Evangelical Realism

Colorado wildfires consumed inhabited acreage like the ground was covered with lighter fluid earlier this summer, and a then guy opened fire in a full suburban Denver movie theater. Tragedies are to be expected in a world east of Eden. Saying so is not calloused. It is realism—biblical realism. And yet realism is a thing that must be handled with care when reality is particularly harsh. This is not a scientifically verified opinion, but I gather from making my way in the world with others that most people don’t “do” the harsher realities of life well, for many reasons. That the default mode of many in the Aurora movie theater was to assume at first the shooter was some kind of actor is only a small proof of the overall percentage. The shooting, even as it really happened, seemed surreal. What does this say? It says most of us are in but not of reality.

Frankly, this aggravates most thinking Christians, similar to how the general population’s preference for portliness aggravates the disciplined nutritionist. But if the nutritionist chooses to denounce American eating habits amid the Tuesday evening crowd at Golden Corral, taking her stand for dietary righteousness between diners’ second visits to the chocolate waterfall and cotton candy machines, she’s seen to be spoiling the pig-out. Likewise, if the Christian’s response to a nationally attuned tragedy is to scold the American public for their blinkeredness regarding fallenness—You’re shocked this happens? This is the stuff of a world in rebellion against God, people!—we’re seen to be discourteous, insensitive, and harsh, leveraging the nation’s grief in order to make an ontological point.

Everyday Evil

Yes, this stuff does happen in a world in rebellion against God. Just so. The marvel, really, is that it doesn’t happen more regularly. I think of John Piper’s NPR interview some years ago after a tsunami devastated parts of South Asia. He handled that harsh reality with great care. After establishing a perimeter of gospel theodicy for why the world is subject to various travails and hemorrhage, and that God subjected Himself to it personally in the sufferings of Jesus, Piper said (with Luke 13 in mind) that every such occurrence of tragedy in the world is a call to repentance, a repentance he practiced too. The comfort is found in the call. God gives grace to the humble.

Other Christian leaders have spoken to Aurora kinds of reality with similar incisiveness. That will continue. It’s needed every time we stare at carnage on TV screens with mouths agape. A less than considerate realism seizes the moment to say, So you want God to stop that evil, but not your own little, everyday evil?

That’s true, of course, and a powerful apologetic. It has a place in discussion. It gets people inside their assumptions, something Jesus mastered. People do indeed assume themselves to be kinder and more merciful than God.

Evangelical Timing

But there is a pace and timing to theodicy. In our what’s-your-reaction-to-this society, too many rush in too quickly to say too much. The best thing Job’s friends did was “sat on the ground with him seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great” (Job 2:13). Then when they spoke…see Job 42:7-8.

The best thing we have to say anytime to anyone is the gospel. It speaks to suffering both self-induced and inflicted, shouts victory over every sin and pain and death. Christians need to hear the gospel over and over again because we never quite fully believe we’re that loved and graced by God, so we fall back into gospels of sin management and behavior modification. Likewise, everyone needs to hear over and over again why we need the gospel because we (the world) never quite fully believe we are that bad or bad off before God, so we fall back into idealisms about human nature and our overall security. As Meister Eckhart put it, “God is at home. We are in the far country.”

Whatever festering ideas motivated the theater shooter—perhaps Satan himself took over James Holmes’ psyche—regardless, James Holmes has personally participated in the Edenic rebellion of old just as Cole Huffman has. James has done so only more spectacularly and nihilistically than Cole. The scope of his damage in the world is greater than mine, not the fact of being damaging.

The gospel thereby doesn’t leverage realism but level it. It gives me empathy and compassion for victims, for that really could be me too. It gives me patience with questioners, even scorners, for I too once was really blind but now I see. It gives me a renewed revulsion of my own sin when I’m repulsed by another’s, for I too have really hurt and damaged others—and could do a lot more damage still but for God’s grace to me and rule over me.

---

Cole Huffman has lived in Memphis with his family since 2003. They are known around town as the "Huffman Party of 7 1/2": wife Lynn, sons Caleb and Colson, and daughters Helen, Holly, and Caley Kate. (The "1/2" is the family dog, Cal.) Cole serves as Senior Pastor of First Evangelical Church and blogs at www.colehuffman.com.

Finding God During the Storm

As Hurricane Isaac churned through the Gulf of Mexico, forecasters debated whether to believe a model that predicted Isaac would come ashore in Texas or a different model that indicated landfall in Florida. Maybe the answer was neither. Over the next several days, Isaac continued to defy both models and crawled ashore across the southeastern coast of Louisiana late on the evening of August 28, 2012, bringing with it an uncharacteristically damaging storm surge for a hurricane with only 80 mile per hour winds. In some places around New Orleans, the storm surge associated with Isaac reached 12 feet, rivaling that of Hurricane Katrina. Although final counts have yet to be completed, Isaac has caused at least seven deaths in the United States, twenty-nine more in Haiti and the Dominican Republic, and potentially up to $1.5 billion in damage. As people enjoy pointing out, meteorologists have a notoriously difficult time making accurate forecasts of hurricanes. Forecasting and modeling the weather is difficult because of the overwhelming complexity of the atmosphere and its sensitivity to small changes. Being aware of this complexity challenges us to stand in greater awe of the Creator. With Isaac fresh in our memories, we would be remiss to not take this opportunity to reflect on hurricanes and weather modeling and seek to learn about our God. At its root, being aware of our inability to understand, predict, and forecast the weather moves us to greater amazement of the unsearchable riches of Christ.

Uncertainty & The Meteorologist

Before we can begin to perceive how the uncertainties of forecasting and modeling point us to God, we have to understand a little bit about the atmosphere and the way it works. To help give concrete expression to an invisible atmosphere, it might help to picture it as a supremely thin liquid that cannot be felt. It is made up of predominantly nitrogen (78%) and oxygen (20%) and many other trace elements. These particles interact in much the same way water molecules interact with one another in a bathtub, a river, or the ocean, forming eddies, currents, and waves.

If we want to accurately predict how all of these different atmospheric molecules are going to interact - forming the eddies, currents, and waves that we know as high and low pressure, cold fronts, warm fronts, and storms - then we have to first understand that the interaction of these particles is mind-bogglingly complex. Most people are familiar with the idea of the butterfly effect - that a butterfly flapping its wings in China will have profound effects on weather around the world.

Although it would be grandstanding to say that a butterfly flapping its wings affected whether Isaac ended up in Texas, Louisiana, or Florida, it does turn out that even imperceptibly small differences in the state of the atmosphere at one time will have significant effects on weather later on. This in turn means that even imperceptibly small errors in observations and data that we feed into models can create vastly different outcomes. In addition, processes that we do not yet understand play a large role in the intensification of hurricanes.  Because of this, meteorologists attempt to analyze and forecast using imperfect data and imperfect models, making imperfect forecasts, and getting made fun of by people around the world.

This doesn’t mean that meteorologists haven’t made huge strides in improving forecasts. In 1922, Lewis Fry Richardson made the first attempt at making a 6-hour forecast for two cities in Germany using mathematical methods developed 15 years prior. Unfortunately, his 6-hour forecast took him over six weeks to calculate by hand and even then it was magnificently wrong. This basically put to rest the concept of making mathematical predictions of the weather until computers came along.

Carl Rossby, using early computers, made the first useful numerical weather forecast in 1954. By the 1960s, several countries were running their own models to make predictions, and by 1974, the first model to cover the entire globe was in use. With ever-increasing computer power, increased ability to collect observations of the atmosphere through satellite and other means, and algorithms developed to more accurately incorporate the data into computer models, forecasts of all types of weather  from many weather agencies improved exponentially between 1970 and today. The National Hurricane Center is no exception to this improvement. In 1970, the average error of a 3-day position forecast for a hurricane was 455 miles. Today, it is 105 miles. Although this is over a 75% improvement, even a 105 mile error in a forecast can cause major problems for evacuation decisions and for coastal residents.

God's Complex Creation

We will continue to make improvements in our predictions of hurricanes, but we will always be limited by the sheer complexity and chaotic nature of the atmosphere. So when faced with bad forecasts, devastation, and uncertainty, how can we begin to glean eternal truths about our God instead of criticizing our favorite weatherman?

Difficulty in forecasting weather should serve to remind us that our God is all-powerful, all-seeing, and all-creative. Remember that forecasting is difficult because the atmosphere is a complex, vast thing. Yet our God is the Creator of this unimaginably complex atmosphere. More than that, he created the entire universe without even breaking a sweat.

The psalmist says that “by the word of the LORD the heavens were made and by the breath of his mouth all their host” (Psalm 33:6). Even more, Christ “upholds the universe by the word of his power.” How much more should we stand in awe of the Creator of the universe when we struggle to even understand the atmosphere that he made and sustains so effortlessly?

We are created to experience emotional reactions to and have our affections stirred by the beauty and power of nature exhibited in hurricanes, tornadoes, sunsets, and numerous other destructive and non-destructive natural phenomena. However, to let our awe and wonder rest on the phenomena itself is short-sighted and a distortion of reality. It is like sitting down to listen to the Chicago Symphony Orchestra play Beethoven’s 5th symphony, but forgetting to appreciate Beethoven’s skill as a composer. Letting your affections, awe and wonder rest on the power and majesty of a hurricane is like admiring the flight of a 500-foot home run without being awed by the person who hit the ball.

Appreciating the power, majesty, and unpredictability of a hurricane without standing in complete awe of the God who created the hurricane, the whole earth, and universe surrounding it simply by the Word of his mouth is myopic.  Be reminded that the beauty, majesty, and power we see is but a shadow and foretaste of the beauty, majesty, and power of God.

Certainty & God

In addition to an all-powerful God, we can know that we rest in the arms of a sovereign God, even when hurricanes and other natural disasters seem capricious and random.  It often seems that certain areas receive a disproportionately large share of major hurricanes and natural disasters. Some of it is geography, some of it is random, some of it is associated with typical large scale atmospheric patterns. Behind all of it, though, is a God who is sovereign. God “will accomplish all [his] purpose[s]” (Isaiah 46:10).

There is nothing capricious, malicious, or unplanned about the working of God in our world and our life. The war has already been won on the cross and we can rest in knowing that God’s desire to show us mercy and saving grace cannot be frustrated or thwarted.

As you watch meteorologists struggle with forecasting a hurricane, be reminded that weather is quickly changing and chaotic. God, however, has revealed himself as unchangeable and faithful to his promises. In Scripture, we are told time and time again that “there is no variation or shadow due to change” in the character of God (James 1:17). This contrast between the changing and the unchanging separates created from Creator. Remember the unchanging character of God. He is the Rock of Ages, and Christ is our cornerstone.

We grieve because of the destructive power of hurricanes. We mourn with those who mourn the loss of family and friends. Hurricanes, despite their beauty, ultimately cause death and destruction. By contrast, our God is grace filled and life giving. Jesus tells us to “come to me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28). Paul tells us that Christ, through his death, burial, and resurrection “became a life-giving Spirit” (1 Corinthians 15:45). When we are faced with death, be reminded to run to the life-giving water that Jesus offers.

So how do we begin to work through a natural disaster like Hurricane Isaac with our community of believers, our neighbors, and our coworkers? Start by recognizing that the unsearchable riches of Christ are far more vast, far more beautiful, and far more worthy of worship and awe than the complexity, beauty, and majesty of a hurricane.

Do not be satisfied to simply stand in awe of the storm. Instead have your affections raised for the Creator of that storm. Know that unlike a hurricane, God is sovereign and unchanging. We are fully secure in his hands. Let us mourn with those who mourn, but let us set our sights on our Savior, the Rock of Ages. His purposes are higher than our purposes, his ways are higher than our ways, so take comfort that nothing happens apart from the Word of his mouth nor does anything happen over which he is not sovereign. In the midst of a tragedy that seems unpredictable, unknowable, and destructive, run to the unchanging, grace-filled, and life-giving arms of the Savior.

