mounting challenge. While the numbers for the Fellowship of Evangelical Baptist Churches in Canada are difficult to calculate, in May 2003 it was estimated that 600 new, trained ministry leaders would be needed within a decade.[3] Over the next 10 years we need to see hundreds of newly trained pastors, church planters, missionaries, chaplains, evangelists, youth pastors, children’s ministers, theologians and Bible teachers emerge in our midst.

New generation takes a new career path.

We need to ask, "What is God’s chosen source for a new generation of ministers?" In the past, young people often moved into ministry as they would other vocations. After graduating from secondary school, they entered Bible school or university, and then proceeded to seminary to prepare for ministry. While such a flow continues, it is no longer the path followed by the majority of the current generation. In January 2005, Time Magazine reported on a phenomenon affecting the entire marketplace.[4] To a large extent, young people do not expect to settle on a career path until their 30’s. Social scientists call them "Twixters." They keep their options open, expect to experience a variety of careers, and delay making permanent commitments to family, career and ministry. Unsurprisingly, the average age of a seminarian across Canada is in the mid-30’s.

Once again, the big question is: "Where will God draw out a new generation of leaders and ministers to meet the needs of the harvest?"

The "homegrown" factor.

In 1999, Thom Rainer and the members of his research team at Church Central discovered a fascinating development.[5] In researching over 4,000 churches in North America, they uncovered a movement they entitled "homegrown ministers." At the time, it was only a "blip" on the radar, but a growing one. In 1999, 4% of people in ministry were "homegrown." In other words, churches were finding full-time ministry staff from their own membership. Within three years the proportion of "homegrown ministers" had doubled to 8%. God was doing something surprising. In 2003, researchers projected that by the year 2010, over 30% of people in ministry would be "homegrown." This figure has already proven to be a low estimate. In October 2004, Tom Harper, the publisher of Church Central, reported that 38% of all church and Christian non-profit leaders have come into their ministry as a second, third, or fourth career. We can draw some significant conclusions from this new trend. First, ministry is an expression of spiritual development and maturity. As people grow in faith, they learn the joy of service and ministry. The principle found in Matthew 25 in the parable of the talents is expressed. The Master reviews the investments made by his servants and promotes some of the good and faithful ones to positions of greater responsibility. A second conclusion is that God has designed the church to be the culture for developing leaders. People are brought to faith within the church and that is where they learn spiritual disciplines, discover their God-given purpose in life, and develop skills for ministry. A church that identifies itself as God’s chosen culture to develop leaders unites all of these into a meaningful process. People expect to grow, and it’s no surprise that when they do, God is able to tap a few on the shoulder with the invitation to "take it to a new level." A third conclusion is that those responsible for leadership development need to direct their attention to the church. It’s not unusual to hear pastors report conversations like this one: Pastor, I need your advice. I’ve got a reasonably successful career, and spend a lot of time at work, I find that I am living for the two hours a week when I am leading a Bible study.I can’t seem to shake this feeling that God wants me to kick it up a notch. What should I do? The efforts of the Northwest Centre for Leadership Development, and the FLTA need to focus on the answer to that question. What should a person do when God’s call them? The tools that are being developed, "Reproducing Spiritual Leaders, Heart for Ministry – a 12-session assessment study for pastors to serve as mentors with emerging leaders" are critical to the future of the church.

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  1. Wind, James P. and Gilbert Rendle, An Alban Institute Special Report: The Leadership Situation Facing American Congregations. September 2001 – available via download Duke University’s publication Pulpit and Pew, a journal devoted to research on Pastoral Leadership: www.pulpitandpew.duke.edu/links.html.
  2. Fieguth, Debra. "Finally, Church Growth in Canada", Christianity Today Daily Newsletter, 1 February 2005.
  3. Northwest Baptist Seminary FAQ, edition 3, 23 May 2003.
  4. Grossman, Lev. "Grow Up? Not So Fast." Time Magazine, 24 January 2005.
  5. Rainer, Thom. "Ten Predictions for the Church by 2010", Church Health Today enewsletter, Church Central, 10 January 2003.