Every sermon text can be preached with an evangelistic application. But this isn’t what we are calling evangelistic preaching. Remember our previous definition: Evangelistic preaching is preaching which expounds God’s Word (it is expository) with the primary aim of the conversion of lost souls (rather than the instruction of God's people). So, though every text can be preached with an evangelistic application, there are certain texts and topics which are especially suitable for such evangelistic preaching. Let me propose four categories of evangelistic sermon:
"Warm-up" sermons
These are sermons we preach to clear and prepare the ground for the gospel. They address some of the common objections to Christianity; the caricatures of and prejudices against Christianity. Such "apologetic" sermons will set out to prove the truth and relevance of Christianity and demonstrate its doctrinal and practical superiority.
Examples: (i) proofs of the resurrection, (ii) evidence for creation v evolution, (iii) one way or many ways to God, (iv) do only good people go to heaven? (v) Bible's analysis of current economic, social, moral problems, etc.
These sermons are aiming at conversion, especially the early stages of conversion. They are clearing away all the rubbish that has accumulated in a sinners mind, to gain a hearing for the gospel. They deal with issues that will open the pathway for Christ and His grace. That's why I call them "warm-up" sermons. We are taking sinners who are cold, prejudiced, and opposed to Christianity, and using God's Word to break up the soil, warm the heart, and provide an opening for the core message of Christ and His grace.
Warning Sermons
Some warning sermons are characterized by a focus on the more threatening aspects of God's character, especially His attributes of holiness, justice, sovereignty, and power. Other warning sermons may focus on human sinfulness, inability, frailty, and mortality. We may expound and apply the law, showing what God defines as sin and wickedness. We might deal with the speed of time, the uncertainty of life, the imminence of death, the certainty of judgment, the length of eternity, the reality of hell, etc. These are all warning sermons. They are designed to alarm the complacent, the comfortable, and the thoughtless; to make them anxious, and fearful, and even terrified.
Examples: (i) Remember Lot’s wife - and Saul, and Judas, (ii) God's law, (iii) the end-of-time parables, (iv) Revelation's great white throne, bottomless pit, etc., (v) Ecclesiastes' view of the best this world can offer, etc., (vi) The Psalmist's view of our frailty and mortality, etc.
The great aim of these sermons is to convict, to bring our hearers to an awareness of their perilous state before God, and their need of repentance.
Wooing Sermons
Having prepared the way for the Gospel with "warm-up" sermons, and having shown the need for the Gospel with warning sermons, we then come with a wooing word. We explain the wonders of the Father’s willingness to send his Son to sinners, and to save them by His sufferings, death, and resurrection. We also focus on the Lord Jesus; His willingness to come, suffer and die for sinners; His tender, wise and winning ways with sinners. We explain the powerful work of the Holy Spirit in regenerating and renewing the hardest of hearts. We explain that God saves by grace through faith, not by merit through works. We are trying to address people who are trembling, who are fearful, who are scared, and are seeking to draw them in to the love and the mercy and the grace of God. No pastor can pluck the chord of grace enough.
Examples: (i) The prodigal son, (ii) Christ's tender dealings with sinners during his ministry, (iii) the sufferings of Christ on the cross, (iv) the atonement, (v) the Gospel invitations and commands, (vi) the sufficiency and suitability of Christ, etc.
If the aim of the warm-up sermon is to demonstrate relevance, and if the aim of the warming sermon is to bring people to repentance, the aim of the wooing sermon is to bring people to rest in the Lord Jesus Christ.
Will Sermons
Every sermon is ultimately to addressed to the will. Yes, we address the head; and through the head, we address the heart. But we don’t just want to give people facts and feelings. We want changed lives, changed behavior. That’s surely the aim of our preaching. Ultimately, then, every sermon is addressed to the will. But evangelistic sermons, and especially this fourth kind of evangelistic sermon, are addressed especially and repeatedly to the will.
These are sermons that bring people to the signpost at the junction, with two choices. These are sermons that bring people to the ballot box, where they must cast their vote. They bring people to that point where they are faced with the two great and ultimate options: faith or unbelief, life or death, heaven or hell. These are sermons which are full of persuasion, pleading, and arguing and beseeching.
Examples: (i) Paul and Agrippa, (ii) Jesus and the woman of Samaria, (iii) Parable of the wedding invitation, (iv) Paul on Mars Hill, (v) Peter at Pentecost, (vi) Choose you this day whom you will serve, (vii) Narrow/broad way (viii) Revelation 22:17, (ix) Elijah on Mt Carmel, etc. (x) "Stretch out your hand" (Matt. 12:13), (xi) "Lazarus, come forth" (John 11:43).