---

Matt Rigney is husband to Kari and father to Eva. He is a former research meteorologist for NASA and physicist for the United States Army specializing in modeling and simulation. Currently, he is completing a church planting residency at Austin City Life in Austin, Texas.

---

For more resources on proclaiming the truths of God over all creation, check out Tony Merida's Proclaiming Jesus.

For more free articles on how God challenges our assumptions, read: When is the Gospel not Good News? by Stuart McCormack, Spiritual Strength Training by David  Murray, and The Unqualified Disciple by Lindsay Fooshee.

Big Book Giveaway (Round 2) WINNERS

Thank you all for entering! It's a great blessing to be able to provide resources with the help of Crossway (Round 1) and now Broadman and Holman.

THE WINNERS:

• The HCSB Study Bible... Thomas Perry!
• The Mission of God Study Bible... Josh Evans!
• Gospel and Embracing Obscurity... Barry Wallace!
• The Church and Tribal Church... Michael Gerald!
• Creation Restored and Seven Daily Sins... Wes Lauderback!

Watch out for more giveaways! We're always working to offer free, gospel-centered resources to our friends.

Is the Bible Blind to Womanly Beauty?

Don’t know if you’ve followed this, but Tim Challies kicked up a bit of an Internet storm recently when he helpfully suggested that it was a good thing for Christian wives to give attention to their appearances for the betterment of their husbands.  He was responding to a post a few months ago by blogger Rachel Held Evans, who registered disagreement with Challies’s post.  In response to Evans, Southern Seminary professor Mary Kassian suggested something of a middle way in which womanly attractiveness matters but only as a reflection of God’s far more lustrous beauty. I found the discussion interesting and worthwhile not because this is a matter of outsized theological importance but because it relates closely to issues surrounding men, marriage, and beauty, all topics that interest me.  Kassian’s theocentric rendering of womanly beauty jibes with material I published with Douglas Sweeney in the book Jonathan Edwards on Beauty (Moody, 2010), part of the five-volume Essential Edwards Collection.  Edwards was an aesthetician if there ever was one.  Wherever he saw earthly beauty he saw a reflection of God, who was not only beautiful but was beauty himself.

Here’s a snatch from the book which quotes Edwards’s notebook on “types” (page 49-50 of JEOB):

There are some types of divine things, both in Scripture and also in the works of nature and constitution of the world, that are much more lively than others. Everything seems to aim that way; and in some things the image is very lively, in others less lively, in others the image but faint and the resemblance in but few particulars with many things wherein there is a dissimilitude. God has ordered things in this respect much as he has in the natural world. He hath made man the head and end of this lower creation; and there are innumerable creatures that have some image of what is in men, but in an infinite variety of degrees. Animals have much more of a resemblance of what is in men than plants, plants much more than things inanimate. (Works 11, 114)

One day, the pastor took a walk that unfolded the way natural beauty reflects spiritual beauty (pp. 41-42 of JEOB):

God’s excellency, his wisdom, his purity and love, seemed to appear in everything; in the sun, moon and stars; in the clouds, and blue sky; in the grass, flowers, trees; in the water, and all nature; which used greatly to fix my mind. I often used to sit and view the moon, for a long time; and so in the daytime, spent much time in viewing the clouds and sky, to behold the sweet glory of God in these things: in the meantime, singing forth with a low voice, my contemplations of the Creator and Redeemer. And scarce anything, among all the works of nature, was so sweet to me as thunder and lightning. Formerly, nothing had been so terrible to me. I used to be a person uncommonly terrified with thunder: and it used to strike me with terror, when I saw a thunderstorm rising. But now, on the contrary, it rejoiced me. I felt God at the first appearance of a thunderstorm. And used to take the opportunity at such times, to fix myself to view the clouds, and see the lightnings play, and hear the majestic and awful voice of God’s thunder: which often times was exceeding entertaining, leading me to sweet contemplations of my great and glorious God. And while I viewed, used to spend my time, as it always seemed natural to me, to sing or chant forth my meditations; to speak my thoughts in soliloquies, and speak with a singing voice. (Works 16, 794)

This material reveals that Edwards felt free to find resonances of a much greater beauty in the eye-catching things of this world.  In fact, the pastor-theologian made the case for finding “types” in this world.  If we buy Edwards’s argument–and I think we should–then surely we can find images of a greater luster in a flower, a sunset, and the face of a loved one.

I love Edwards’s aesthetics.  He has a major place for beauty in his theological-philosophical system, so much so that some view him as the theologian par excellence of beauty.  By the way, this is part of why he is so relevant for today.  We live in an image-obsessed culture (part of the problem Evans rightly decries), and we can use Edwards to point people to a better way, a far more fulsome and healthy vision of attractiveness than one can find in the ambient culture.

The Bible, by the way, has much to say about physical beauty, contrary to what many think.  Sarah, Abraham’s wife, was beautiful (Gen. 12:11); Rachel was beautiful “in form and appearance” (Genesis 29:17); David “had beautiful eyes and was handsome” (1 Samuel 16:12); Esther had “a beautiful figure and was lovely to look at” (Esther 2:7!); Job’s daughters were the most beautiful of their day (Job 42:15); the man speaking in the Song of Solomon finds his wife “beautiful” to say nothing but the very least; Moses was beautiful as a child (Hebrews 11:23).  Beyond all these realities, the Lord, as Edwards knew, is pictured in Scripture as very beauty himself.  David wished only to “to gaze upon the beauty of the LORD,” Psalm 27:4.  We could go on.

What does this mean?  Well, for starters, the biblical authors and figures are not blind to physical beauty.  Far from it.  They don’t suggest that it is of great importance in itself.  That’s clear.  Neither, however, do they ignore it, just as we do not ignore it, try or not.  We’re all quite conscious of physical beauty.  One could say this is because of our genetic wiring, or our consciousness, or perhaps most satisfyingly, our natural understanding of the way earthly attractiveness prefigures God’s magnificence.  All of these reasons have credence.

In the context of marriage, this means that it is no bad thing to celebrate one’s attraction to one’s husband or wife.  It is in fact a good thing.  We should not make the cultural mistake of grounding our spousal love in physical beauty.  Anyone who has ever heard a pop song knows how common this is, and how laughable.  Those who think that a relationship can stand firm by physical attraction alone clearly have precious little practical experience in actual relationships.  Those who are married know that attraction is an important part of marriage–perhaps very important–but that like any covenantal relationship, marriage requires a continual exercise of the will for its flourishing.  It is the Christocentric and Christotelic dimensions of marriage that are most significant.  Husbands loving wives as Christ sacrificially loved the church, and wives submitting to their husbands as the church submits to Christ in love are the transcendent, indeed transforming, realities of marriage.

But in landing this plane let’s bring our altitude down a bit.  Physical attraction matters in a marriage.  The Song of Solomon makes this abundantly clear, as any red-faced teen knows in hearing it read in church.  No one is suggesting that Christian women should hold themselves up to the (relentlessly airbrushed and digitally edited) cover-girl.  It is, however, a good thing for both husband and wife to take the physical dimension of marriage seriously.  Men shouldn’t nurse a gut, and women shouldn’t let themselves go.  Both should care for the other by devoting a reasonable–and the world’s standards are often unreasonable!–amount of attention to their bodies.

We are not Platonists.  We live in bodies.  The body is good.  God designed the body, manly and womanly, for his glory.  He gave sex and attraction and passion to couples for their good and his renown.  Marriage in its fullness is to provide the world with a picture of a far greater reality, the devoted loving union of Jesus Christ and his blood-bought church.  We do not obsess over our appearances; we do not worry about physical changes over time; we do not obsess over our frames and forms.  But we do love one another by caring well for the bodies God has given us.  Whatever we do, we seek God’s glory–whether praying in church, church-planting in an unreached land, fixing a leaky faucet, comforting a crying infant, teaching philosophy in a secular college, or running another mile to keep the pounds off (1 Cor. 10:31).

-

Cross-posted from Owen's personal blog.

Preaching Today: A Discussion with Jared Wilson and Tony Merida

I have asked a couple of friends to answer a few questions in hopes of providing a resource and encouragement to men entrusted with preaching the Word of God in our culture. The Panel:

Jared Wilson is the lead pastor of Middletown Springs Community Church in Middletown Springs, Vermont and the author of Your Jesus is Too Safe and Gospel Wakefulness, and the forthcoming Gospel Deeps. He also blogs at the popular Gospel-Driven Church and has written Bible study material for LifeWay.

-

Tony Merida is the founding pastor of Imago Dei Church in Raleigh, North Carolina and Associate Professor of Preaching at Southeastern Baptist Theological Seminary. He is also the author of Faithful Preaching and Orphanology.

BRANDON: In light of the many aspects of church life (i.e. Bible studies, small groups, age-specific classes/ministries, evangelism, worship through music, etc.), is preaching to the group-at-large from the stage/pulpit the most important? Why or why not?

JARED: I don't know if I would classify it as "most" important, but I'd certainly classify it as indispensable, necessary, and vitally important. The Bible prescribes and we need the Scriptures proclamationally delivered -- with authority, with exposition, with prophetic strength. This can be done one-on-one or in smaller group settings, of course, but we see both under the old covenant and the new covenant the people of God gathered to hear the word of God. Think of Moses' addressing of the people after hearing from God all the way through to Ezra preaching to those gathered in Nehemiah to Jesus' sermons and the addresses of the apostles in the church's court-gatherings. The pattern is not either/or in terms of how the word of God is delivered to believers but both/and, and we have plenty of Scriptural examples of proclamational preaching from one person to a large group, enough to see it as biblically normative and therefore contemporarily necessary.

We have always needed the word of God delivered to us this way, but I think culturally speaking today we need in a peculiar way a pastoral voice under the mantle of God's authority delivering "thus saith the Lord" to us. We are very much drenched in a "did God really say?" society, and some of the ways churches today downplay preaching or turn it into conversational sharing or what-have-you lose the gospel-shape of preaching, which is proclamational and one-directional.

Mark Driscoll has some helpful to things to say on this subject in relation to proclamational pulpit preaching as the "air war" and the day-to-day matters of personal discipleship, fellowship, counseling, and the all-encompassing participation in the mission of God as the "ground war."

TONY: I agree with Jared. We should work to do both “the air war” and “ground war” well. It seems that some (extreme) groups pay little attention to one of these two.

For some, preaching has no place in church life. They think the church should just have dialogue, or groups, or meet in a bar and talk theology. I want to see more emphasis on public proclamation, practicing 1 Tim. 4:13. Public proclamation is patterned for us in Scripture, and public proclamation has the “life-changing-on-the-spot” potential because God saves people through the preaching of the gospel.

On the other hand, there is a group that has such a high view of preaching that they give very little thought to how to do the ground war: how to disciple, train elders, plant churches, reach unreached people groups, care for orphans and widows, etc. Ideally, the church is led from the pulpit with faithful exposition and application of biblical texts, and then ministries are developed and deployed to live out these truths. To do both, public proclamation and practical ministry well, serious attention must be given to both.

BRANDON: Over the course of your ministry, what has been your most consistent focus in regards to how you prepare and ultimately preach a sermon?

TONY: My main focus is that that I want to take the listeners for a swim in the text. I want us to immerse ourselves in Scripture, and my desire is particularly to exalt Jesus as the hero of the Bible – and by extension as the hero of every sermon. I want people to walk away every week and say, “What a great Savior” not “What a great sermon.”

To do this, I use a five step method for preparation that is articulated in Faithful Preaching: (1) study the text, (2) unify the redemptive theme, (3) construct an outline that supports the theme, (4) add the functional elements within each point (explanation, application, illustration), and (5) add an introduction and response.

