Reaching Beyond Our Church Walls

How can be more effective in outreach or evangelism? Take a look at this brief post I wrote for Christian Ministry class.

Only by knowing your target will you know what language to speak. Paul addressed Jews differently than Gentiles. Beside English speakers, we have ethnic groups speaking only Portuguese and Hispanic in this town. Cultural, intellectual, economic and other differences abound. Effective communication demands knowledge. “We were doing pretty well except … one dreadful night we tried out hip-hop worship on a bunch of white indie rocker kids.”[1] In starting a service blindly:

I had failed to think missionally about who we would reach out with, who we would reach out to, or how we would reach out …I had wrongly thought only attractionally … if I had a good band and … preached a good sermon, we could put together a good event that would attract lots of people … I failed miserably. As this train wreck of a church service rolled along … it became painfully clear that I had …to pull the plug and pronounce the death sentence.[2]

Warren states, “…human beings are so different, no single church can possibly reach everyone.”[3] He illustrates this with a radio station trying diverse musical styles as its format: classical, heavy metal etc. Who would listen? Driscoll started an additional service utilizing other musical styles to accomplish reaching the indie rockers as well as the hip-hoppers. Paul said, “I have become all things to all men so that by all possible means I might save some” (1 Cor 9:22).

Demographic targeting involves customs, culture, race, economics, education, age, marital status etc. “Young adults … have different hopes and fears than retirees.”[4]Warren writes, “… geographic targeting … means you identify where the people live that you want to reach.”[5] He recommends using a map and determining geographic and time distance from the church. This shows your “evangelistic fishing pond.”[6]

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[1] Mark Driscoll, Confessions of a Reformission Rev.: Hard Lessons from an Emerging Missional Church (Grand Rapids: Zondervan, 2006), 93.

[2] Ibid., 101.

[3] Rick Warren, The Purpose Driven Church: Growth Without Compromising Your Message and Mission (Grand Rapids: Zondervan, 1995), 156.

[4] Ibid., 164.

[5] Ibid., 161.

[6] Ibid.

The Bible. New International Version.

Delight, Commit, Trust

“Delight yourself in the LORD and he will give you the desires of your heart. Commit your way to the LORD” (Ps 37:4-5a). Critical decisions require knowledge of God’s will achieved by delighting in him, knowing his voice and committing everything to him.

Engaging those around us is crucial in decision making, each bringing different gifts. Our church’s confirmation program was woefully inadequate, severely flawed. It is under the umbrella of Christian Education, which I chair. As the pastor’s project, our ideas were continually discounted. He left; opportunity arrived for revamping the program ensuring our youth encountered God.

“Plans fail for lack of counsel, but with many advisers they succeed” (Prv 15:22). The former chair rejoined the committee. A gifted retired teacher experienced in curriculum writing, involved with the youth, and voila, a new curriculum was born. We were all involved and unanimously approved it.

“One important part of organizational communications is to convey the mission, vision, and values so that all … understand the big picture of what is trying to be accomplished.”(Lussier & Achua, 2007, p. 198) We presented the plan to the church council, receiving their blessing to proceed. val(Holy Bible New International Version 1984 )ues

“… Trust in him and he will do this” (Ps 37:5b). Vicar Todd, substitute pastor, next hurdle, was supportive and became involved. We now team teach the third year class.

References

Lussier, R. N., & Achua, C. F. (2007). Leadership Theory, Application,

Skill Development (3rd ed.). Mason, OH: Thomson Southwestern.

Holy Bible (1984). New International Version. Grand Rapids, MI: Zondervan.

The Road to Postmodernity

How did we get to this postmodern post Christian era? Take a look below.

The Classical view was humanistic/sacred whereas the Modern orientation was scientific/secular. “Modern science requires only one ontological level, the physical,”[1] beginning and ending with sensory perception. Science’s indices are space, time, matter or energy, which are convertible.[2] Being one planed, “…to speak of anything in science as having a different ontological status—as better, say, or more real—is to speak nonsense.”[3]

Modernism defined knowledge by what could be learned by study of physical objects. “…there is … only one kind of entity in the world ... physical objects; and … only one kind of knowledge … the kind that natural scientists have.”[4] Impressive achievements wrought by technology, demonstrated the truth they proposed.

Postmodernity reacts to Modernity in recognizing Enlightenment rationalism’s failure, “call[ing] into question the ideals, principles, and values that lay at the heart of the modern mind-set”[5] Postmodernism is a “pervasive repudiation of things modern.”[6] There is a distrust of metanarratives. Postmodernism reacts to reason and science’s supremacy that pervaded Modernism. It emphasizes story as opposed to propositional truth. “Emerging postmoderns see consumerism as another modern malignancy, not unlike reductionist rationalism, because of the havoc it inflicts upon the individual soul, upon cultures, and upon the planet as a whole.”[7]

We are challenged to present the gospel in a context understandable to postmoderns. Their openness to spiritual things is an opportunity. Metanarratives are rejected, but narratives are not. The emphasis on story provides an opening to share our stories, our testimonies of the transformational power of Christ. “Postmoderns see Christianity as a narrative around which they orient their lives.”[8]An incarnational lifestyle is the key means of reaching postmoderns.