But, is man not totally depraved? Are we not "dead in trespasses and sins?" Are we not spiritually "disabled?" Is the will not in bondage? Yes, yes, yes, and yes. There is no question the Bible teaches this. However, as the examples above show, the Bible also describes the depraved, dead, disabled and enslaved will being addressed. It may seem illogical to us, but God has chosen to free the will, enable the "disabled," and give life to the "dead" by the persuasive preaching of the Gospel.
These sermons have content for head and heart, but are especially focused on pressurizing, yes pressurizing, the will. The truth is pressed home so closely that every hearer is "forced" to make a choice. The Puritans used to speak of the Gospel vice that squeezes hearers so tightly that they cannot but say "yes" or "no."
Thursday, April 29, 2010
Wednesday, April 28, 2010
David Murray on Evangelistic Preaching
The most obvious reason is biblical warrant. The Old Testament prophets were passionate pleaders for the souls of their fellow men and women. Deuteronomy reads like an Old Testament evangelistic tract, as Moses expostulates with Israel and beseeches them to embrace the God of Genesis to Numbers. Study the weeping reasonings of Jeremiah and the powerful pictorial pleas of Hosea. Even apocalyptic and enigmatic Ezekiel contains the most beautiful calls to Israel to turn from their evil ways and live. In encounter after encounter, in public and in private, Jesus exhorted souls to seek salvation. The Acts of the Apostles show us Peter and Paul pleading with individuals, groups, congregations, and public gatherings. “Teacher” Paul cannot resist tearful expressions of angst and desire in Romans 9-11, that most doctrinal of letters.
Then we could turn from the Bible to church history and consider the regular evangelistic sermons of Bunyan, Whitefield, Edwards, Spurgeon, Martyn Lloyd-Jones, etc. But I’d especially like to argue for evangelistic preaching by considering the effect of its absence
Preaching becomes lecturely and academic
When sermons are almost exclusively aimed at teaching Christians, and rarely aimed at the unconverted, preaching begins to sound more like cold, objective, academic lecturing.
But, when a preacher has caught a glimpse of hell, when he really grasps the terrible spiritual predicament of the lost in his congregation, and when he is gripped by the urgency of the Gospel in the looming shadow of judgment and eternity, his preaching is transformed into present tense, personal, passionate preaching of the truth. The lecture hall is left behind as we enter the presence of God. The lectern becomes a pulpit. The “professor” becomes a preacher.
Christians become forgetful, proud, inward-looking, and prayerless
It’s not just the unconverted that are damaged by the lack of evangelistic preaching; Christians are too. As Dave Thomas commented yesterday, Christians also need to hear evangelistic preaching. Why? Well, in the absence of it, Christians forget. We forget the pit we were dug out of, we forget the debt we were in, and we forget the remarkable work of God in our life. In the absence of evangelistic preaching, the memory of saving grace fades, weakens, and disappears. In its place comes proud self-confidence and self-focus, which quickly drains prayerful concern for the souls of others. As the Gospel no longer grips our own soul, we have little motivation or desire to tell others.
But, if the Gospel is regularly preached to Christians, then they are re-humbled, re-convicted, and re-minded of what they have been saved from. They re-repent, re-believe, and re-kindle their first love. The contagious Gospel passion in the preacher infects the hearers, and the hearers become enthusiastic carriers, as they go out into the world with a renewed and prayerful vision and mission for the lost and the perishing all around them.
Christians do not bring friends to church
One of the reasons why Christians seem to have stopped bringing friends to church is that most preaching is directed largely towards already well-taught Christians. Many Christians feel that if they take a friend to church, the message will go “way over their heads.” Many of us have taken someone to church, and to our disappointment and embarrassment, there was little or nothing that our guest could understand or relate to.
But, if Christians know that, say, every Sunday morning, or every second Sunday night, their pastor will preach “simple” evangelistic sermons suited to the special needs of the unsaved, or even the unchurched, then they will be much more motivated to invite their friends, family, neighbors etc.
Children growing up in the church assume they are saved
The absence of regular evangelistic preaching often means that children grow up in churches hearing teaching and doctrine addressed to Christians. Without being continually reminded that they must be born again, they presume they are “just like the other Christians” and so never seek regeneration or saving faith.
But, if they often hear of their vile natural condition, their perilous spiritual state, their need for personal regeneration and conversion, the insufficiency of their own worth, words and works, then they will much more earnestly seek the Savior. In the church of my childhood, I was reminded every Sunday night, in no uncertain terms, that I was not a Christian and that I needed to seek the Savior. It was not comfortable or pleasant. It ruined many a Sunday night sleep. But I knew without a shadow of a doubt that if I went to judgment in the same condition I was born in, I was going to hell…forever. I also knew, although I wished I didn’t, that Christ was calling me to turn, turn, why will you die!