In terms of mechanics, I want to make sure every sermon is a coherent whole, built around one dominant (redemptive) idea, and then drive that idea through the body of the sermon, pointing people to Jesus.

JARED: I find this very helpful. I think you're right on the money. In particular, I think what is often missing in a lot of preaching and missing in a lot of instruction or shepherding of preaching is the ability to "feel" Scripture. So I like your words on immersion and swimming.

Preaching ought to be exultational, an act of worship on the preacher's part. Many preachers have already discovered that their congregations don't get excited about what their preacher tells them to get excited about but instead about what their preacher is evidently and obviously himself excited about. Our people will start to see how God's proclamational initiative in saving us through Jesus Christ provokes doxological astonishment.

BRANDON: Tony, you are in a unique position in that you teach on preaching in the academic arena. Are there significant benefits to studying preaching academically, or is more of a "born with it or not" gift?

TONY: I begin the first day of Bible Exposition class (the basic preaching class) with a brief talk on “The Making of a Preacher.” I tell them that there seem to be about seven things that shape guys into effective preachers. Most of them involve the work of God and human responsibility, but there are a few important things to learn in an “academic setting.”

1. Love for Scripture. I think the Word should drive us to the pulpit, instead of the pulpit driving us to the Word. Good preaching is overflow … an overflow of love for God’s Gospel. Hopefully, in class I can stir up a love for Scripture by the way I handle the Word and speak of the Word, but ultimately, this is a personal dynamic between the student and God.
2. Gifts. Obviously, “I can’t put in what God has left out!” Not everyone is gifted to preach. That’s okay; we need guys who are gifted in other areas as well in more priestly and kingly positions.
3. Experience. I can’t give students this either, with the exception of a few reps in preaching class. Guys need to be preaching a lot to be effective. Driscoll says in Vintage Church that a guy needs 200-300 sermons before he’s a decent preacher.
4. Mentor. I can’t do this either, with the exception of the nine or ten guys that I try to mentor in our elder training program. For some students, these mentors may be from a distance, and for some, they may be a “dead mentor” (ala John Piper and Jonathan Edwards). Preferably, in my opinion, you have all three: life on life mentor, a mentor from a distance, and a dead mentor.
5. Models. I really can’t do this in class either, with the exception of showing some sermon videos in class. But I do try to help guide students toward pastoral-theologians that they can learn from, like Jared Wilson.
6. Character. This goes with #1, but is a bit different. Here, I’m talking about having a life that reflects a love for Scripture. People need to see the pastor exemplifying his teaching. I can help cultivate love and holiness by emphasizing spiritual disciplines in class, but once again, students must accept responsibility for pursuing God and exemplifying Christ.
7. Instruction. Here’s where I try to be of most help to aspiring preachers in class. There are things that students need to learn like: how to exegete a passage of Scripture, how to incorporate biblical theology into expository preaching, how to apply the text in a Gospel-centered manner instead of a moralistic manner, how to preach Christ from the Old Testament, how to prepare a sermon manuscript, prepare a series, look for sermon helps, and on and on. While a seminary is not the only place one could learn these things, it is one place.

With this list, it’s evident that one can’t simply take my preaching class and believe that they’ll become a great preacher. Nope. I can’t promise that at all. I work hard at #7, and help with some of the others, but it’s certainly not all about the classroom. Beyond these matters, I also begin with the caveat that a lot in preaching is “mysterious” and that I can’t explain all the spiritual dynamics involved in preaching. But this list is my humble stab at trying to articulate some of the key things that seem to be present in the lives of effective preachers.

JARED: Tony, you're too kind, but I think I can be extremely helpful especially in providing examples of what *not* to do. ;-)

Love the stuff on "mysterious." We've all heard guys who've been preaching for multiple decades who sound like they're reading a toaster manual. So I think giftedness and personal investment in the text play as big a role in preaching as technical and exegetical know-how. Of course, excellent preachers don't start out excellent and we are all improving over time. But guys with the gift find that muscle getting stronger with use and having better reflexes.

The other side to this, however, is that the power of the gospel that works through the preacher also works in spite of the preacher. And I'm sure we've all experienced examples of our weak, foolish, tired sermon being no hindrance to God's word stirring or changing or convicting or comforting our hearers. We have the privilege of getting better at preaching as we go, but we also have the freedom to know it doesn't ultimately depend on our ability, rhetorical or otherwise.

BRANDON: With the Internet and media outlets that consume our world today, people have more access than ever before to various worldviews and areas of thought. Should apologetics be a large part of preaching in the 21st century?

JARED: I suppose it depends on what you mean by "large part." I think apologetics is important, and some preachers/teachers are more gifted in this area than others. For my part, I don't do a lot of apologetics in my preaching and find it more at home in personal conversations and small group settings. I make some exceptions in sermons -- for instance, I preach the resurrection quite often, but when I preach on it at Easter time, I typically include some historical and logical evidences for Jesus' bodily resurrection, not just to encourage believers in their faith but also because we are more likely to have unbelieving visitors at that time who might find the evidences challenging.

But in general I don't deal in apologetics in my preaching because -- again, speaking *personally* here -- I find myself being led by that into a "let me convince you" kind of mode that I don't find is the primary focus of preaching. I want to proclaim the truth and let the Spirit convince.

But, again, I find apologetics generally helpful and we have used materials from Josh McDowell, Ravi Zacharias, and others in our church and found them helpful. Most recently we had a group studying Tim Keller's *The Reason for God* and they found it both helpful toward their conversations with skeptics and critics -- who can be quite hostile and tenacious in our neck of the woods -- and strengthening of their own faith.

TONY: I think it is very important for preachers to consider the presence of competing worldviews in the audience as they preach. As Keller says, we tend to answer the questions of the people with whom we are talking. And if we are only talking to believers, our preaching will become “ghettoized,” that is, the preacher will tend to address “insiders” only. Few outsiders will show up. But if people hear that a pastor is addressing the questions of skeptics, doubters, and atheists, then they will come – either because they themselves are interested, or because their believing friends will bring them. Keller has really challenged me on this. It doesn’t mean we can’t preach through books of the Bible, or even that we can’t focus on believers; it simply means we need to address some “outsider questions” weekly in our preaching. This requires reading very widely and also intentionally talking with non-believers. Keller says most sermons prepared by seminary students are not any good because they are aimed at other seminary students. I would agree with this, with the exception of those students who are out in the culture talking with people.

The way this works is basically to ask questions as you are working through your text, “what part of this passage would a non-believer reject?” Perhaps this would include something about the presence of warfare in the OT, the idea of wrath, or the exclusivity of the gospel. I think it is very important to address these issues as they appear in the weekly sermon text. Too many pastors (and I am guilty of this) never stop to ask, “What would [insert the skeptic at the coffee shop] not understand or believe about this passage?” Another tip I would give is to address the skeptic in the introduction of the sermon, and to let them know that you are aware of their objections and questions. Mark Dever does this really well. A final note would be to remember to argue appropriately. If you are going to challenge a worldview, you can’t just throw bombs at it. You need to get inside it, understand it, sympathize with it, and then show how it falls flat, and that the gospel is the only answer. You will not connect with the skeptic by misrepresenting their view and spouting “hater-aid.”

None of these ideas require that you totally re-vamp your preaching to do “apologetic preaching,” as much as it means that you prepare your sermon with competing worldviews in mind every week.

__

This originally appeared at Brandon's former blog, Modern March.

Spiritual Warfare Prayer

Editor's Note: Two weeks ago GCD received a request from a believer in Ethiopia for biblical teaching on spiritual warfare. My first response was prayer. I ask our readers to join us in praying - as Paul does in Ephesians 3:14-21 - that we might all have the strength to be filled with the fullness of Christ's love, to feel the love of Christ that surpasses knowledge. Paul's prayer for strength (strength to know Christ's love!) fans the flames of spiritual revival, and this prayer for strength is all the more important when we come under attack from the forces of darkness that are arrayed against us. I've been praying for revival, and I'm doing it knowing what that means to the enemy. I'm praying for revival because we have a victory secure in Christ and because I long to see God's grace renew the lives of the people I love.

As folks here at GCD talked about how best to disciple a new believer in spiritual warfare, Winfield mentioned that Prayer Life has a chapter dedicate to Spiritual Warfare Prayer. To that believer in Ethiopia and to our brothers and sisters around the world, we offer this excerpt. As you read and reflect on the power of prayer, please unite with us in praying that we might all comprehend the breadth and length and height and depth of Christ's love, for in this corporate prayer lies both the surety of our salvation and the power to dispel the forces of evil.

---

“If you would endeavor, like men of courage, to stand in the battle, surely we would feel the favorable assistance of God from Heaven. For who He giveth us occasion to fight, to the end we may get the victory, is ready succor those that fight manfully, and do trust in His grace.”  -Thomas A Kempis

One of the most important aspects of prayer is spiritual warfare. The Bible tells us that we are in the midst of a spiritual battle, and our advisory the devil is like a roaring lion seeking to destroy our lives. Paul says, “we do not wrestle against flesh and blood, but against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.” (Ephesians 6:12). Satan and his forces of darkness are trying to destroy your life, and it is imperative that we learn to pray against these forces of darkness in order to gain victory in our lives. There are several things that the Bible tells us about spiritual warfare.

What the Bible Says About Spiritual Warfare

• We are in a real spiritual battle (2 Corinthians. 10:4; 1 Timothy 1:18)
• We are to resist the devil and he will flee from us (James 4:7; 1 Peter 5:9)
• We are to take authority over powers of darkness (Matthew 16:19)
• We are to cast out demons (Mark 16:17)
• We are to use spiritual weapons to overcome darkness (2 Corinthians 10:4; Ephesians 6:10-20)

The Bible tells us about great individuals who were victorious in spiritual warfare, all of which are lessons for us today. The battle is either won or lost on the mountaintop in prayer. Throughout the Bible, the mountain is a symbol of prayer and a place to meet with God. Jesus regularly went to the mountains to pray, Elijah called down fire on the mountain, and Moses met with God on the mountaintop.

In Exodus chapter 17, Israel fought against the Amalekites in Rephidim. Moses went on top of the mountain to intercede for the people who were fighting the battle below. Whenever his hands were lifted up, Israel would prevail, but when his hands grew tired and fell down the Amalekites would prevail. It is the same way in our lives, whenever we lift our hands in prayer we will prevail, but when we stop praying we lose the victory. We need to follow Moses example of praying for victory over the forces of darkness on the mountaintop. Don’t grow weary in prayer, but allow the Lord to help you pray for victory in every area of your life.

In 2 Chronicles 20, King Jehoshaphat shows us how to prepare for spiritual warfare. When the great forces of Moab and Amon came to battle against Israel, Jehoshaphat proclaimed a fast in the land. 2 Chronicles 20:4 says, “Judah gathered together to ask help from the Lord.” The first thing you need to do when you are in spiritual warfare is to ask help from the Lord. The Lord reminded them, “Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God’s.” (2 Chronicles 20:15). God wants to fight our battles for us. All we have to do is go to Him in prayer and ask for His help.

Steps to Spiritual Warfare

1. Pray Always

Paul tells us to “pray always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance” (Ephesians 6:12). The first step to spiritual warfare is to pray always. This means that we must develop a lifestyle of prayer. Even when we aren’t praying out loud we can still be in a state of union and intimacy with the Lord.

2. Be Watchful

Paul goes on to say that we need to be watchful. This means that we must have an awareness of what is going on around us spiritually. It also means to be sleepless, or wakeful. God calls us to be watchmen and watchwomen who will guard against the devil. In the Bible, a watchman would stay awake at night to make sure that the enemy didn’t attack while everyone was sleeping. It is our responsibility to be watchful in prayer.

