In Case You Missed It

At The Peoples Next Door, Keelan Cook shared a word of caution about “relationship evangelism.” Keelan writes:

I can remember  Monday night visitation at church. We would all meet up at the church building to pair up and take any visitor cards from the Sunday before and go visit the new families and share the gospel with them. In addition, it was standard procedure to go door-to-door in the neighborhoods around their house and talk to people we had never met and attempt to share the gospel with them. We were given tracts, taught simple presentations, and armed with some questions that should allow us to get into a gospel conversation with a stranger.

 

That is not cool anymore.

 

Over the last couple of decades, “door knocking” has passed out of fashion and been replaced by “relationship evangelism.” Now, before you think I am a critic of developing relationships with lost people to share the gospel, let me take my stand as a fan of relationship evangelism. I am largely in favor of this shift. Often (but not always!) it better suits the culture we find ourselves in today. However, like all good things, the term “relationship evangelism” has its fair share of abuse.

 

Working at a seminary, I get to see a lot of students attempting to share their faith. Here are a few abuses I regularly encounter concerning “relationship evangelism.”

 

Southeastern Seminary Ph.D. student Spence Spencer recently (successfully) defended his dissertation. He shared some thoughts at his personal blog about the experience.

I still have that feeling of contentment in light of last Tuesday. Not because of the results of the election, but because I successfully defended my doctoral dissertation. I’ll leave the politics to others; frankly, I’m just glad this election cycle is over.

 

Seminary has been the best decade of my life. I started on my Master of Divinity in the Fall of 2005. It’s now the Fall of 2016 and I’ve finally completed the final step of the process. All that remains are a few typographical revisions and graduation. I’ve invested the arm and a leg that it costs to get regalia, so that’s out of the way.

 

For the handful of folks that read my blog and are interested, I’ve been summarizing some lessons learned from each stage of the game. Today I’m going to do the same for my dissertation defense.

 

Readers should recognize that some of this depends on your topic, discipline, and committee composition. However, in general, here are the lessons I learned

 

Trevin Wax recently shared an article with two reminders about prayer from the Korean church.

Earlier this week, I posted a few pictures from our trip to South Korea, where we launched The Gospel Project in Korean. As I’ve been processing the events during our brief sojourn in this beautiful land, I’ve kept returning to a couple of Korean prayer practices that challenge me.

 

Here are two areas in which the Korean church has something to teach us in the West.

 

Alysha Clark posted at the Intersect Project website discussing how Christians should think about medical research. Alysha writes:

You scroll through your Facebook feed. One person shares an article that warns of the dangers of vaccinations. Another claims pharmaceutical companies are withholding cures for deadly diseases. Yet another person complains about the dangers of GMOs.

 

Each of these claims share one core assumption: We can’t trust medical or industrial research and development.

 

As Christians, what should we make of these claims? More importantly, how should we think about medical research?

 

Art Rainer recently published an article at the LifeWay Leadership blog sharing four ways a short temper can hurt your leadership.

There are several verses in the Bible that discuss the dangers of a quick temper. I have been able to work and learn from some great leaders so far. I truly feel blessed.

 

But I know those whose experience differs dramatically from mine. I know those who have worked for leaders with really short fuses. And they hated it. If you are a leader that finds himself or herself with a short temper, be careful.

 

Recently Midwestern Seminary shared a short video with former Southeastern Seminary faculty member (and graduate) Dr. Nathan Finn discussing mistakes churches make when pursuing ethic diversity.

 

In Case You Missed It

Over at the Intersect Project, Nathaniel Williams shared a great post titled: “John the Baptist Died believing Character Matters,” which reminds us that our ultimate allegiance is to a crucified Savior. Nathaniel writes:

A prominent child of privilege had glaring personal weaknesses. He was overly image conscious, and he constantly got in trouble for indulging his hedonistic sexual desires.

 

On paper, he followed God. In practice, he did nothing of the sort.

 

Many of the people ignored his personal transgressions. But a well-known preacher called him out, at great personal cost.

 

This story sounds like it’s ripped from the headlines. In fact, it’s ripped from the history books. This is the story of Herod Antipas and his chief critic, John the Baptist.

 

At the People’s Next Door, Keelan Cook asks: Does your church have  family tree?