Lost souls go to hell
I’m not saying that lost souls can’t be converted through teaching sermons. Of course they can, and of course they are. But evangelistic preaching is especially blessed to the conversion of souls. If you were to take a survey of the whole world, I’m sure that the vast majority of true Christians will say that it was an evangelistic sermon, a sermon specially directed to appeal to lost, perishing sinners that God used to turn them from their idols to Himself.
Who knows what a revival of preaching, evangelism, mission and worship might result from a widespread return to evangelistic preaching in the reformed church!
Then we could turn from the Bible to church history and consider the regular evangelistic sermons of Bunyan, Whitefield, Edwards, Spurgeon, Martyn Lloyd-Jones, etc. But I’d especially like to argue for evangelistic preaching by considering the effect of its absence
Preaching becomes lecturely and academic
When sermons are almost exclusively aimed at teaching Christians, and rarely aimed at the unconverted, preaching begins to sound more like cold, objective, academic lecturing.
But, when a preacher has caught a glimpse of hell, when he really grasps the terrible spiritual predicament of the lost in his congregation, and when he is gripped by the urgency of the Gospel in the looming shadow of judgment and eternity, his preaching is transformed into present tense, personal, passionate preaching of the truth. The lecture hall is left behind as we enter the presence of God. The lectern becomes a pulpit. The “professor” becomes a preacher.
Christians become forgetful, proud, inward-looking, and prayerless
It’s not just the unconverted that are damaged by the lack of evangelistic preaching; Christians are too. As Dave Thomas commented yesterday, Christians also need to hear evangelistic preaching. Why? Well, in the absence of it, Christians forget. We forget the pit we were dug out of, we forget the debt we were in, and we forget the remarkable work of God in our life. In the absence of evangelistic preaching, the memory of saving grace fades, weakens, and disappears. In its place comes proud self-confidence and self-focus, which quickly drains prayerful concern for the souls of others. As the Gospel no longer grips our own soul, we have little motivation or desire to tell others.
But, if the Gospel is regularly preached to Christians, then they are re-humbled, re-convicted, and re-minded of what they have been saved from. They re-repent, re-believe, and re-kindle their first love. The contagious Gospel passion in the preacher infects the hearers, and the hearers become enthusiastic carriers, as they go out into the world with a renewed and prayerful vision and mission for the lost and the perishing all around them.
Christians do not bring friends to church
One of the reasons why Christians seem to have stopped bringing friends to church is that most preaching is directed largely towards already well-taught Christians. Many Christians feel that if they take a friend to church, the message will go “way over their heads.” Many of us have taken someone to church, and to our disappointment and embarrassment, there was little or nothing that our guest could understand or relate to.
But, if Christians know that, say, every Sunday morning, or every second Sunday night, their pastor will preach “simple” evangelistic sermons suited to the special needs of the unsaved, or even the unchurched, then they will be much more motivated to invite their friends, family, neighbors etc.
Children growing up in the church assume they are saved
The absence of regular evangelistic preaching often means that children grow up in churches hearing teaching and doctrine addressed to Christians. Without being continually reminded that they must be born again, they presume they are “just like the other Christians” and so never seek regeneration or saving faith.
But, if they often hear of their vile natural condition, their perilous spiritual state, their need for personal regeneration and conversion, the insufficiency of their own worth, words and works, then they will much more earnestly seek the Savior. In the church of my childhood, I was reminded every Sunday night, in no uncertain terms, that I was not a Christian and that I needed to seek the Savior. It was not comfortable or pleasant. It ruined many a Sunday night sleep. But I knew without a shadow of a doubt that if I went to judgment in the same condition I was born in, I was going to hell…forever. I also knew, although I wished I didn’t, that Christ was calling me to turn, turn, why will you die!
Lost souls go to hell
I’m not saying that lost souls can’t be converted through teaching sermons. Of course they can, and of course they are. But evangelistic preaching is especially blessed to the conversion of souls. If you were to take a survey of the whole world, I’m sure that the vast majority of true Christians will say that it was an evangelistic sermon, a sermon specially directed to appeal to lost, perishing sinners that God used to turn them from their idols to Himself.
Who knows what a revival of preaching, evangelism, mission and worship might result from a widespread return to evangelistic preaching in the reformed church!
Saturday, April 24, 2010
Dave Kraft on Leaders
A Christian leader is a humble, God-dependent, team-playing servant of God who is called by God to shepherd, develop, equip, and empower a specific group of believers to accomplish an agreed upon vision from God.