3. Have Perseverance

Our prayers should be made with all perseverance! God doesn’t like weak, powerless prayers; rather He desires for us to persevere in prayer. James tells us, “The effective, fervent prayer of a righteous man avails much” (James 5:16). The word fervent is energeo, which means energy. We need to be fervent and energetic in our prayer life. Don’t give up until your prayer is answered!

4. Pray in the Spirit 

The only way that our prayers will ever have power is if they are in the Spirit. The Spirit intercedes for us and reveals the will of God to us (Romans 8:26). The Holy Spirit gives fire to the incense of our prayer. Jude says that we should build ourselves in the most holy faith by praying in the Spirit. (Jude 20). The Spirit will build us up, guide us in truth, and give us the strength to pray as we should pray. Let the Holy Spirit come and give you the power to pray today.

Reflection Questions

1. What are several of the things that the Bible tells us about spiritual warfare?
2. What can we learn from the stories of Moses and Jehoshaphat?
3. How do their stories apply to your current situation?
4. Take some time to discuss the steps of spiritual warfare from Ephesians 6:12.
5. What does it mean to pray at all times? Is this possible?
6. What does it mean to be watchful in prayer?
7. How do we pray in the Spirit? In what ways does the Spirit help us pray?

Concluding Prayer

Lord, teach us to how to use our prayer in spiritual warfare. Even though there is a battle raging between the forces of darkness and the forces of light, we know that You oh Lord are all mighty, all powerful, and all knowing. We acknowledge that you are in complete control over all things in our life. Strengthen our hearts to be strong and grow not weary in prayer. In your name we pray. Amen.

Paul's Email to Ephesus

Paul was in prison in Rome when he wrote to the church at Ephesus:

But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. - Ephesians 2:13

I am in my home office in Austin as I write this. If these words reach you online, it will only be through a separation of space, time, culture—maybe even language. I feel compelled to ask what do what do Paul's letters have to do with our emails? How does our understanding of these epistles impact the way we email, tweet, and correspond online?

One parallel is the technological context. Rome had built roads and a hospitality culture—new traditions and rules protecting travellers. Without these new technologies and protocols, Paul couldn’t have reached Ephesus as a church planter. He couldn’t have even written a letter to the church at Ephesus.

The same is true of the Internet. It has opened up communication possibilities that are absolutely revolutionary. At this point, to say that the potential for the spread of the gospel online is unprecedented sounds simply cliché. No brainer. In a matter of months after the launch of GCD, we were reaching people in the Philippines, Saudi Arabia, the United Kingdom, Canada, Uganda, Nigeria, and Australia.

In fact, you are no doubt far, far away from me as you read this—on the opposite side of the globe. When you walk out to your day what could possibly tie us together? Paul was in prison—on the opposite side of the Roman Empire. What nearness could he know of a community in Ephesus? And if there is such a potential for the spread of the gospel online, why isn’t it sparking revival?

The answers lie in our various degrees of separation. More than the physical distance, our spiritual brokenness crackles beneath the surface of every human relationship, scrambling signals and preventing clear communication with both my neighbor next-door and my Facebook friends thousands of miles away. If these separations exist in any human relationship, what spiritual obstacles stymie the full communication of the gospel online? What sins creep into our email and status updates? How does the gospel change the way we use the Internet?

iSin

According to iCrazy, a recent Newsweek cover story by Tony Dokoupil the average teen processes 3,700 texts a month. 80% of us bring our laptops on vacation so we can work. (Yes, I’m a statistic, too.)

Technology has crept unquestioned into our homes. After interviewing more than 450 people, MIT psychologist and author, Sherry Turkle reported to the American Psychological Association, “A mother made tense by text messages is going to be experienced as tense by the child. And that child is vulnerable to interpreting that tension as coming from within the relationship with the mother.” Honestly, this breaks my heart because I too am guilty of passing on my online anxiety to my son.

Elias Aboujaoude, a psychiatrist at Stanford University School of Medicine says, “I’ve seen plenty of patients who have no history of addictive behavior—or substance abuse of any kind—become addicted via the Internet and these other technologies.”

In fact when the new Diagnostic and Statistical Manual of Mental Disorders (DSM) is released next year, “Internet Addiction Disorder” will be included in the appendix for further study.

I’m something of a psychology agnostic. I’m suspicious of any science that has historically electrocuted the mentally ill for treatment. I prefer phenomenology. Consciousness is a phenomenon much like gravity or the photoelectric effect—irreducible in the face of scientific method. Understand, I’m not denying that humans have an emotional “inner life.” I’m denying our emotional/psychological singularity. Being created in God’s image means we are made for, by, and in community, but these connections are severed and distorted by the Fall.

By extension, when it comes to questions of our iSanity, I’d say the problem is a sin problem. It isn’t a broken relationship with our individual “psyche.” It’s a breakdown between us and God.

Crazy Busy

Author and cartoonist, Tim Kreider, recently posted about the Busy Trap for the New York Times blog, writing: “If you live in America in the 21st century you’ve probably had to listen to a lot of people tell you how busy they are… Busyness serves as a kind of existential reassurance, a hedge against emptiness; obviously your life cannot possibly be silly or trivial or meaningless if you are so busy, completely booked, in demand every hour of the day.”

Underneath this business—and this is something I am incredibly guilty of—is the sin of pride and self-importance. Who needs God when they’ve got 900,000 Twitter followers? Look at my inbox. I’m corresponding with the big players. So how can I possibly schedule time for prayer? Better put it in the day planner or its forgotten. Same with my family and friends.

<ERROR: Identity Switch>

A few weeks ago my laptop froze while I was switching between my personal Facebook page and the GCD page. The limbo address read: Identity Switch. Heaven forbid a hiccup in the barrier between my two universes: Ben Roberts Austin hipster and Ben Roberts weird Christian website editor.

The problem with all our virtual identities is the risk of buying the lie of the virtual self and in turn perpetuating the falsehood. I am none of my online identities. There is a foundational fiction that underscores any interaction online, but we are becoming increasingly adept at suspending our disbelief of this falsehood.

The risk of allowing any virtual identity to override our true identity in Christ is enormous. Especially when most Americans spend at least eight hours a day staring at a screen—more time than we spend on any other activity including sleeping.

Ease of Access

Sometimes as I struggle to interact authentically online, the questions just won’t stop coming: How do we keep status updates, emails, and social networks from eroding our real identity? Is it reasonable to ask that we maintain a sense of our true self in an artificial information-based environment? How does this effect the way we interact with each other as believers in spiritual community? Ack! When, the questions become to much, I just have to thank the Lord for the internet’s free and easy selection of far out 1960’s Jesus music.

But I’m learning we need to question everything if only for the inconvenience of it! The problem is convenience quickly becomes a virtue online. How easy is it for me to reply to this email? Does it need a star? How many starred emails can sit in my inbox needing attention before I lose my head? More importantly is pinkjam12@jamchronicle.com a human being worthy of my respect?

I suspect part of the appeal of our online friendships is the ease with which we can write someone off. Unfriend. Unfollow. No problem. Forget loving-kindness. Forget patience. That simply doesn’t increase my Twitter following.

Kill Shot

I could go on and on, listing the increased ease of sin that attends on our increased ease of information exchange, but it all trends toward one terrible abyss. Last month one of my coworkers made the news. His daughter had an argument with her friend online. The differences flared-up and quickly spiraled out of control. So his daughter’s former friend submitted a plea to have his daughter killed in exchange for elicit photos. She posted their address and phone number and personal info on a blog, and within minutes they were receiving threatening phone calls from other states. The police were called in to investigate, and now the girl faces up to thirty years in prison for numerous criminal charges.

When we are too busy to care, when our identities and the identities of others are founded on virtuality not reality, when it's easy to mute any sense of mutual respect, then anger tears loose of its cage, and suddenly we’re on an online rampage, deathmatch-style. The consequences can be devastating to our lives and souls, but according to Christ's teaching, there's no difference in God's eyes between this criminal behavior and writing an angry email.

eVangelism

How can we hope to rebalance this slippery slope of online existence? What truth or righteousness can be found in an environment constructed from deceit and brokenness?

It ain’t too pretty a picture. If we try to rectify these fractures ourselves, we will fail. If we look for honesty and moral guidance from a machine, we move deeper into the web of delusion, depression, and outrage. For all it’s false hope of “global village,” the Internet is just as fallen and messed-up as anything else in this world. Perhaps, even more so because all our awesome devices and apps make the only solution appear primitive and unimaginably hairball. I’m talking about the blood of Christ.

It is only by the blood of Christ that those who are far off can become near and immediate to us. It is only by a loving Son of the Living God killed for our sins that we can seek to renew our online relationships. There’s nothing cool, convenient, or slick about it. For this reason, I take Sundays offline. I need a day to rest in what God is doing in folks' lives through GCD. I keep a journal and write thank you notes. I spend time with my family and spiritual community. Time offline reorients us toward what's ultimate and reunites us with real fellowship.

I’m learning to pray over every email I write. I’m learning to let Christ pound my heart back into shape to find the real person on the other end of the information vortex. They’re there, and they need to know Christ just as badly I as do.

I urge followers of Christ to re-evaluate the way they email and tweet. Paul took great pains to pursue Christ in every letter he wrote. He wrestled with sin in his correspondence. In his letters, we find deep mysteries, powerful admonitions, and graceful words of healing to scattered people, people broken and badly in need of real community—in need of Christ.

Can you imagine the healing that could spread through the Internet if we purposed to pursue Christ more intentionally in our social media contacts and emails? I’ll be the first to admit it was initially so weird, but the leaders of GCD are learning to pray with each other on Google Hangout. Yes, there are barriers, but the Holy Spirit can overcome them.

Paul had these same spiritual divisions in mind when he continued his letter to Ephesus:

For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility... - Ephesians 2:14

I don’t always get my online correspondence right (just the other day, I got into a hurry and called Seth McBee “Josh” in an email for some stupid reason), but with Christ I have been given a powerful connection to believers everywhere—a connection that brings those people once far off right into my living room. It’s not the Internet. It’s the forgiveness and unbreakable bonds of spiritual adoption found only in Christ. In Christ, we’re not just friends, we’re one.

---

Ben Roberts is the Managing Editor of Gospel Centered Discipleship, a member of Austin City Life, and a follower of Christ. He lives in an amazingly ugly house with his wife (Jessica), son (Solomon), dog (Charles Bronson II), and two very angry chickens. A graduate of the Michener Center for Writers, he is currently working on a novel. Twitter @GCDiscipleship

---

For more on sharing the gospel authentically, check out Jonathan Dodson's Unbelievable Gospel.

Porn and Future Marriage

*Editor's Note: This was #10 on our Top Posts of 2012. _

***WARNING: Certain aspects of this post may be considered graphic in nature

Indulgence in pornography is not a problem that only young, unmarried boys face. It's an epidemic that stretches into the realm of men who are married and women of all kinds (young or old, married or not). However, this post is aimed particularly toward young, unmarried men. The reason I am speaking to this particular group is because I know from firsthand experience the complications that this addiction causes for young men and their future marriage.

The temptation is unavoidable. Half-naked women are plastered on Facebook advertisements. Billboards don the supposed "class" of the dancers at the club the next exit over. Heck, a pretty woman in a parka and sweatpants can cause many men problems. The carrot is constantly dangling in front of you, drawing you in like a starving child lost in the desert.

Paul exhorts the Philippians:

 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things.

- Philippians 4:8

There are several verses that refer to fornication, lustful thoughts, and worldly passions (Matt. 5:28; 1 Cor. 6:18; Gal. 5:16; Col. 3:5) but I want to hone in on what these activities do to the mind. The mind is a powerful thing as are the memories it keeps. This is why the aforementioned verse in Philippians has been more helpful to me than any passage on lust (not to discount such passages, of course). At the height of my issues, I worked in a kiosk at the mall and my mind was perpetually bouncing from one woman to the next. I was an easy target for Satan and my own fleshly weaknesses. I was severely addicted to women and I knew all the Bible verses about "youthful desires" and "passions of the flesh" but only sought self-gratification. I was no boy scout in regards to females that I dated and saw them as no better or more important than the women I watched on my computer screen. I wouldn't agree with that statement then, but it was true. I was thinking of me. I was thinking of my sexual desires. And truthfully, it didn't matter who fulfilled them or how it happened, as long as I was satisfied. In person or in a movie.

