New Group Blog Promises MissioMind

Several years ago a group of young(ish) Southern Baptist pastors/leaders got together to use the new(ish) technology of the blogosphere to voice concerns about the SBC. Certainly they were able to raise the bar on how Christ followers think about affecting our world. That project took some twists and turns that made it become, well, “ish”.

So they moved on, stepping back from the political fray that is the SBC but keeping a presence in the blogosphere. Some of these guys I know personally, and others have become my friends through the electronic medium. All of them have forced me to think about my faith and the practice of it. And now it’s time for their collective missional voice to try to challenge our thinking once again.

I for one will be trying to keep up, and you can too by clicking over to MissioScapes.com. I will not guarantee that you will always agree with what is proposed there. I will not guarantee that you will even want to read what they have to say. I will promise you that you will be forced to think about what you believe. And maybe you’ll be challenged to grow.

 

Leaving It Better

Joe Ball at Despising None is urging Baptists to take a long look at how we act. I think this one is worth your time (it won’t take much).

HT: Art Rogers

 

More Words on the Younger Generation

Lost and Found – Ed Stetzer, Richie Stanley, & Jason Hayes

©2009 B&H, Nashville

As much as I hate reading statistics and as hard as it is for me to search through research, I have been looking forward to this report/book for several months. Ed Stetzer and the guys over at LifeWay Research have been working on this compilation for a few years. The result is more examination of how to reach the younger generations. Lost and Found walks pretty much hand in hand with books like Simple Church (B&H, 2006), Essential Church (B&H, 2008), and UnChristian (Baker, 2007).

Divided into three parts, the authors use their research to introduce us to (1)what the younger generation looks like [younger generation is defined as the twenty-something crowd of which many have been identified as unchurched or even de-churched], (2)the mainstays (four pillars) of what it takes to reach this generation, and finally (3)a survey of the commonalities among the churches that are in fact reaching this generation.

Part I is filled with charts and graphs and tables and statistician-speak that is always difficult to muddle through for readers like me. However, this is the necessary groundwork from which the observations and suggestions throughout the book are drawn.

Part II is more interpretive and is built on the part of the research where all the responses to questionnaires are piled up in stacks of post-it note madness, reducing said responses to categories represented by a few key images (the graphics for these post-it mountains/key image categorizations is cool). The four areas discovered during the interview process that are important to younger adults (both within and outside of the church) as identified by the research team were Community, Depth (and content), Responsibility, and (Cross-Generational) Connection.

An interesting inclusion in the book is the on-going story of four representative twenty-somethings. The reader will find the fictional representation of how this research is lived out every day at the end of each chapter in parts I and II. I liked this part of the book because the fictional representatives of five different kinds of young adults helped to put some flesh on what goes on in the minds of those who participated in the research. The only glimpse of the characters outside of the first two parts of the book is the challenging conclusion that is in the (what else) conclusion.

Part III focuses on the churches that are getting it right as far as the younger adult generation is concerned. Mountains of interviews and reading are reflected in this section that identifies nine common traits found in those churches that are actually reaching this younger set of adults (creating deeper community, making a difference through service, experiencing worship, conversing the content, leveraging technology, building cross-generational relationships, moving toward authenticity, leading by transparency, and leading by team).

There are several bits of useful information in the book and some helpful hints as to how to build (or re-organize) your ministry to reach a generation that is quickly turning away from the church. One of the better moments is found about halfway through the book as the authors talk about the importance of building community. They suggest that churches should move from a behave/believe/belong model (which currently characterizes a majority of churches in America) to a belong/believe/become model. The former expects unchurched people to behave in the right manner before we even allow them in the doors of our space, then we teach them how to believe and finally we are free to invite them to belong to our number. The latter model suggests that we welcome people in (as they are) to then learn what we believe and then become with us as we learn to be more like Christ. (see pages 83 & 84).

I would recommend this book to anyone who is still trying to get a handle on the new generation. Those who are already getting it won’t benefit too much from this book except to validate what they are already doing.

I give Lost and Found 4 out of 5 reading glasses.