Tuesday, April 20, 2010
Bruce Ware on Manhood
The handout alone is one of the most helpful documents I’ve seen on what godly manhood looks like.
1. Love. 1) Loving God increasingly w/ all my heart, soul, mind and strength; loving Christ and the cross; loving the gospel — these are the foundation for all else. Drawing from God all I need to be the man and husband God has called me to be is my strength and hope. 2) Loving my wife as Christ loves the Church — this is the umbrella principle for marriage; everything else flows from this responsibility and privilege (Eph 5:25ff).
2. Leadership. Biblical manhood involves cultivating, embracing, and exercising leadership initiative, especially spiritual leadership initiative. This is a principle that applies to young men and adult single men just as well as to married men. Cultivate, embrace, and exercise spiritual leadership initiative. In marriage, my love for my wife involves and requires that I exert leadership in our relationship. My headship of my wife means I’m responsible for her spiritual growth and well-being. And as a father, I’m responsible in ways that my wife is not for the spiritual development of our children (Eph 6:1-4). And again, to do this, I must be seeking God and growing personally. Only out of the storehouse of my own soul’s growth in God can I assist my wife to grow spiritually.
3. Example. Lead by example as much as by admonition and instruction. Set the example in: consistent times in the Word and prayer; in sacrificial service for your wife, children, church family members, and community needs; in giving faithfully, generously, and regularly of your finances; in humble admission of wrong-doing along with confession, asking forgiveness, and repentance. Fight pride, fight defensiveness, fight carnality before others.
4. Authority. All three points above imply and invoke the concept of male-headship. Yes, God has given special authority to husbands and fathers. Learn, though, the correct expression of healthy, constructive, upbuilding, God-honoring, Christ-following authority. Resist and reject the sinful extremes of 1) harshness, bossiness, mean-spirited authoritarianism, and of 2) laziness, apathy, lethargy, negligence, and abdication of authority to the women in our lives. Learn to blend firmness with gentleness, truth with grace, a firm hand with a warm smile.
5. Acceptance. Each of us is unique as God has made us. We should accept others’ differences w/o thinking ourselves to be either superior or inferior to others. In marriage, my wife is unique, and so in many ways, she is not like me. I need to accept who she is, prayerfully and sensitively seeking to assist her in changing what is sinful and needs to be changed, and accepting what is “just different.”
6. Listening. One of my wife’s biggest and most real needs is my attentive and respectful listening ear. She loves to share her experiences, thoughts, ideas, feelings, concerns, hurts, joys, etc. I can minister to my wife more than one might think by offering her caring, responsive, and respectful listening and interaction. Learn to listen sympathetically w/o rushing to “fix it” solutions. Connect first heart to heart, then later heart to head. Establish regular times of mutual sharing (yes, mutual), keep short accounts, and act on what you hear and learn.
7. Understanding. I need to live with my wife in an understanding way (1 Pet 3:7), to learn her needs, her sensitivities. I should seek to know the desires and felt needs of my wife and, when appropriate and possible, fulfill these. I need to discover her “language of love” and make every effort to love her in ways she feels loved.
8. Work. A man’s main sense of identity, responsibility, and purpose is found in his work. Wives want to take pride in their husbands, and taking pride in their work is an important part of this. Women are not meant to bear the financial weight of a marriage or family, so husbands must work hard and responsibly. As important as work is to a man’s identity and fulfillment, we must not allow work to overshadow our commitment to and time with our wives first, and also to our children. Work hard, work well, work to the honor of Christ, and then put work to rest.
9. Sexuality. My wife is my only legitimate sexual experience, and I am hers. So, learning to love sexually with increasing skill and pleasure is vitally important to the satisfaction and intimacy of our marriage. See human sexuality for what it is — the good gift of God to be experienced in marriage, as God has designed.
10. Home. She cares much about our home. The “honey-do” list is far more important to her than she is likely to let on. In love for her, I must pay attention to her requests and treat them as important. But more important even than this is cultivating the “culture” and “ethos” of our home. Develop an atmosphere of appreciation, respect, kindness, service, holiness, happiness, gratefulness, contentment, forgiveness — all as expressions of our love for God and one another.
1. Love. 1) Loving God increasingly w/ all my heart, soul, mind and strength; loving Christ and the cross; loving the gospel — these are the foundation for all else. Drawing from God all I need to be the man and husband God has called me to be is my strength and hope. 2) Loving my wife as Christ loves the Church — this is the umbrella principle for marriage; everything else flows from this responsibility and privilege (Eph 5:25ff).