What I did not anticipate was how it would affect my future marriage. I committed many sins in this area, but I assumed that marriage would fix that desire and erase those memories. Unfortunately, my enslavement to sex and pornography dug so deep into my subconscious that I was left with remnants that may last until my final breath. I wish I would have spent much more time thinking on the things of God, as Paul exhorts, but I did not. I am left with baggage that thankfully Jesus has forgiven and is redeeming daily.

There are several destructive aspects of the porn industry, but here are two battles that I have found particularly challenging to my relationship with my now beautiful, godly wife. Young men, I am pleading with you to trust me:

1. Porn damages your ability to be a confident leader in your marriage - For me, my pornography-laden past has caused a fracture in my assurance as a husband. There are times that I feel unworthy of her due to my past sins. There are times that I feel unsure of my ability to please her both in the bedroom and outside. In the bedroom, there's no editing or perfect lighting and you will not always (or ever) be a rock star lover; the bedroom consists of two people that God has joined together, often imperfectly enjoying a great gift that he has given. Pornography does not reflect this truth. Sex was not only designed for procreation, yet it was never designed to be treated as an extracurricular sport. Porn actors are not to be mimicked or modeled. Period. Love your wife the way she wants and needs to be loved - the way that God calls you to love her - and let that be enough.
2. Porn places unfair expectations on your wife - Pornography is professionally done, in a sense. The producers, directors, and stars know what men like to see just like any other film production. There is a false sense of purely carnal excitement and intrigue. You will start to believe that women will do whatever you want and will be excited about hours of endless sexual activity. Then, when you and your wife engage in such marital activities, your mind convinces you that your wife should be a compassionless toy like those portrayed in the movies you watched. In reality, your wife has insecurities, fears, and preferences that are mixed with her foundational desire to be loved and nurtured rather than driven like a Ferrari. These images and ideas that are seared into your mind are physical, mental, and spiritual wars that are not meant to be fought. Let your future wife be your standard of beauty by not cramming more and more images into your head.

There is tremendously good news for those who have struggled with pornography. There is a man named Jesus who lived a perfect, sinless life who was hung on a cross to wipe away the very sins that you commit and will commit. You cannot change your past, but Christ can offer you a new life and a better future. Chase him. Cling to him. Let him be your standard of character and flee the temptation to fix your eyes on anything other than him. Your future wife may come along, as God sees fit to provide her, and you will either understand what I am talking about or you will be thankful that you do not have to know. Brothers, think on these things. Keep your mind, your heart, your soul, and your strength fixed on God.

When you are married, let Christ's sacrifice be the reason that you are a confident leader. The more like Jesus you are, the better husband and leader you are for your wife. If you've struggled with lust in various forms, you will be frustrated with yourself and you may have to fight tooth and nail to avoid slipping into old habits. Deal with sin as drastically and seriously as possible. The Holy Spirit will empower you to do so. Jesus is worth it. Your wife will be worth it.

Above all, know this: The gospel is enough. The war has been won, so go into the trenches confidently.

Date Your Wife - Excerpt

(Editor's Note: This is an excerpt from Justin Buzzard's Date Your Wife.) Men are always measuring themselves. You can’t hang out with a group of three or more men for more than three minutes without hearing them take measurement of themselves. Listen to what men talk about—their accomplishments, successes, and unique experiences that separate them from others. It doesn’t matter if the man is a banker, a plumber, a pastor, a CEO, an artist, an athlete, or unemployed—all men craft a standard of accomplishment by which they measure themselves and measure other men.

Men get this from Genesis 2:15. This behavior stems from a misunderstanding of the mandate God gave men back in the garden of Eden. God gave Adam and God gave us a mission to accomplish. But God never told Adam and never told us to measure ourselves by the mission. God gave us a different standard of measurement. The measure of a man is not how successful or unsuccessful a man is at carrying out his mission.

The measure of a man is not what he says about himself or what other people say about him. The true measure of a man comes from what God says about him.

Adam didn’t believe this. And we don’t believe it either.

Adam failed at his mission. He didn’t keep Genesis 2:15. He didn’t guard his garden and his marriage. That’s why Adam hid from God and hid from his wife behind the cover of fig leaves and excuses. Adam found his identity in his ability to perform Genesis 2:15, to successfully cultivate and guard. Having royally failed in his performance, Adam’s whole identity was at stake. The measurement didn’t look good, so Adam hid, excused, and blamed.

Sound familiar?

Before God gave Adam a wife, he gave him a job—to cultivate and guard the garden. But here’s the really good news: before God gave Adam a job, he gave him an identity. Before God gave Adam a job to do or a mission to accomplish, he gave Adam an identity to embrace. Before God told Adam to do anything, he told Adam who he was—he gave Adam the true way to measure and define himself.

And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day. - Genesis 1:31

Very good! After creating Adam, God looks down upon Adam and declares him very good. This is the living God speaking. This is God declaring what he thinks about Adam. This is Adam’s identity. What God says goes. If God says Adam is very good, then this is the voice that defines Adam.

Adam = A man created in the image of God and declared “very good” by God.

Adam’s Genesis 2:15 calling was meant to flow out of Adam’s Genesis 1:31 identity. God told Adam what he thought about him; he gave Adam his approval—before Adam lifted a finger in the garden. Adam received his God-approved identity before he had a chance to do anything to prove himself. This is what we call grace, or the gospel—the good news of receiving favor from God that we don’t deserve or earn. But Adam gets it backward. He didn’t listen. Instead of believing, accepting, and living consistently with this God-given identity based on grace, Adam settled for an identity based on works. Adam hid, excused, and blamed in the attempt to reestablish his identity, in the attempt to prove that he was not as guilty and unsuccessful as he looked. Adam settled for a life powered by religion instead of a life powered by the gospel.

This has been the biggest problem of my life. I base my identity on my performance. When I perform well at marriage, fatherhood, my job, cultivating and guarding the garden God has given me, and meeting my goals, I feel good about myself.

I’m happy with my measurements. But when I perform poorly in these spheres, I don’t feel good about myself. I don’t like what the measurements say about me, so I hide, make excuses, and play the blame game.

---

Justin Buzzard is the lead pastor of Garden City Church, a new church plant in Silicon Valley. His preaching is featured on Preaching Today. You can also buy his books, Date Your Wife, Why Cities Matter, and Consider Jesus. Click here to view a list of favorite posts from JustinBuzzard.net. Twitter @JustinBuzzard or Facebook

A Six-Letter Word

Lauren Chandler is a wife and a mother of three. Her husband, Matt Chandler, serves as the lead teaching pastor at The Village Church near Dallas, Texas.

*Editor's Note: This was #7 on our Top Posts of 2012.

______

We've all heard of four-letter words. You know, the ones we swear we never use (no pun intended) - aloud, at least; or, only when the occasion calls for it - like when we stub our toe, or when we miss a car wreck by milliseconds, or when we're surprised by our husbands who jump out of a closet at us when we think we're home alone, scaring the kitten we're carrying in our bare arms that then proceeds to claw it's way on top of our heads leaving a trail of scratches and scrapes that rivals the result of a rumble with a barbed-wire fence. Not that anything like that has ever happened to me - I've just heard of it happening to someone, somewhere. I dunno.

So, we've established that most of us are familiar with four-letter words, but I propose that there is a six-letter word that is just as controversial, just as cacophonous. That word is SUBMIT. Or, to the prudish, S*****. What's funny is that I keep running across this word over and over again. It lunges at me from behind booths at restaurants and hunts me down in the midst of a populous coffee house. It knows no appropriate time or place - it lacks tact. It even waltzes nonchalantly into my living room while I am spending much needed time with the Lord. How dare it.

Finally, I got to the point that I simply let it come in and sit down with me for a spell. I dove straight in. No fluffy answers. No "how's the weather." I prodded and poked it. I asked it questions on end, never knowing that I was setting up my own inquisition. It answered my questions with questions of its own. Questions that caused me to search deep into my heart - to look nakedly at my own motivations. We finally came to an agreement. In truth, it won. Not even a compromise. Submit - 1, me - 0. I'm actually starting to like it. It's becoming more of a friend to me. It has changed my marriage. It has changed how I interact with others. It has changed how I relate to the Lord. It has changed me.

Now, I can't stop using that six-letter word. I know, I know, just call me foul-mouthed. But I won't apologize for it anymore. Actually, I find myself using it with others. Here's an email I wrote to a friend. Don't let it scare you too much...

"I had a great time chatting with you tonight. Thanks for being so candid with me. I think you're at a beautiful place - difficult - but beautiful. There's a book called Sacred Marriage...the subtitle of that book has spoken volumes to me...Is marriage for our happiness or our holiness? I have learned that marriage is what the Lord chose for me to know Him more intimately...and as an incredibly wonderful by-product, I get to share life with my best friend...we hurt each other but we love each other...there's no other person I would rather be with...ever! I have found no greater earthly joy.

I pray that the Lord gives you a tender heart...a heart full of grace...a heart ready to trust and obey. I know that only He can do that in you. I highly recommend the book by Carolyn Mahaney called "Feminine Appeal." It has a little bit to do with being a mom but mostly to do with being a wife and simply a godly woman. Here's a passage of Scripture that the Lord has been laying on my heart heavily lately:

"1(A)In the same way, you wives, (B)be submissive to your own husbands so that even if any of them are disobedient to the word, they may be (C)won without a word by the behavior of their wives, 2as they observe your chaste and respectful behavior. 3(D)Your adornment must not be merely external--braiding the hair, and wearing gold jewelry, or putting on dresses; 4but let it be (E)the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God. 5For in this way in former times the holy women also, (F)who hoped in God, used to adorn themselves, being submissive to their own husbands; 6just as Sarah obeyed Abraham, (G)calling him lord, and you have become her children if you do what is right (H)without being frightened by any fear. (1 Peter 3:1 - 6)"

I know a lot of those words are frightening and can cause our hairs to bristle a bit, but there is true freedom in them. We can't control our husbands, but we can ask for grace to love Jesus so much that we trust Him in any circumstance...even if we feel our husbands aren't fulfilling their God-ordained duty or if they aren't loving us in the way we want to be loved or if they stumble. There is just something breathtaking about a woman who is clothed in peace and gentleness....a woman who, though her future is uncertain and her present not picture-perfect, can stare fear in the face and be overcome with serenity. Lord, help me to be that woman!

I hope this makes sense. I in no way advocate a door-mat submissiveness but rather a "trust and obey" submissiveness. That we would trust that the Lord has our best in mind and submit to His will and His word. I am praying for you and I loved hearing your heart! I can't wait to see what the Lord is going to do!"

Apparently, even email isn't immune to the six-letter word. No place is safe. Be assured, my friend, it is coming for you.

With much love, Your Foul-Mouthed Friend

-

Cross-posted from Them Chandlers.