—Benjamin Potter, March 12, 2009

 

COFFEEHOUSE THEOLOGY – Ed Cyzewski

©2008 NavPress, Colorado Springs, CO

Theology. Here’s a word that scares most Americans, even those who are generally a part of an established church. After all, we believe that only the clergy and the deep thinkers are truly theologians. But break the word down to its bits and what do you have? The study of God. Who is it that studies God? Simplistically, I would answer everyone. Even those who make it a point to point out that they believe that there is no God have spent time studying to decide that they do not believe in God.

Those of us who have been to institutes of higher learning with the express purpose of studying God have become theological snobs of a sort with the end goal of convincing others that our ideas about God are the right ideas about God, and theirs are not unless they agree with ours. Ed Cyzewski has taken a few pages to try to break through these barriers—both the fear of addressing theology, and the prejudicial version that most people like me practice—and find the relevance of theology in the everyday life of a postmodern world.

Before dismissing the book altogether because Cyzewski gives a level of legitimacy to postmodernism (which would turn hundreds of conservative evangelicals off before breaking open the book at all), set aside your semantic prejudices and take a moment to do what the author suggests: reflect on God.

Cyzewski addresses how postmodern thinkers think about God because, he argues, we are living in a postmodern world. We have moved beyond the modern age which taught us to try to find the definitive answer to all questions by using logic and the scientific method and into the postmodern era (dated at 1970 and beyond) which suggests that you must attack any question from a variety of angles. The ultimate in postmodern thought leads us to the sad conclusion that there is no real truth. The Christian response keeps the ultimate truth of Salvation through Christ in focus while remembering that we as humans cannot assuredly claim to understand all that there is to know about Christ.

In addressing the tricky task of theology, the author suggests that we all approach our own theology within the context where we live—so Americans see God through the eyes of the American culture, Latin Americans see Him through the eyes of their culture, and so on. In order to accomplish our task of knowing God better and making Him known to the world in which we live, we must first understand our own culture. Then we can at least begin to see the strong points and shortfallings brought to the table in our culture.

According to Cyzewski we must consult three theological perspectives in order to arrive at the answers to theological questions that crop up in everyday life. The place to begin as we reflect on God is the Scripture. This is the foundation and the best witness to who God is and how He works in the world. Any other sources that we use to build our theology should be measured by Scripture. Again we should remember that we read the Bible through glasses that are tinted by our culture and should strive to overcome the limitations that our personal preferences build in to the conversation that we have with the Bible as we read.

The other “experts” that we should include as we approach theology are church tradition and the global community of Christians. Church tradition can guide us by keeping us on a stable path, as long as the tradition is not a contradiction to the Bible itself. Consulting with Christian thinkers from other parts of the world from our own will open our eyes to perspectives that we cannot see through our cultural biases.

Coffeehouse Theology at times gets a little heavy as you read, especially in the passages dealing with history and philosophy that brought us to the postmodern age in which we live. Even so, it is a readable volume that basically suggests that in order to be the best theologian (reflector on God) we can be we should expand our horizons and let our theology grow. I would have to agree with that assessment and give this book four out of five reading glasses. Pick up a copy today and discuss it over a cup at your local coffeehouse.

—Benjamin Potter, February 19, 2009

 

Crossing Cultures – Getting on the Same Page, 2

As a new missionary with the International Mission Board, I spent several weeks training at the center they have for that purpose outside of Richmond, VA. The curriculum and living experience is to provide a bridging step from everyday, normal existence in the life that the new missionary knows and prepare them for what is ahead. Much of what is taught in the coursework portion of the orientation deals with a crazy animal called Culture Shock—that demon that rears its ugly head when a person moves from a familiar surrounding to an entirely different cultural atmosphere. The concern is that those preparing for service in an unusual culture will be crippled by the overwhelming nature of immersion into a new culture. Even with all the emphasis, some still despair and return to life at ease in their home country, home state, home county, home town, home.

With all the emphasis on living in a new culture, one discovers that language is integrally related to a person’s culture. We say what we say because of what it means to say what we say. We use the words we use to mean a specific thing. When crossing cultures, one must discover the right way to say what they are intending to say. Otherwise we find that we are not saying anything near what we thought we were saying. Here are several examples I encountered while serving in a Russian-speaking setting:

1. The story is told of the American preacher on a two-week trip preaching in several places. At one church he and his translator were going well until the American used a Baseball illustration. After a moment or two, the preacher realized that his translator had stopped translating and was starring at his guest. When the preacher looked inquisitively at his translator, the young man said, “Besbol, what is this besbol? We do not know this.”