We replicate what we celebrate.

 

Everyone knows, buried deep in our bones, is a desire to be more and do more of what we praise. Truthfully, the idea is at the heart of the gospel and our purpose as people created to worship. We become what we worship, and we replicate what we celebrate.

 

This past week, I happened to see a video by Pillar Church in Dumfries, VA. Pillar is a great church just outside of DC, and I consider them a model for others churches when it comes to multiplication.

 

Our church is five years old, and multiplication was a high goal from the beginning. As a church plant, our membership naturally sees the importance of church planting and rallies behind the idea that multiplication is a better success metric than addition. Growing more churches is more important that growing our own church. The idea gets back to our gospel footprint. As we start new congregations here in the States or send missionaries to start new congregations across the world, we can impact far more areas with missions and mercy. The goal is the spread of the gospel.

 

Scott Hildreth posted earlier this week at the Center for Great Commission Studies reminding us that our place is here, and our time is now. Dr. Hildreth writes:

We are living through a very difficult time in our country. Friendships are being strained. Children are being exposed to embarrassing information. Hostility is oozing (maybe even spewing) from every pore and crack in society. Old wounds are ripped open and old enemies seem to be mounting again.

 

It is frustrating.

It is frightening.

It is nauseating and exhausting

AND –

It is also tempting to wish we did not have to live here or, that we were not living here, now.

 

This temptation leads us to search for safe places to hide until the storm is passed. We want to protect our faith, our families, our way of life. These reactions are normal and to be expected; however, I want to suggest that they should not be the Christian’s response to our current cultural crisis. Rather than wishing for a different life in a different place and different time, let’s embrace these challenges as God’s mission field. Nothing we are enduring has voided God’s mission nor will it derail His plan. However, we are his body and his mission must advance through us. Rather than hunkering down until the storm passes, let’s step out into the wild weather and recognize that God’s place for us is here and God’s time for us is now.

 

How shall we live as missionaries in this current society?

 

Dr. Nathan Finn recently shared a post with an important reminder about neighbor love and the upcoming election.

This year’s presidential election is unique in that both major party candidates are remarkably unpopular as individuals. It really is remarkable that so many Republicans and Democrats have spent so much time more or less apologizing for their support of their respective candidates. No doubt political scientists and historians will be studying this phenomenon for many years to come.

 

Thom Rainer posted at his personal blog giving five ways to stop the decline in your church.

Is there any hope for our church? Are we doomed to close the doors of this church after over a century in this community?

 

Those questions were two among many I received recently.

 

A few weeks ago, I wrote a post that explained why churches are dying and declining faster today than historical norms. The article was more clinical and descriptive than hopeful and prescriptive. I promised I would follow up with suggestions and advice. This article is that follow up.

 

You should read this next sentence very carefully. The solutions are not easy. In fact, they will be such a challenge that many church leaders and members will deem them impossible for their churches.

 

That will be a shame.

 

But if you are willing to make changes, to make sacrifices, and to get out of your comfort zones, there is real hope. Allow me to explain by repeating the five challenges in the form of questions followed by my answers.

In Case You Missed It

Alan Cross recently interviewed Dr. Bruce Ashford for his podcast When Heaven and Earth Collide. At SBC Voices, Alan writes about what they discussed.

In this interview, we start by talking about what God might be doing in regard to immigrants and the worldwide refugee crisis – a question that I asked everyone that I interviewed at the Southern Baptists Convention in St. Louis. However, Bruce immediately took us down some unexpected roads into a fascinating discussion involving the worship of God, mission, and the glorious light that God was committed to shine upon Himself through the nations of the world. There are things that I heard in this interview that I had not thought about before – or, at least I had not put it together the way that Bruce did. In seeking to develop a biblical perspective on immigrant and refugee ministry, this type of discussion is exactly what is needed.

 

We talked about Revelation 5, 21, and 22, Isaiah 60, and about what his local church, Summit, in Raleigh-Durham, is doing to engage and serve the nations that have come to them. Bruce serves there as an elder. We went on to talk about the witness of the church in our nation, the need for immigration reform and what it might look like, what justice drenched in mercy would be in this situation and why we need it. We also talked briefly about the incredibly unproductive nature of the current political discussions on immigration. You’ll be interested in what Dr. Ashford had to say about that.