Voting for a Non-Christian President

Some time ago, Denny Burk posted an interesting piece on his website about Wayne Grudem’s endorsement of Mitt Romney in 2007. He quotes Grudem:

Have we come to the point where evangelicals will only vote for people they consider Christians? I hope not, for nothing in the Bible says that people have to be born again Christians before they can be governmental authorities who are used greatly by God to advance his purposes. God used Pharaoh, King of Egypt, to raise Joseph to a position of authority over the whole country, so he could save his people from famine (Genesis 41:37-57). God used Nebuchadnezzar, King of Babylon, to protect and raise up Daniel and his Jewish friends to positions of high authority over Babylon (Daniel 2:46-49). God used Cyrus, King of Persia, to restore the Jewish exiles to their homeland (Isaiah 45:16; Ezra 1:1-4), and used Darius, King of Persia, to protect the Jewish people as they rebuilt the temple in Jerusalem (Ezra 6:1-12). God used Ahashuerus, King of Persia, to raise up Esther as Queen and to give Mordecai high authority and honor in his kingdom (Esther 6:10-11; 8:1-2, 7-15). In the New Testament age, God used the peace enforced by the secular Roman Empire, the Pax Romana, to enable the early Christians to travel freely and spread the Gospel throughout the Mediterranean world.

Additionally, our own Owen Strachan contributed to the discussion surrounding Romney's Mormonism in a piece at Christianity Today:

What of the upcoming election, which features a Mormon candidate for the presidency? However charitable and even constructive in certain ways, recent Mormon-Christian dialogues have not necessarily assuaged the doctrinal concerns of many evangelicals. The President, however, is not a pastor. As recent books like Could I Vote for a Mormon as President? argue, it is conscionable to support and vote for a Mormon.

Evangelicals might divide over which candidate to support. Yet, even Christians who are impressed by Romney know it may mean a major cultural boost for Mormonism. It would be foolish to ignore this idea—though we should also note that the much-discussed presidency of Kennedy, for example, did not singlehandedly revitalize Catholicism.

What say you?

Leading Joe Blow into Mission

All around the world, pastors and church leaders say the same thing. We need more leaders. We speak about these leaders as though God has sent us on a snipe hunt and is laughing at us as we search for these leaders in the bushes. The fact is you have tons of leaders in your church family right now. The key is to lead your people in a way that effectively trains leaders who also train leaders.

I have an interesting perspective on this topic. I am both a preaching elder in our church and the owner of a business.  To put it bluntly, I am busy.  But don’t let me fool you. I am not busier than anybody else. Almost every conversation I have around the coffee and donut table at church goes like this:

Me: How have you been?

The Entire Church (even the 9 year old playing tag):  Busy.

It doesn’t matter if you're speaking to an executive on Wall Street or an executive of the home (props to the stay at home mom), everybody's busy these days. But if you perceive yourself and others as busy, how can leaders ever emerge from your church to lead others on the mission? How can any disciples of Jesus ever be made? Let me suggest some things.

1. Start with the Gospel

I know this seems very Christian of me to say, but the fact is we, and the people we lead, need to be motivated by the good news, not motivated by what we do. God has given us a new identity, changed us from enemies to his children. He did it all by his work, not our effort.

Not only has God done this in justification, but he does this in sanctification. When we are bearing fruit worthy of repentance, it is because it has been through his power and grace, not our merit and works.

I remember sitting under the preaching of Mike Gunn, Jeff Vanderstelt, and Caesar Kalinowski. I was getting “gospelled” each week. It was like God was taking their words and beating the moralism out of my heart. I was so compelled that this good news wasn’t just for yesterday, but for today and tomorrow. My wife and I naturally asked, “How can we make sure everyone around us knows about THIS good news?”

When we hear truly good news, we want to share it and live in the light of it.  If good news is phony, who cares? Meaning, if the gospel was good for us once upon a time (like when we walked down the aisle or raised our hand when everyone had their heads bowed and eyes half shut) but it isn't even better for us today, then that becomes a burden to carry, not a load that we’ve given to the Savior.

Everything you do as a leader/pastor has to start with the gospel motivation of who God is, what God has done, who we are, and what we need to do. When the gospel is correctly and authentically preached, shared, and lived out in community, people will naturally (by the new Spirit) desire to live it out.

2. Have Realistic Goals for Leaders

Imagine what you want a leader to look like in your church. I’m talking about everyone. The single mom, the single dad, the mentally handicapped, the disabled, the CEO, the college students, the children, everyone.

You see most of us - when thinking of leaders - really have a narrow view. For whatever reason, we think a leader must be someone who can preach, know every dark corner of theology, take over Bible studies, and write a thesis on the Nephilim.

Additionally, many pastors think every leader should be just like them. The problem with this thinking is:

1. If you could raise leaders to be like you, you’d be out of a job
2. Your people don’t have time to be like you. That’s why they pay you - to equip them for the point of all ministry.

So, what is realistic for leaders in your church? The answer is simple. They need to do exactly what God has called all of us to do: make disciples of Jesus who make more disciples of Jesus.

Jesus tells us, in short order that making disciples is done by his power and authority (Matt 28; Acts 1:8). He tells us to do this with the term “Go,” which means more accurately “as you go” (Matthew 28), and tells us that we are his body, the parts of which have many different functions. Your people have been designed and formed by how God wants them to be. He has placed them in the place he desires. The power is not by their will but by God’s might and wisdom.

Think of this. If you tell your people that the goal is to make disciples and to do this where they are NOW, how much of a burden have you just released from their shoulders?

To tell the stay at home mom that she can’t live two lives only one and to live this one life for the glory of God, then she can go to the mom’s group and be a light to them. She can invite other moms over and have a play date and befriend them to show them and tell them about Jesus. She’s probably already doing some of these things, but now she is released to do it in the power of the Spirit for the glory of God to make disciples.

Think of the burden released if you don’t have programs in your church where everyone has to attend, but they live their life with the family of God to show off who God is where they are sent.

Instead of telling someone you need to show up for Vacation Bible School to teach for those 5 days from morning until night, you send them back to their neighborhoods and keep doing the things they do, but to do them with non-Christians and Christians, to fully form disciples who then go and make more disciples.

Just ask your people to take an inventory of what they are doing now and have them start thinking how they can start doing those things with the power of the Spirit with the goal of living out the great commission.

All these things can be turned into times of disciple making. (Don’t let this statement fool you, we are always making disciples. It’s just a matter if we are making disciples of us or Jesus.):

• Coaching sport teams
• Work
• Going to the gym
• Neighborhood Parties
• Dinner at your house
• Hanging out in the front yard
• PTA
• Community Events

The list goes on and on.

3. Share Meals

If you want an easy start, given to me by Caesar Kalinowski, tell your people this:

We eat 21 times per week. Each person in each MC eats one meal with a not yet believer twice in a month. That’s two meals out of 84 meals. If a family has another family over that counts as 1 out of 4. Then come together and share about your conversations and start praying like crazy to know what the Spirit would have you do next with each person you've shared a meal with.

The simplicity of this, and the conversations that come from this will show your people what you mean by making disciples and doing it in the everyday.

The point is, when you release your people back to the areas that God has already place them in, then not only do you have job security as a pastor, but people see the importance of the work God has given them. Some may see what they're doing and adjust because of this simple calling, they might move to be more effective. So discuss what's happening with your leaders as they pursue discipleship wherever God places them.

Think of the power of this.  You have stay at home moms, single moms, dads, working parents, college kids, CEOs, garbage men, teachers, politicians, web designers, and accountants all living out the power given to them by the Spirit to make disciples where God has sent them. Doesn't this sound like a fully functioning body that will show off the entirety of Jesus, instead of one small facet?

This is what it means to fill the earth with his glory. Every part of the earth is seeing Jesus because we empower our people, instead of treating them as though they have to be full time pastors to fulfill the job of making disciples.

Start simple. We are told that he who is entrusted with little can be trusted with much. Give them these simple ideas to live out and watch as God calls them to more and more.

Just as you wouldn’t feed an infant steak, neither should we tell our people that to make disciples they must move to Africa in order to make disciples. Let God show them what they should do.

4. Show them how to lead

You can talk about training leaders all day, but if you don't show people how to lead, they’ll never fully grasp it. I believe that you as the pastor cannot do this alone. Know that the people who are not pastors - yet who are already living this out - are your best allies.

Think of this. 99% of your church receives zero income from the church but are still called to make disciples. If this is true, you should be leading them from that perspective, but you also need folks who can lead by example. In other words, instead of saying 99% are not paid to make disciples, we should be saying that 100% of God’s people are paid to make disciples. It’s just a matter of where God directs that money from. (Thank you Jeff Vanderstelt for that gold nugget.)

When you have a missional community meeting and you start going through a study, don’t draw up some study from Leviticus that you created and spend the whole time  preaching at the group. Who else is going to have time for that? What about those who hate speaking to groups? Lead your people in a way where they can say to themselves, “I can do that.”

Look for material that is easily transferrable to everyone. If every time you have some sort of a study in your missional community you are the one writing up the questions and leading the study, how will anyone have time to do the same? Set them an example of what they can do.

Some easily transferrable studies can be found with both Porterbrook and BILD (First Principles). I use them with my missional community and this is exactly why our communities have multiplied. People realized they could lead just like I do. There was nothing overtly difficult or time consuming. We just kept speaking and living in a way that demanded that we learn with our heads, be motivated by the new heart given by the Spirit, and walk it out with our feet empowered by the Spirit.

You can do this with the meeting portion of your missional community as well as in the everyday life of making disciples. If you are always trying to make disciples on Tuesdays between 10-2pm, you’ll alienate most of your church. You’ll get the old “Well, you have time to make disciples because you’re the pastor.”

Know your church and work to “do the mission” in the same time frames that they are able.   And don’t do it alone…ever.  Always be taking people with you or showing it to them as family.   This way your people are not only hearing it from your lips, but experiencing it with their feet.

Your people will learn how to make disciples by the way you make disciples. If you only do it with deep studies in a formal setting, then they’ll think they have to copy you. If you show them you can only make disciples by having BBQ’s every Friday, then they’ll think that the road to gospel living is paved by Weber grills. But, if you can show them that it happens in everyday life, in every facet of life, with all kinds of people, you’ll show them the ways of Jesus.

Jesus wants everyone to make disciples, but we have set up our people for failure because we only want leaders who look like full time paid pastors or professional party throwers. (Both of those are awesome by the way.)

I highly recommend taking a look at Creating a Discipleship Environment. This video can really flesh this out for you and for your people.

So, in the end, how do we find and develop leaders?

• Motivate people with the gospel. Making disciples doesn’t gain your favor or acceptance from God, but is the natural fruit born of a child of God.
• Tell them that God has placed them where they are now, doing what they are doing now, to make disciples by his power
• Show them what you mean by living your life in the way the other 99% of your people can succeed in making disciples.
• Do all this by starting simply with small steps. And wait on God to reveal the next steps for everyone in your community.

---

Seth McBee is the adopted son of God, husband of one wife, and father of three. He’s a graduate of Seattle Pacific University with a finance degree. By trade Seth is an Investment Portfolio Manager, serving as president of McBee Advisors, Inc as well as a missional community leader, preaching elder with Soma Communities in Renton, Washington, and executive team member of the GCM Collective. In his down time, he likes to do CrossFit, cook BBQ, and host pancake ebelskiver breakfasts at his home. Twitter @sdmcbee

---

For more information on taking the gospel to the streets, check out Jonathan Dodson's Unbelievable Gospel.

For more free articles on missional living read: Invite & Invest to Make Disciples by Greg Gibson, Theology is for Everyone by David Fairchild, and The Gospel & Our Neighbors by Alvin Reid.

Redeeming Fantasy Football

This next season it is estimated that some 30-45 million Americans will participate in a fantasy football league of some sort or another. Leagues are formed all over the country through work places, neighborhoods, and family gatherings to give sporting fans a competitive means to be involved in the sport itself. To the world, fantasy football has become a billion dollar idol in which many find identity, purpose, and mission. While some Christians may ignore this opportunity for community or reject fantasy sports altogether, fantasy football should not be dismissed as a pointless activity. With a mind and heart for the gospel, we can use the tool of fantasy sports as a missional activity for the sake of sharing the gospel with unbelievers. Here are a few ways we might go about that:

1. Participate in a league with unbelievers.

Often our tendency in thinking about activities such as fantasy sports is to compartmentalize who we participate with. How many churches have formed their own softball leagues (or play in church softball leagues) when the cities they inhabit already have leagues? Instead of being missionaries into those leagues, we build a Christianized version of the same thing and insulate ourselves from the lives of unbelievers.