2. Some of my friends commissioned to the Russian-speaking world warn new missionaries and possible volunteers to avoid talk about their passion for Jesus. The reason is that unless they have a very experienced translator working with them (and sometimes even when they do) their helper will translate that they have a “strong sexual desire” for Jesus. That’s what the only Russian word for passion means.

3. When translators first started working on getting the scripture translated into a certain dialect of one particular Turkish people group who live in the former Soviet Union, the workers began doing a word for word translation. Without properly testing the translation with native speakers, they went to press with a scripture portion complete with pictures. Searching for pictures revealed some beautiful artwork that could be used and depicted the Christ in their gospel portions. When the portion was printed and distributed, the target people would have nothing to do with it. First of all, because the language was not smooth or communicative to the people. But even more, the pictures used were Russian Orthodox icons and represented the “God of our oppressors.” Learning from these mistakes, new teams began working and rather than rushing to print, took sometimes up to two years to field test the language learning the best way to say what they were trying to say so that the message would be clear without cross-cultural baggage. Better yet, an artist from within the people group was commissioned to illustrate the stories, and many of the people not only read the first collection of scripture stories, but accepted the Christ about whom they were written.

My point with these examples is that we need to be aware of the culture in which we are sharing our faith. That is true whether we are crossing the street to a new culture, crossing the tracks to a new culture, crossing the country to a new culture, or crossing the globe to a new culture.

Today’s suggestion: learn two or three (or even four or five) different ways to say what you are trying to say when you are speaking of spiritual matters. Take the time to know your friend, and speak their language. This does not water down the gospel, but it makes it effective on all the levels it is meant to be effective. After all, the message of Christ is one that is for any and all who will hear—not just those who speak my language.

(more to come)

 

Book Giveaway!

Recently I found in my mailbox a copy of Planting Churches in the Real World by Joel Rainey. I already have a copy, and have reviewed it here. Head on over and checkout the review, then post a comment in the comment section on this post answering the following question –

I once taught English at the high school from which a famous drummer graduated. Name the drummer and his band. (They soared in the 70s.)

The first one to answer correctly will win a copy of the book.

Church Planting in the Real World is an excellent resource for pastors and church planters, by the way.

 

Essential Reading for the Essential Church

I’ve reviewed the book Essential Church? by Thom S. Rainer and Sam Rainer III.

The book is not without its disappointments, but you will find some excellent advice to help you build your young adult membership by reaching the dechurched, as well as

Essential Church?

the unchurched, and keeping those who never left the church.

Read the review here. (P.S. There’s also an opportunity to get a copy at the review sight.)

 

Inadequate Answers

Three months ago, I received a proof copy of Thom and Sam Rainer’s new book Essential Church? So I’m finally getting a gander at the pages between the covers. I’m hoping to find some usable material as I try to develop the heart and mind of a mid-Western congregation. One of the questions that keeps coming back to me whenever I read books like this is: What is the most important part of Christian Discipleship? The answer, quite frankly doesn’t re-echo with church attendance.

Before you lambast me with a good amount of proof-texting, I am aware that Christ intended for the church to gather—and I believe that the local congregation for the most part is the expression of that gathering that is intended. At the same time, I get a little curious as to whether Christ intends for us to be more consistent with our church attendance or with our Christ-like demeanor.

And now to the purpose of this entry: one of the biggest hurdles to overcome when reaching a new generation who doesn’t seem to have the brand-name embroidered on its lapel is what I would call inadequate answers. You know about those inadequate answers—they’ve been around as long as people have been asking questions. What makes the answers inadequate is that, though they make complete sense in the mind of the one giving them, they lack foundational trustworthiness in the heart of the hearer.

“Why do I have to clean my room?” is answered with “Because I’m the mother and I said so!”

“Why do we have to learn this?” finds a retort from the exasperated teacher, “because it’s part of the curriculum.”