2. Leadership. Biblical manhood involves cultivating, embracing, and exercising leadership initiative, especially spiritual leadership initiative. This is a principle that applies to young men and adult single men just as well as to married men. Cultivate, embrace, and exercise spiritual leadership initiative. In marriage, my love for my wife involves and requires that I exert leadership in our relationship. My headship of my wife means I’m responsible for her spiritual growth and well-being. And as a father, I’m responsible in ways that my wife is not for the spiritual development of our children (Eph 6:1-4). And again, to do this, I must be seeking God and growing personally. Only out of the storehouse of my own soul’s growth in God can I assist my wife to grow spiritually.
3. Example. Lead by example as much as by admonition and instruction. Set the example in: consistent times in the Word and prayer; in sacrificial service for your wife, children, church family members, and community needs; in giving faithfully, generously, and regularly of your finances; in humble admission of wrong-doing along with confession, asking forgiveness, and repentance. Fight pride, fight defensiveness, fight carnality before others.
4. Authority. All three points above imply and invoke the concept of male-headship. Yes, God has given special authority to husbands and fathers. Learn, though, the correct expression of healthy, constructive, upbuilding, God-honoring, Christ-following authority. Resist and reject the sinful extremes of 1) harshness, bossiness, mean-spirited authoritarianism, and of 2) laziness, apathy, lethargy, negligence, and abdication of authority to the women in our lives. Learn to blend firmness with gentleness, truth with grace, a firm hand with a warm smile.
5. Acceptance. Each of us is unique as God has made us. We should accept others’ differences w/o thinking ourselves to be either superior or inferior to others. In marriage, my wife is unique, and so in many ways, she is not like me. I need to accept who she is, prayerfully and sensitively seeking to assist her in changing what is sinful and needs to be changed, and accepting what is “just different.”
6. Listening. One of my wife’s biggest and most real needs is my attentive and respectful listening ear. She loves to share her experiences, thoughts, ideas, feelings, concerns, hurts, joys, etc. I can minister to my wife more than one might think by offering her caring, responsive, and respectful listening and interaction. Learn to listen sympathetically w/o rushing to “fix it” solutions. Connect first heart to heart, then later heart to head. Establish regular times of mutual sharing (yes, mutual), keep short accounts, and act on what you hear and learn.
7. Understanding. I need to live with my wife in an understanding way (1 Pet 3:7), to learn her needs, her sensitivities. I should seek to know the desires and felt needs of my wife and, when appropriate and possible, fulfill these. I need to discover her “language of love” and make every effort to love her in ways she feels loved.
8. Work. A man’s main sense of identity, responsibility, and purpose is found in his work. Wives want to take pride in their husbands, and taking pride in their work is an important part of this. Women are not meant to bear the financial weight of a marriage or family, so husbands must work hard and responsibly. As important as work is to a man’s identity and fulfillment, we must not allow work to overshadow our commitment to and time with our wives first, and also to our children. Work hard, work well, work to the honor of Christ, and then put work to rest.
9. Sexuality. My wife is my only legitimate sexual experience, and I am hers. So, learning to love sexually with increasing skill and pleasure is vitally important to the satisfaction and intimacy of our marriage. See human sexuality for what it is — the good gift of God to be experienced in marriage, as God has designed.
10. Home. She cares much about our home. The “honey-do” list is far more important to her than she is likely to let on. In love for her, I must pay attention to her requests and treat them as important. But more important even than this is cultivating the “culture” and “ethos” of our home. Develop an atmosphere of appreciation, respect, kindness, service, holiness, happiness, gratefulness, contentment, forgiveness — all as expressions of our love for God and one another.
David Murray on Listening
What makes a man a great preacher? Not sure if "being a great listener" would be among the top answers. Yet, that's what Burk Parsons persuasively argues in The Wisdom of Listening:
In fact, the greatest speakers, the greatest teachers, and the greatest preachers are the greatest listeners. Often, it is assumed that in order to be a great preacher one must merely be a great speaker. However, it must be understood (especially by men who are training for future pastoral ministry) that the greatest preachers, the most consistent, steadfast, staunchly biblical preachers are the greatest listeners.
Burk says that great listening produces great preachers because "they have earned the right to be heard." Years of listening and learning have produced wisdom that's worth hearing. Burk's focus here is on the head: great listeners are great learners.
I'm going to "piggy-back" on Burk's insight and also add a focus on the heart: great listeners are great lovers. Let me quickly explain what I mean. Passionate love produces passionate listening. One of the best ways to communicate "I love you," is to communicate, "I'm listening to you."