Fantasy football is another opportunity for us to think about gospel-intentionality. Form up a league at your office or workplace where you can spend time with your coworkers (off the clock of course) building relationships and developing a deeper understanding of their lives.

 2. Be present at the draft and other activities that involve your league.

Don’t be the guy who allows the computer to draft the team. Show up at the draft party and spend time beyond picking a team to really get to know the members of your league. If you are new to these people find out a little bit more about them such as their vocation, family status, where they live, and other important relational information. Do everything you can to be friendly and interested in their lives. Show up early for the party and stay late.

One of the ways that Christians demonstrate the goodness of the gospel is by being present in the lives of unbelievers. We show them the God who “dwells with us” (John 1:14) by being with them in the ordinary activities of their lives. Offer to meet with the other league members on Sunday afternoons or for Monday Night Football to watch the game and share life with the other members of your league. Find ways to get to know them better so you can naturally share the gospel with them.

3. Host the draft party or game party yourself.

One of the clear marks of the gospel’s impact in the life of a believer is the demonstration of hospitality (Hebrews 13:2). Instead of having the draft at a local restaurant or sports bar, invite the members of your league over and throw the party at your home. Provide plenty of food, drinks, and comfortable places for the members of your league to enjoy one another and the process of drafting a team.

As a way of showing the gospel, don’t go cheap on the food and drinks, either. Provide the best. Invite your community group to throw an amazing draft party for the members of your league, and involve your Christian community with the overall activity of the league itself.  These acts of kindness will only further adorn the gospel of grace (2 Peter 2:12). Additionally, invite members of the league over to your home to watch the games and participate in the weekly rhythms of the football season.

The more hospitality and generosity we show toward unbelievers the more we receive opportunities to share the hope that we have in Jesus. As you establish these rhythms and patterns, invite league participants into your regular community group to see Christian community lived out.

4. Don’t cheat or be dishonest with league members.

Nothing hinders the display of the gospel more than someone who isn’t trustworthy and honest. Proverbs 12:26 tells us that “one who is righteous is a guide to his neighbor but the way of the wicked leads them astray.” Jesus himself is “full of grace and truth.”

One of the temptations in fantasy sports is to manipulate and/or cheat fellow owners through transactions and trade offers that are one-sided and sneaky. Like anything remotely competitive, the desire to win is a strong impulse, but this impulse does not give us permission to be dishonest or underhanded with fellow league members.

Make trades that are fair to both sides. Don’t withhold information (such as player injuries) that would get you ahead in a trade or transaction but would leave your fellow league members in worse shape. Use every opportunity to be honest, fair and respectable towards the members of your league. This includes being an active participant the entire season, even if you haven’t won a game and have no hope of making the playoffs. An active, honest, fair, competitive league member will be one that gains respect among the league and opens doors for the gospel to be shared (Titus 2:10).

5. Pray for the members of your league.

While fantasy football in and of itself is enjoyable, it is not an ultimate thing. Winning the league championship or making a deep run in the playoffs certainly makes it more fun, but our goal isn’t to ultimately be kings of the fantasy sports world. Our goal is to build relationships in which we can live with gospel-intentionality.

Furthermore, the reception and transformation that the gospel brings is something we cannot do through physical means. Gospel transformed lives are the result of the work of the Holy Spirit in an individual’s life. To this end, we should pray for the unbelievers we are in relationship with. Paul urged Timothy to pray for people so that the gospel would advance (2 Timothy 2:1-3).

I know it is not the most natural thing in the world to pray for our opponents in fantasy sports, but if we look at fantasy football as the entry point in which we gain access to the lives of unbelievers for the sake of the gospel, we can see that it would be foolish not to pray for them.

6. Clearly, boldly talk about the gospel with the members of your league.

I’m not talking about some sort of cheesy or unnatural talk that sounds like, “My QB scored a touchdown and saved my season, but he’s nothing compared to Jesus who died and saved my life.” I’m talking about moving beyond the sport and talking with your league members about what really matters.

Take a member out to lunch or invite them over to dinner. Spend some serious time with them and lay out your life before them. Let them know that you gather with others on Sunday mornings to worship Jesus and then hang out with friends (like them) to share life and the gospel of Jesus. Invest in their lives beyond fantasy sports and look for ways to meet needs, share life, and live the gospel before them as well as clearly speaking the gospel to them.

If we focus on being intentional with the gospel, we can use leisurely and fun things like fantasy football - which the world idolizes - to be missional tools for us in building relationships for advancing the gospel. My hope is this season that fantasy football won’t be a consuming time idol of sports but a means by which Jesus is introduced into the lives of many who don’t know him.

---

Jeremy Writebol is a Christian who has played fantasy football for almost 20 years. He is the husband of Stephanie, daddy of Allison and Ethan, and lives and works in Wichita, KS as the Community Pastor at Journey the Way. He is the director of Porterbrook Kansas and writes at jwritebol.net.

---

For more resources on how to share the gospel authentically, check out Unbelievable Gospel by Jonathan Dodson.

For more free articles on making the gospel part of your everyday life, read: The Neighborhood Missions Startup by Seth McBee, Messy Discipleship by Jake Chambers, and Plant the Gospel, Plant Churches by Tony Merida.

John Owen, Sin, and Temptation

"Let no man pretend to fear sin that does not fear temptation also! These two are too closely united to be separated."

- John Owen

It seems as though our culture has mastered the art of stepping as closely to the edge of the cliff as possible without falling into the canyon. Inevitably, culture can and will creep into our churches, causing Christians to adopt the same ideals about temptation and sin.

Though Jesus was tempted as we are, yet without sin (Heb. 4:15), it is not wise nor beneficial for us to engage in temptation ourselves. As Owen so perfectly states, sin is too closely tied to temptation to be toyed with. It is equally a great danger to be ignorant of temptation, believing that that we are too holy or righteous to stumble. The truth is that, even for the Christian, Satan is able to capitalize on our weaknesses and knows the human race well enough to tap into the darkest parts of our existence.

Paul gives us great hope in this battle:

No temptation has overtaken you that is not common to man. God is faithful, and He will not let you be tempted beyond your ability, but with the temptation He will also provide the way of escape, that you may be able to endure it.

- 1 Corinthians 10:13

Temptation is common to mankind, and there are none special to their situation. Sin is a nasty beast, devouring away at every person from birth. This reminds us quickly to remember that we are just as in need of grace as those whom we love to belittle and judge (Jesus had something to say about that).

Thankfully, Paul doesn't leave us there but reminds us of the gospel's power. Whatever it is that you struggle with (and we all have a multitude of somethings), God makes a way of escape. That escape may look different for everyone, but the point is that we as Christians, with new natures, have the unique ability to step away before we are entangled in sin. The Holy Spirit lives inside of us, and he is constantly at work in our hearts. The gospel liberates us from the shackles of enslavement to self-gratification.

Please, do not isolate yourself from the world. Do not surround yourself with other Christians and "accountability partners" and ignore the Great Commission in the name of piety. We have far too many people who hide from culture and have no real impact for the Kingdom. Simply apply good judgment as a child of God to deal with temptation as seriously as necessary.

Be in the world, not of it.

-

While you're at it, go pick up a copy of this book. It will greatly challenge your thoughts on sin and temptation.

Gospel-Centered Community

As humans we desire community. We want to know people and be known. We Tweet to tell others about ourselves and follow others on Twitter to know them. Everywhere in our culture we are creating communities. From social media to coffee shops we have a desire as humans to be living in community with others. We want to have meaningful and lasting relationships with other humans. It is not different in the Christian community. We desire to be in community with one another. There is a lot of talk on what it means to have gospel-centered community. The concept is rooted in Scripture. As pastors, community group leaders, and church members, we need to understand gospel-centered community.

The Example of the Early Church

One of the best places to go to understand gospel-centered community is the book of Acts. Acts has been called the “the Church's missional hand-book.” Acts is the story of what a gospel-centered church looks like. It highlights the Holy Spirit’s empowerment in believers, proclamation of the gospel, conversion stories, persecution of the church, leaders being developed, churches being planted, and missionary journeys of the leaders of the church.

The book of Acts defines gospel-centered community as a community of believers who foster biblical teaching, prayer, worship, equality, generosity, shared experience, and mission. The fountain verses read:

And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. 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. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved. - Acts 2:42-47

1. Gospel-Centered Communities Devote Themselves to Biblical Teaching

The passage begins, “And they devoted themselves to the apostles’ teaching.”

A gospel-centered community is one where the inspired writings of the Scriptures are taught clearly, accurately, and continually. The driving force of community is the gospel that is revealed in the Scriptures. Gospel-centered communities continue to grow in their understanding of the Scriptures together.

2. Gospel-Centered Communities Pray Together 

As the passage continues, we see the members of early church devoted themselves to “the fellowship, to the breaking of bread and the prayers.”

Gospel-centered communities pray with, and for, one another. They understand that God has the power to change situations and change peoples hearts. They understand that communion with God and one another is a special thing. Prayer doesn’t get the back burner in gospel-centered community. Rather, prayer becomes pivotal for gospel-centered communities.

3. Gospel-centered communities experience the power and awe of God

“And awe came upon every soul, and many wonders and signs were being done through the apostles.”

Those who are living in gospel-centered community start to experience the power of God and his miracles among them. This might make some people feel skeptical. You might ask “does God still do miracles today?” Answer: YES.

Numerous times in my community group at Vintage 21, we have seen God do awesome things. From saving a family member, to providing a job, and seeing bold prayers answered by our God. Gospel-centered communities become awed by the power of God among his people. They see things happen that only the Holy Spirit can do and in response are in awe of God's power.

4. Gospel-centered communities have everything in common

“And all who believed were together and had all things in common.”

Gospel-centered communities start to have the same God given interests. When a community of people become saturated by God’s gospel and God’s Spirit, they start to have the same common values. This doesn’t mean that everybody in the community group likes a certain food or sport. It means that they have Jesus in common. Jesus is their everything.

5. Gospel-centered communities are generous and sacrificial to one another

“And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.”

This is a beautiful picture of a gospel-centered community. They understand that they have freely been given God’s grace, that they are stewards of his gifts. In response, they are generous to their brothers and sisters in need. They’re not selfish toward one another. Rather, ANY need became met.

6. Gospel-centered communities live life with one another

“And day by day, attending the temple together and breaking bread in their home.”

Communities that are saturated by the gospel actually live life together. They love one another, and meet with one another regularly. They eat meals, watch sports events, go on trips, attend church, get coffee, work out, and do other life activities with one another. They enjoy one anothers fellowship and friendship.

7. Gospel-centered communities are missional and reproduce

Finally, we find the early church “praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.”

Gospel-centered communities are not only inward but outward. They meet the needs of the city. They live on mission in their pocket of the city. They proclaim the gospel to there neighbors, co-workers, and friends. They live out the gospel among the city.

The amazing news is that God actually saves people! He starts to add more people to our communities. More people start to meet Jesus as we live on mission together as a community. What a gift that in Christ we receive all the community we desire. Now, ask God how your community can present the image of heavenly fellowship to your city.

---

Garrett Ventry is a church planting intern at Vintage 21 Church in Raleigh. He serves under the regional director of the Acts 29 Network's southeast region.  He is also a student at Southeastern Baptist Theological Seminary. He and his wife Megan live in Raleigh. Twitter: @GarrettVentry

---

For more free articles on living the gospel in community, read: The Harmony of Community by Greg Willson, Taking the Long View by Bill Streger, and We Need Five Disciplers Not One by JR Woodward.