“To think that the person and work of Jesus Christ demands that we ourselves embody a politic in the form of the church with given social practices that engage society as an embodied presence, is completely alien to the evangelical mind.”[9] We must “shift from an apologetics of demonstration (reason) to one of proclamation (through ecclesial witness).”[10] Openness to criticisms leveled at the church by postmoderns is important; recognizing that today’s church was largely influenced by Modernism

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[1] Smith, The Way Things Are, 6.

[2] Ibid.

[3] Ibid.

[4] Ibid., 7.

[5] H. S. Horton-Parker, “Some Key Terms for the Study of the Philososphy of Religion,” Version 2, 2005.

[6] Ibid.

[7] “The Three Postmoderns: A Short Explanation.’

[8] Bruce Ellis Benson, “What is Postmodernism,?” Online: http://www.anewkindofconversation.com/ [27 August 2007].

[9] David Fitch, “Postmodernity vs. the Gospel?,” The Church and Postmodern Culture, August-December 2006, n. p. Online: http://churchandpomo.typepad.com/ [29 August 2007].

[10] Ibid.

A Profound Mystery

Belonging to Christ as “a bride in relationship to her loving and caring bridegroom (Eph 5:25-32) [1]is my most cherished image. Though “bride,” is absent from the passage, its meaning “is a profound mystery … I am talking about Christ and the church” (Eph 5:32).

Having been under loved and well loved, this interconnectedness with Christ is richer, dearer as my husband ministers love to me. “Christ loved … and gave himself up for her” (Eph 5:25). “It was on the cross that our Lord gave himself up for his bride … all the more telling, since ekklesia is feminine.”[2] Encouraging my education and vocation, Ray lovingly sacrifices.

Christ’s “mak[ing] her holy, cleansing her …washing with water” (Eph 5:26), loving her as is, but transforming her as “separate for himself a people for his own possession”[3] is profound. Paul possibly “was alluding to the purification of the bride before the marriage ceremony (Ezek 16:9).”[4] His “radiant church” (Eph 5:27a) “in unsullied splendor … Paul … applies … to the presentation of the church as a pure virgin to Christ her husband,”[5] normally the bridegroom’s friend’s function. Christ “introduces the bride to the bridegroom … himself.”[6]

Unlike some spouses, Christ continually cares for his bride, us (Eph 5:29). Connected, united, we are “members of his body” (Eph 5:30). This relationship “is a profound mystery” (Eph 5:32).

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[1] Gerald F. Hawthorne, Ralph P. Martin and Daniel G. Reid, eds., Dictionary of Paul and His Letters (Downers Grove, IL: InterVarsity Press, 1993), 248.

[2] Frank E. Gaebelein, ed., The Expositor’s Bible Commentary, Volume 11 (Grand Rapids: Zondervan, 1981), 76.

[3] Ibid.

[4] Ibid., 77.

[5] Ibid.

[6] Ibid.

The Bible. New International Version.

This is a powerful article about suffering.

Looking at God from Ground Zero

by Carolyn Custis James

September 11, 2007 |

Memory fades. Time and distance work gradually on us until the unbearable images of 9/11 and the ensuing nightmares finally release their grip—at least for those of us who didn’t suffer personal losses.

We’re sleeping peacefully through the night again. Air travel may be fraught with long lines, delays, and inconveniences in the aftermath of 9/11. But once the cabin door slams shut and the plane rolls onto the tarmac, we’re back to reading books again, dozing off for in-flight naps, and laughing out loud over comedy re-runs. We’re no longer nervously assessing other passengers or having our blood run cold at every thump of turbulence or unfamiliar noise.

Sometimes a fading memory can be a blessing. Sleepless nights and fear of flying can be debilitating. Sometimes, however, fading memories take away too much from us. We may be feeling better. But have we timidly tiptoed away from important questions we’re supposed to be asking? Have we politely excused ourselves from wrestling with God when a smoldering Ground Zero compels us to engage?

I cringe along with everyone else when Larry King puts some Christian leader on the spot with “Where was God on 9/ll?” or “Have you lost your faith?” But what makes me even more uncomfortable is when the losses are more personal and the awkward questions are coming from the tear-splotched pages of my private journal or from the lips of some hurting person who has turned to me for help.

Surprisingly, the Bible doesn’t share my discomfort or shy away from tough questions about God. The writers of Scripture don’t edit out sections of the story that make God look bad. To the contrary, they are brutally honest about the evil in this world, the suffering that results, and the questions that naturally arise about God from tragic situations he has the power to prevent, but doesn’t. These writers take us right up to the edge where, in the company of fellow-strugglers like Job, Abraham, Naomi, Hannah, David, Habakkuk, Jonah, and others, we confront the mysteries of a God who regularly baffles us, and we cannot fully explain.