When people feel listened to, they feel loved, and respond with loving listening. When people sense that their pastor is carefully and prayerfully listening to them in their homes on a Thursday evening, it's so much easier to listen to him on a Sunday morning. His great listening in their homes produces great listening in the church. In fact, his great listening transforms him (in their hearts and minds) into a great preacher.
In fact, the greatest speakers, the greatest teachers, and the greatest preachers are the greatest listeners. Often, it is assumed that in order to be a great preacher one must merely be a great speaker. However, it must be understood (especially by men who are training for future pastoral ministry) that the greatest preachers, the most consistent, steadfast, staunchly biblical preachers are the greatest listeners.
Burk says that great listening produces great preachers because "they have earned the right to be heard." Years of listening and learning have produced wisdom that's worth hearing. Burk's focus here is on the head: great listeners are great learners.
I'm going to "piggy-back" on Burk's insight and also add a focus on the heart: great listeners are great lovers. Let me quickly explain what I mean. Passionate love produces passionate listening. One of the best ways to communicate "I love you," is to communicate, "I'm listening to you."
When people feel listened to, they feel loved, and respond with loving listening. When people sense that their pastor is carefully and prayerfully listening to them in their homes on a Thursday evening, it's so much easier to listen to him on a Sunday morning. His great listening in their homes produces great listening in the church. In fact, his great listening transforms him (in their hearts and minds) into a great preacher.
Monday, April 19, 2010
Garrett Wishall on Ministry
Based on my observations from these various vantage points, here’s what I would do if I wanted to “blow up” a church.
1. Begin my ministry as a teacher and refuse to be a learner. Seminary does this to us sometimes: we spend three or more years learning, and we are ready to use all of that knowledge in the first few weeks of a new ministry. What we fail to do is listen to the people, get to know them and understand their culture. Consequently, we are viewed more as an outsider than a pastor, and the fault most often lies with us.
2. Assume that the “honeymoon period” as a church leader is the time to make as many changes as possible. Some churches may, in fact, offer no such honeymoon period. Others do need immediate attention, but even those churches do not want to be trampled under significant change. Still others fired the previous pastor for making changes too quickly; in that case, how wise is it to follow the same pattern?
3. Expect to fix everything overnight. We who have grown up in a microwave world assume that everything can be changed quickly — but that is not the case. Most of the church problems that we inherit are long-term issues with roots that run deep in the church. Emotions surround these issues, and we should not expect that such problems will be rooted out and changed quickly.
4. Teach a theological system more than the Bible. Particularly if our theological system is new and fresh for us, we often cannot wait to bring others into our camp. We become more concerned about leading church members to become “____________ists” (you fill in the blank) than we are about leading them to follow Jesus.
5. Study always and seldom “hang out” with people. Study matters, and we cannot neglect our time to focus on God and His Word. At the same time, though, our church members deserve our time and attention. If we only study and set aside no time to develop relationships with members, we will be viewed as distant and uncaring.
6. Blame undiscipled members for acting like believers who have never been discipled. This story is repeated in church after church: its members (including its leaders) have never truly been discipled. They have not been taught how to read the Word, pray without ceasing, reject temptation and tell others about Jesus. They have not learned even basic doctrines simply because no one ever addressed that need. We can either blame them, or we can invest in them and help ground them in the faith.
7. Pray reactively rather than proactively. Most pastors do their best, pray briefly out of habit and more earnestly pray only when they face a situation they cannot solve. Such reactive prayer often shows that we are operating in our own power most of the time. This reality may not necessarily “blow up” the church, but it may leave the church in mediocrity — which may be even worse.
Obviously, our goal is not to blow up the church. Here’s one suggestion to avoid doing so: love the church before you try to change the church. Gain people’s love and respect first by ministering to them, guiding them, praying for them and consistently preaching the Word to them. When they know that you have their best spiritual interests at heart, the church will be much more willing to follow you.
1. Begin my ministry as a teacher and refuse to be a learner. Seminary does this to us sometimes: we spend three or more years learning, and we are ready to use all of that knowledge in the first few weeks of a new ministry. What we fail to do is listen to the people, get to know them and understand their culture. Consequently, we are viewed more as an outsider than a pastor, and the fault most often lies with us.
2. Assume that the “honeymoon period” as a church leader is the time to make as many changes as possible. Some churches may, in fact, offer no such honeymoon period. Others do need immediate attention, but even those churches do not want to be trampled under significant change. Still others fired the previous pastor for making changes too quickly; in that case, how wise is it to follow the same pattern?
3. Expect to fix everything overnight. We who have grown up in a microwave world assume that everything can be changed quickly — but that is not the case. Most of the church problems that we inherit are long-term issues with roots that run deep in the church. Emotions surround these issues, and we should not expect that such problems will be rooted out and changed quickly.