 

At the Intersect Project’s website, Amber Bowen writes on how contemporary art can be the Christian’s unlikely tutor.

And there I was: in the “Citta’ Eterna.” Not to see the glories of ancient Rome or the works of the Renaissance masters. Instead, I was headed to the MaXXI — a famous contemporary art museum.

 

I lived in Italy for four years, immersed in its culture and masterpieces. I then moved back to the states and began to study contemporary philosophy. My studies sent me back desirous of exploring an Italy I hadn’t experienced before through contemporary art. And everyone pointed me to the MaXXI.

 

My best Italian friend is an expert in contemporary art criticism and preservation. We met in Rome for the day and she accompanied me through a breathtaking gallery of 21st century art and architecture, explaining background information, particularities, techniques and perspectives. Most of all, she showed me why she loves contemporary art as a Christian. Through our conversation that afternoon, I gained a greater appreciation for contemporary art. More importantly, I discovered that we Christians can learn important lessons from this art.

 

Keelan Cook shared a post at The Peoples Next Door discussing the dangers of hyper-connectivity for the missionary.

I have the unique fortune of training a good number of missionaries in my role at the seminary and through the church I pastor. It is a real blessing to be a part of equipping young families and singles to uproot their lives and move for the sake of the gospel. A regular component of this training is the use of media in the life of the missionary. Our generation (and all following) are now digital natives. The internet is an assumed part of life for all of us, and most of us are connected every hour of the day and night.

 

The internet has changed missions. Think back to the beginning of the modern missions movement. A move to the mission field virtually severed ties with anyone at home. Certainly, the missionaries maintained as much connection as possible, but that came in the form of letters that took months to deliver and then months more for response. The missionary calling was one of intense separation from church and family, and most often intense isolation from other believers or people from your culture. It was total immersion in a land where no one spoke like you, looked like you, acted like you, or believed like you. This is simply how missions worked all the way up to the middle of the 20th century. Eventually telegraphs and then telephones made more immediate communication possible, but this was extremely limited by location. With air travel, short term teams allowed a physical connection back to church and family in a way that was not possible before.

 

The Baptist Press published an article by Nathan Finn discussing the importance of those who are faithful in pastoral ministry whose work might be unrecognized outside of their communities. Dr. Finn writes:

Kentucky farmer-writer Wendell Berry once gave a lecture wherein he distinguished the “boomers” from the “stickers.” Boomers are the restless, ambitious types who believe the path to prosperity is leaving home and embracing a world of innovation and big cities. Stickers, on the other hand, aspire to maintain their roots in the small towns and country places that nurtured them.

 

Berry was thinking about the future of rural farming and rural America, but his ideas cause me to think about the future of the church and pastoral ministry.

 

As Southern Baptists, we have our own version of pastoral boomers and stickers. The boomers leave their small-town or rural churches, are educated in college and probably seminary, and then head off to serve churches located in the suburbs or the city center. Their prayerful desire is to make a significant Gospel impact in these places of dense populations and cultural influence….While I’m grateful for pastoral boomers, over the past few years I’ve found myself thinking more and more about the stickers. They also normally attend college, though seminary may or may not be in the offing. Many of them are solo pastors, perhaps even bivocational. Instead of heading to more “strategic” settings, pastoral stickers invest themselves in small-town churches and rural congregations — often close to where they were raised.

 

Were early Christians communist? Read as Dr. David Jones discusses in this article at the Intersect Project.

Were early Christians communists?

 

That’s what some Christians conclude when the read about the early Christian converts in the book of Acts who practiced a type of voluntary communal sharing. Acts 2:44–45 reads,

 

And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.

 

Additional details are recorded in Acts 4:32–35:

 

Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. … There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need.

 

Some contemporary believers have suggested that this instance of communal sharing in the early church presents a model for all Christians to follow. Christians should be communists, they say.

 

Indeed, the communal sharing in Acts reflects the biblical ideal of provision for believers (see Psalm 37:25–26) and embodies the principle of lending to those in need (see Deuteronomy 15:7–8; Luke 6:34). Yet the example of communal sharing in the early church is not a viable model for contemporary Christians. Here are a few reasons.