One of the most difficult for me to swallow was one that I encountered over my extended years of singularity. People would constantly inform me that I would know when the right woman came along. I would badger them with the constant refrain of the single person, “How will I know?” The most inadequate response always returned, “You just know.” Today when I’m approached by a single friend who would like to get married and have a family (it’s the same with men and women alike), and they ask the age-old question of how they might be able to discern whether Mr./Miss Right Now is Mr./Miss Right or not, I know that they are searching for the answer as to whether or not marriage is even a possibility for them or not. I feel the creeping fingers of inadequacy wrap themselves around my throat as the words escape my lips, “You just know!”

So how does this relate to the church and keeping our younger generation from bolting at the first sign of an open door? It has to do with inadequate answers. I am convinced that we as the church are guilty of only halfway fulfilling the Great Commission. I know that it is evident in my own denomination. Check out the (ESV) statement of the Commission from the book of Matthew:

¹⁸And Jesus came and said to them, “All authority in heaven and on earth has been given to me. ¹⁹Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

As we go, we haven’t any problem making new disciples, nor do we really have any difficulty running them through the baptismal pool, but we are the worst lot at teaching. Consequently, the younger generation, while they have been led to Christ, and have accepted him as their savior, following up with “Believer’s Baptism” we have neglected to teach them how to grow. This means that when they ask, “Why should I make church an active part of my life?” we only come back with a weak, “Because you ought to,” or “It’s good for you.” Inadequate answers.

Until our children start seeing that church involvement (and following Christ for that matter) is more than just religious activity in our lives, until they notice that there is a difference for us, we will continue to say to them, “We miss you at church, won’t you come back?” And until we teach with our words and our actions that Christ following is more than just church and that church is more than just an event to pass uncommitted time, they will continue to find other avenues to occupy their energy.

What do you think?

 

Kingdom & Culture

Lately I’ve been trying to resolve the growing concern that I have for the church culture when it comes to building the kingdom as you will see in my last couple of posts. I’m finally getting around to working through Art Rogers’ excellent series on “Institutional v. Missional.” And I find that he says here what I’ve been trying to put into words. Take a look at his thoughts and get some ideas of your own.

(click image to see all of Art's thoughts on Institutional v Missional)

 

Directing Our Look

It was in a revival meeting—you know, those extended meetings that evangelicals schedule and claim to be revivals—that I got to know the old saint of a man who was the long-time pastor of one of the smaller congregations in our association of churches. He was a small man, full of fire and energy (especially in the pulpit). I recall many things from that particular series of meetings. I recall the night that he threw a hymnal at the church music director because he was either asleep or simply not paying attention. I remember the night that he locked his keys in his car and two or three men spent the better part of two hours trying to get the car opened. It was on that particular night (toward the end of the week) that he sang—I remember because he commented on both his ability to sing and his inability to get his keys out of the car—an old song that I had almost forgotten from my childhood:

Get the new look from the old book

Get the new look from the Bible

Get the new look from the old book

Get the new look from God’s word.

The inward look

The outward look

The upward look

From the old, old book

Get the new look from the old book

Get the new look from God’s Word.

It’s inspiring still to think back on that night’s service. His encouragement was one that I try to practice each day—get a godly perspective from diving into His word daily.

Here’s what else I remember from that particular situation. The church from which this pastor came to preach our revival meeting had the reputation of being very evangelistic and highly successful at their efforts in evangelism. Knowing the man, I suspect that the great success that the church had rested mostly on the shoulders of this fiery preacher who was full of evangelistic fervor. The church itself also had a reputation of never growing.

This is the thing that happens in many of our churches today—even those who are exercising fantastic evangelistic muscles. Even though we have reports of numbers of people coming to know Jesus, these same people are not becoming part of the church. We’ve missed the point of the song altogether. We don’t want the new look from the old book, but the old look from the old way. We have neglected the outward look and the upward look. We have become highly skilled in looking inward toward ourselves.

We worry about buildings and budgets. We concern ourselves with our wants and wishes. And we’ve stopped looking [upward] to the Master for the direction we should go—which by the way is outward.

What do you think? Is the evangelical church evangelical? Or are we just happy with ourselves?