4. Teach a theological system more than the Bible. Particularly if our theological system is new and fresh for us, we often cannot wait to bring others into our camp. We become more concerned about leading church members to become “____________ists” (you fill in the blank) than we are about leading them to follow Jesus.
5. Study always and seldom “hang out” with people. Study matters, and we cannot neglect our time to focus on God and His Word. At the same time, though, our church members deserve our time and attention. If we only study and set aside no time to develop relationships with members, we will be viewed as distant and uncaring.
6. Blame undiscipled members for acting like believers who have never been discipled. This story is repeated in church after church: its members (including its leaders) have never truly been discipled. They have not been taught how to read the Word, pray without ceasing, reject temptation and tell others about Jesus. They have not learned even basic doctrines simply because no one ever addressed that need. We can either blame them, or we can invest in them and help ground them in the faith.
7. Pray reactively rather than proactively. Most pastors do their best, pray briefly out of habit and more earnestly pray only when they face a situation they cannot solve. Such reactive prayer often shows that we are operating in our own power most of the time. This reality may not necessarily “blow up” the church, but it may leave the church in mediocrity — which may be even worse.
Obviously, our goal is not to blow up the church. Here’s one suggestion to avoid doing so: love the church before you try to change the church. Gain people’s love and respect first by ministering to them, guiding them, praying for them and consistently preaching the Word to them. When they know that you have their best spiritual interests at heart, the church will be much more willing to follow you.
Thom Rainer on Evangelism
Seven Characteristics
It is inevitable that, when we do research on evangelistic churches, we learn about one or more members in the church who, to use the book title by Charles H. Spurgeon, embody the traits of "The Soul Winner." Oftentimes one of those members is the pastor. But we have also seen many laypersons who are themselves soul winners.
In our interviews with these people, or with those who tell us about the soul winners, we began to discern some clear patterns. We called those patterns “the seven characteristics of highly evangelistic Christians.”
1. They are people of prayer. They realize that only God can convict and convert, and they are totally dependent upon Him in prayer. Most of the highly evangelistic Christians spend at least an hour in prayer each day.
2. They have a theology that compels them to evangelize. They believe in the urgency of the gospel message. They believe that Christ is the only way of salvation. They believe that anyone without Christ is doomed for a literal hell.
3. They are people who spend time in the Word. The more time they spend in the Bible, the more likely they are to see the lostness of humanity and the love of God in Christ to save those who are lost.
4. They are compassionate people. Their hearts break for those who don’t have a personal relationship with Jesus Christ. They have learned to love the world by becoming more like Christ who has the greatest love for the world.
5. They love the communities where God has placed them. They are immersed in the culture because they desire for the light of Christ to shine through them in their communities.
6. They are intentional about evangelism. They pray for opportunities to share the gospel. They look for those opportunities. And they see many so-called casual encounters as appointments set by God.
7. They are accountable to someone for their evangelistic activities. They know that many good activities can replace Great Commission activities if they are not careful. Good can replace the best. So they make certain that someone holds them accountable each week, either formally or informally, for their evangelistic efforts.
The “Secret” of Evangelistic Churches
The secret is really no secret at all. Ultimately, evangelistic churches see more persons become Christians through the passionate efforts of highly evangelistic Christians. More than any programs. More than any church events. More than anything else, we are the instruments God has chosen to use.
Sometimes we ask the question "What is my church doing to become more evangelistic?" But the better question is "What am I doing to become more evangelistic?"
Charles H. Spurgeon was right. We need more soul winners.
We need more highly evangelistic Christians.
It is inevitable that, when we do research on evangelistic churches, we learn about one or more members in the church who, to use the book title by Charles H. Spurgeon, embody the traits of "The Soul Winner." Oftentimes one of those members is the pastor. But we have also seen many laypersons who are themselves soul winners.
In our interviews with these people, or with those who tell us about the soul winners, we began to discern some clear patterns. We called those patterns “the seven characteristics of highly evangelistic Christians.”
1. They are people of prayer. They realize that only God can convict and convert, and they are totally dependent upon Him in prayer. Most of the highly evangelistic Christians spend at least an hour in prayer each day.
2. They have a theology that compels them to evangelize. They believe in the urgency of the gospel message. They believe that Christ is the only way of salvation. They believe that anyone without Christ is doomed for a literal hell.
3. They are people who spend time in the Word. The more time they spend in the Bible, the more likely they are to see the lostness of humanity and the love of God in Christ to save those who are lost.