Their honesty is a gift to us, for it opens the door for us to be honest too when God makes no sense to us and we are struggling to trust him. It is a gift we as leaders can pass on to others as we are open about the fact that we don’t have all the answers and we wrestle with doubts too.

This kind of honesty was a mercy to me last December when my brother-in-law, Kelly James, and his two climbing partners died on Mount Hood and my family faced our own Ground Zero. I found Naomi (now upgraded from a bitter complainer to a female Job) to be good company—better than someone who is trying to talk me out of being sad or giving superficial answers to an ache that runs bone deep.

Little by little I’m learning that, although the intense grief and bad dreams may subside, the questions are important for they compel us to look more closely at God and strive to understand him better. God invites our honesty for this is where he does some of the deepest work in the soul of his child and where faith, instead of being destroyed, miraculously flourishes.

We may be able to sleep once more, and I for one think that is a good thing. But may we never forget the events of 9/11 and may the memories of that infamous day drive us fearlessly to probe the heart of our great God.

Carolyn Custis James (MA in biblical studies) is a vibrant new voice with a biblical and affirming message for women. Her vision is eloquently and passionately articulated in her books, When Life and Beliefs Collide: How Knowing God Makes a Difference (Zondervan, 2001), Lost Women of the Bible: Finding Strength and Significance through Their Stories (Zondervan, 2005), and The Gospel of Ruth: Loving God Enough to Break the Rules, scheduled for release from Zondervan in early 2008. Carolyn is the president of WhitbyForum, a ministry dedicated to helping women go deeper in their relationship with God and serve him alongside their Christian brothers.

The World Trade Center image is licensed under Creative Commons Attribution 2.5. It was taken by Wikipedia user Kafziel in September 2001.

Posted by Caryn Rivadeneira on September 11, 2007

http://blog.christianitytoday.com/giftedforleadership/2007/09/looking_at_god_from_ground_zer.html#more

Conversion, Call and Consequences

These are some observations regarding Paul's conversion in Acts.

Acts contains elements of conversion and call in each passage. Ananias doubted Paul’s status until God’s revelation (Acts 9:13). Paul only received the Holy Spirit when Ananias laid hands on him (Acts 9:17). Paul was baptized, demonstrating belonging to Christ (Acts 9:18). If strictly a calling, he would have previously been baptized.

Acts 22:16, “…be baptized and wash your sins away” indicates conversion, the significance of which Paul teaches in Romans 6:3, 4; Galatians 3:27; Ephesians 4:4-6 and Colossians 2:12. Each passage implicates new life in Christ. Baptism’s presence signifies conversion.

Paul’s commissioning is also intrinsic to the pericopes. God tells Ananias of Paul’s work (Acts 9:15). Paul immediately started preaching in the synagogues (Acts 9:20). God sends Paul to the gentiles (Acts 22:21). God appoints Paul as a servant and witness (Acts 26:16). Could this indicate conversion (servant) and calling (witness)? Acts twenty-six places greater emphasis on Paul’s ministry.

“The Acts material is essential to understanding the events surrounding Paul’s conversion/call experience.[1]. After reading DPL, I not only see Paul’s conversion in Acts, but calling also. Later Christians may model Paul since conversion precedes proclamation. The unique feature is that field to which God calls. Unlike most, Paul’s preaching immediately followed conversion due to scripture knowledge. “The result of the conversion/call experience in which Paul came to know Christ is a complete transformation.”[2]

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[1] Gerald F. Hawthorne, Ralph P. Martin and Daniel G. Reid, eds., Dictionary of Paul and His Letters (Downers Grove, IL: InterVarsity Press, 1993, 158.

[2] Ibid., 159.

The Bible. New International Version.

Apostle Paul, a Brief Introduction

Being “born in Tarsus, an important city of Cilicia,”[1]would insure that there was Greco-Roman influence in Paul’s life. He was born a Roman citizen, through his father, which:

Assured certain privileges, among them the right to appeal to the imperial court (Acts 25:11, 21; 25:32; 28:19). Paul’s use of Greek confirms his origin as a Hellenistic Jew of the Dispersion, at home in the urban culture of the Greco-Roman world. Paul’s loyalty to his ancestral faith remained a mark of pride.[2]

Paul took great pride in his Jewish heritage.

If anyone else thinks he has reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for legalistic righteousness, faultless (Phil 3:4-6).

His family was evidently very pious since he was sent to Jerusalem as a youth to study under Gamaliel (see Acts 22:3). A Jewish education in the holy city of Jerusalem was highly valued.

According to N. T. Wright, the issues that concerned first century Jews were:

What it meant to be part of God’s people, to be loyal to Torah, to maintain Jewish identity in the face of the all-encroaching pagan world, and … to await the coming of God’s kingdom, of the ‘age to come’ promised by the prophets, of Israel’s redemption .[3]

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[1] Paul J. Achtemeier, ed., The HarperCollins Bible Dictionary (San Francisco: HarperSanFrancisco, 1985), 814.

[2] Ibid.

[3] N. T. Wright, Paul In Fresh Perspective (Minneapolis: Fortress Press, 2005), 4.