4. They are compassionate people. Their hearts break for those who don’t have a personal relationship with Jesus Christ. They have learned to love the world by becoming more like Christ who has the greatest love for the world.
5. They love the communities where God has placed them. They are immersed in the culture because they desire for the light of Christ to shine through them in their communities.
6. They are intentional about evangelism. They pray for opportunities to share the gospel. They look for those opportunities. And they see many so-called casual encounters as appointments set by God.
7. They are accountable to someone for their evangelistic activities. They know that many good activities can replace Great Commission activities if they are not careful. Good can replace the best. So they make certain that someone holds them accountable each week, either formally or informally, for their evangelistic efforts.
The “Secret” of Evangelistic Churches
The secret is really no secret at all. Ultimately, evangelistic churches see more persons become Christians through the passionate efforts of highly evangelistic Christians. More than any programs. More than any church events. More than anything else, we are the instruments God has chosen to use.
Sometimes we ask the question "What is my church doing to become more evangelistic?" But the better question is "What am I doing to become more evangelistic?"
Charles H. Spurgeon was right. We need more soul winners.
We need more highly evangelistic Christians.
Monday, April 12, 2010
Packer on Inerrancy
In his book "Truth & Power":
"In the ongoing North American debate between evangelical and liberal Protestants, in which a large number of the former took the name "fundamentalists," biblical inerrancy was from the first made the touchstone more directly and explicitly than was ever the case in the parallel debates in Britain. This I now think (I did not always think so) argues for clearer-sightedness in the New World, for without inerrancy the structure of biblical authority as evangelicals conceive it collapses."
"In the ongoing North American debate between evangelical and liberal Protestants, in which a large number of the former took the name "fundamentalists," biblical inerrancy was from the first made the touchstone more directly and explicitly than was ever the case in the parallel debates in Britain. This I now think (I did not always think so) argues for clearer-sightedness in the New World, for without inerrancy the structure of biblical authority as evangelicals conceive it collapses."
Monday, April 5, 2010
Review of Trellis and the Vine
Some points from a Matthias review of Payne and Marshall's book:
The vine of Christian ministry is people; the trellis is the various organizational structures that exist for the health of the vine. So vine work is “the work of watering and planting and helping people to grow in Christ”, while trellis work has to do with “rosters, property and building issues, committees, finances, budgets, overseeing the church office, planning and running events” (p. 9). The warning the authors offer repeatedly is that our tendency in Christian ministry is to let the trellis work take over the vine work (p. 9).
Marshall and Payne add that the habit of many churches is maintaining and improving the trellis—to the point where this sort of work ends up eclipsing vine work. But our goal should be “to grow the vine, not the trellis” (p. 14). Furthermore, since “structures don't grow ministry any more than trellises grow vines”, many of our churches need to make “a conscious shift—away from erecting and maintaining structures, and towards growing people who are disciple-making disciples of Christ” (p. 17).
It's this basic: “Christian ministry is really not very complicated. It is simply the making and nurturing of genuine followers of the Lord Jesus Christ through prayerful, Spirit-backed proclamation of the word of God. It's disciple-making.” (p. 151). Simple though it may be, the authors have this final warning: “Churches inevitably drift towards institutionalism and secularization. The focus shifts from the vine to the trellis—from seeing people grow as disciples to organizing and maintaining activities and programs” (p. 152). The continuing challenge is to keep your focus on vine work.
The vine of Christian ministry is people; the trellis is the various organizational structures that exist for the health of the vine. So vine work is “the work of watering and planting and helping people to grow in Christ”, while trellis work has to do with “rosters, property and building issues, committees, finances, budgets, overseeing the church office, planning and running events” (p. 9). The warning the authors offer repeatedly is that our tendency in Christian ministry is to let the trellis work take over the vine work (p. 9).
Marshall and Payne add that the habit of many churches is maintaining and improving the trellis—to the point where this sort of work ends up eclipsing vine work. But our goal should be “to grow the vine, not the trellis” (p. 14). Furthermore, since “structures don't grow ministry any more than trellises grow vines”, many of our churches need to make “a conscious shift—away from erecting and maintaining structures, and towards growing people who are disciple-making disciples of Christ” (p. 17).
It's this basic: “Christian ministry is really not very complicated. It is simply the making and nurturing of genuine followers of the Lord Jesus Christ through prayerful, Spirit-backed proclamation of the word of God. It's disciple-making.” (p. 151). Simple though it may be, the authors have this final warning: “Churches inevitably drift towards institutionalism and secularization. The focus shifts from the vine to the trellis—from seeing people grow as disciples to organizing and maintaining activities and programs” (p. 152). The continuing challenge is to keep your focus on vine work.
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