Should We Prioritize Place or People Groups?

Many start down the road of desiring to be a missional community (MC), but one of the first things they ask is simply… ”Who should we reach?” There are two modes of thought in this: People Groups

• This could be certain religious groups (i.e. Muslims), ethnic  groups or a local elementary school. The idea is that many can come together, regardless of where they live and be part of the mission in a certain context.

Place

• Where do you live? Where do you work? These are the places you are already at and don’t really get a “choice” of being there.

Now, I am not going to be dogmatic of which one you should choose, because I believe we have examples of each in the Scriptures. Paul definitely prioritized people groups and the local churches in the cities were prioritizing place. I think both are important. I do believe there is a better way to start in your journey of living out the mission of God through missional communities.

Prioritizing Place

I believe that this is the best way to start off missional communities in your current church or as you desire to plant the gospel in an area. Notice I said plant the gospel, as I believe that is what we are called to do, but be expectant that the church will grow out of that seed planted through the power of the Spirit.

Here are some quick bullet points why I believe prioritizing place is a good place to start.

1.    Paradigm Shift

For most, missional communities are a complete paradigm shift. They are shifting from going to church to being the church in the everyday.  Don’t get all up in arms thinking I am trying to downplay the gathering on a Sunday. The point is that most people only see church as a building that sits empty 6 days and 22 hours a week and then is magically transformed into the “sanctuary” where God dwells when we greet people, drink coffee and sing love ballads to him.  (Another article could be written on how we structure the Sunday gathering so it equips the MCs instead of being seemingly a total separate entity all together)

Because of this shift, we need to lead people in the shift and show them the difference instead of merely talking about it.  When we talk about MCs not being event driven we need to give that to our people. When you are prioritizing place, it gives the chance for people to live among their neighbors (or co-workers) with the intention of showing and speaking the good news. It is easier for them to grasp what we mean by natural rhythms of life if we allow them to actually live that out where they already are at.

In those that prioritize a people group, this will add something to their life if they are not already involved. As an example. If you decide that the local elementary school is going to be the context in which you focus, then there will be meetings to go to, events to plan and things not in your everyday that will be added to your life.

This will seem like a stretch for many just starting out and will be hard for them to see much of a paradigm shift, but will more than likely seem like a focus shift instead. Many will show up to the events and things scheduled, but will remain hard pressed to live life on life with the MC or those they are called to.

I am not saying this has to happen in a people group focus, but I am saying it is far easier to happen when people are just starting out in this new shift.

2.    The Everyday

When you prioritize place, mission happens every day. Events don’t have to take place, schedules can be much less rigid, and you’ll notice life on life just happens.

When you start to see your neighbors as image bearers that need to hear and see Jesus and the effects of His gospel, you’ll get to know your neighbors very easily and purposefully. What you’ll notice is that the mission will happen by just being outside, or hanging out where the neighborhood hangs out. (This largely depends on the neighborhood you live in, whether urban or suburban)

Those just starting out will quickly realize why you can’t have church programs, because their lives will be so intertwined with their neighbors’ lives. Dinners, playdates, or merely hanging out -  people quickly realize what the mission looks like when you can actually live it in rhythm instead of in programs. They’ll see that it happens “on accident” when they take out their garbage and the neighbor next door engages them in conversation. They’ll see that if they get angry at a neighbor, they’ll have to ask, “How should I respond as a follower of Jesus?” In a people group context, you can just decide to stop going to that group (many new to the MC understanding will think this anyways). In your neighborhood, you’re stuck unless you pack up and move. It requires some serious thought on holistic living that everyone will see.

So now, instead of only seeing people during events, you see them all the time as your life is full of interruptions, not merely planned meeting times.

Not only this, but if you have neighbors who are in your MC, it makes it far easier to live as family in the everyday. Most of the time, when prioritizing people groups, people are spread out and it makes it very difficult to live as family in the everyday. Most of the time, you only see your MC at meetings or at planned events. To ensure this doesn’t happen, you have to be very purposeful on being family or it will slip into event time as though the MC were distant cousins. Again, this isn’t impossible to do, but we must think through this for those new to the MC understanding.

3.  Transferable

I highly recommend that the first thing an MC does when they prioritize place is to simply start having meals with not-yet believers. Make it a goal for everyone to have at least two meals a month (out of 84) with a not-yet believer. When you come back together for the MC meeting, take time to pray and share about the people that you are engaging and living life with and then ask the Spirit what’s next for each of those people you had dinner with. This will show the paradigm shift in full effect.

Not only that, but think through this. If you desire to multiply MCs, how hard is it for someone to multiply when they see the simplicity of merely eating with outsiders of the faith? We’ve noticed how easy it is to have meals with people that are in our neighborhood. They are going to eat, they just have to walk over. That’s a far cry if you decided to prioritize a people group, let’s say an elementary school, and now the group wants to multiply but has to figure out which school, how to lead tutoring groups, lead events, etc. I’m not saying these things shouldn’t happen, or don’t happen, but when starting new MCs, prioritizing place makes it very easy to transfer that to new leaders and new MCs. This is something I’ve been thinking through with my MCs lately as I don’t want to prioritize events in the place that I live. Back to basics.

Not only does it make it very easy to transfer, but also think of those that the Spirit regenerates. Remember that they are being discipled on what it looks like to be a follower of Jesus.  So, if they see a group of people, sharing life on life in the everyday, what do you think they think a follower of Jesus does? Does this make it easier for them to not only understand what following Jesus entails, but then also lead others in this?

4.    The Power of the Spirit

I almost end all my articles with this: we must believe that this is the Spirit’s work. We plant the good news and the Spirit regenerates souls and grows churches from the seeds we’ve planted. We must continually ask the Spirit who he desires for us to reach and how he’d desire for us to do that.

We must be asking the Spirit what is next for us. Listen to what he says. Then do it. Then we push repeat until we die.

The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, in the hope that they might feel their way toward him and find him. Yet he is actually not far from each one of us,

Acts 17:24-27

The Spirit has placed us where he wants us to be. I actually think the last part when he states, “yet he is actually not far from each one of us” can be alluding, partly, to his church. The Spirit will direct our steps so that people that are seeking God will find him through the church that is living right next to them. The Spirit usually starts us off small, then keeps pressing.  It might start with dinners and it might lead to being on the City Council. I’m not sure. The Spirit might start us with dinners and then move us across the world to do the same thing. He might start us with dinners, and then move us on to the local school, religious group, etc.

The point is that it is the Spirit’s work, not ours. Let’s make it as easy as possible for people to understand this paradigm shift of being the church so the Spirit can take that seed and make it grow in our people.

I have seen amazing things come through missional communities by the power of the Spirit. The problem is that many of us have these big stories of what God is doing and many don’t realize we started off small and basic.

I started off by asking the Spirit, “What’s next?” and he told me to move my BBQ from my back yard to my front yard so that it was easier to have an “open door” for my neighbors to join us and be part of our lives. From that, he has my family leading a group of leaders, seeing things multiply and probably moving to another state to do it all over again. But the Spirit knew me. He knew how to take me along. He didn’t start by having me move to another state, but doing something very simple.

We are called to be a living sacrifice, but notice that we aren’t told how that is to happen for everyone.

I believe what this means is to yield our lives to the Spirit, ask him what’s next, listen, then do it. Whatever it is. He loves us. He knows us. He’ll guide us. He’ll empower us.

Know that I am not trying to say one is better than the other when it comes to prioritizing our context. Plus, the same “busyness” and event-driven life can happen when prioritizing place. What I do believe though is that it is easier to start off simply and holistically when prioritizing place, then, from there allow the Spirit to keep pressing into us to show off who he is.

-

Cross-posted from GCM Collective.

Revival: Ways and Means

Timothy Keller is pastor and founder of Redeemer Presbyterian Church in New York City. He received his bachelor’s degree from Bucknell University, Master of Divinity from Gordon-Conwell Theological Seminary, and Doctor of Ministry from Westminster Theological Seminary. Keller has helped start more than 100 churches throughout the world and is the author of several books, including The Reason for God.  

_____

How do seasons of revival come? One set of answers comes from Charles Finney, who turned revivals into a "science." Finney insisted that any group could have a revival any time or place, as long as they applied the right methods in the right way. Finney's distortions, I think, led to much of the weakness in modern evangelicalism today, as has been well argued by Michael Horton over the years. Especially under Finney's influence, revivalism undermined the more traditional way of doing Christian formation. That traditional way of Christian growth was gradual – whole family catechetical instruction – and church-centric. Revivalism under Finney, however, shifted the emphasis to seasons of crisis. Preaching became less oriented to long-term teaching and more directed to stirring up the affections of the heart toward decision. Not surprisingly, these emphases demoted the importance of the church in general and of careful, sound doctrine and put all the weight on an individual's personal, subjective experience. And this is one of the reasons (though not the only reason) that we have the highly individualistic, consumerist evangelicalism of today.

There has been a withering critique of revivalism going on now for twenty years within evangelical circles. Most of it is fair, but it often goes beyond the criticism of the technique-driven revivalism of Finney to insist that even Edwards and the Puritans were badly mistaken about how people should embrace and grow in Christ. In this limited space I can't respond to that here other than to say I think that goes way too far. However, this critique trend explains why there is so much less enthusiasm for revival than when I was a young minister. It also explains why someone like D.M. Lloyd-Jones was so loathe to say that there was anything that we can do to bring about revivals (other than pray.) He knew that Finney-esque revivalism led to many spiritual pathologies.

Nevertheless, I think we can carefully talk about some factors that, when present, often become associated with revival by God's blessing. My favorite book on this (highly recommended by Lloyd-Jones) is William B. Sprague's Lectures on Revivals of Religion (1832). Sprague studied under both Timothy Dwight, Edwards' grandson, at Yale and also Archibald Alexander at Princeton. The Princetonians – the Alexanders, Samuel Miller, and Charles Hodge – did a good job of combining the basics of revivalism with a healthy emphasis on doctrine and the importance of the church. Sprague's lectures include a chapter on "General Means" for promoting revivals, and his chapters on counseling seekers and new converts are particularly helpful.

The primary means-of-revival that everyone agrees upon is extraordinary prayer. That's the clearest of all and so I won't spend time on it. The second means is a recovery of the grace-gospel. One of the main vehicles sparking the first awakening in Northampton, Massachusetts was Edwards' two sermons on Romans 4:5, "Justification by Faith Alone," in November, 1734. For both John Wesley and George Whitefield, the main leaders of the British Great Awakening, it was an understanding of salvation by grace rather than moral effort that touched off personal renewal and made them agents of revival. Lloyd-Jones taught that the gospel of justification could be lost at two levels. A church might simply become heterodox and lose the very belief in justification by faith alone. But just as deadly, it might keep the doctrine "on the shelf" as it were and not preach it publicly in such a way that connects to people's hearts and lives.

The third factor I would mention is renewed individuals. Sprague points out how certain church leaders can be characterized by the infectious marks of spiritual revival – a joyful, affectionate seriousness, and "unction" – a sense of God's presence. In addition, often several visible, dramatic life-turnarounds ("surprising conversions") may cause others to do deep self-examination and create a sense of spiritual longing and expectation in the community. The personal revivals going on in these individuals spread informally to others through conversation and relationship. More and more people begin to look at themselves and seek God.

A fourth factor I will call the use of the gospel on the heart in counseling. Sprague and John Newton in his letters do a good job of showing how the gospel must be used on both seekers, new believers, and non-growing Christians. The gospel must cut away both the moralism and the licentiousness that destroys real spiritual life and power. There must be venues and meetings and settings in which this is done, both one-on-one and in groups. See William Williams, The Experience Meeting, a leaders' manual for revival-promoting small group meetings in Wales during the first great awakening.

Finally I would add a fifth factor. Sprague rightly points out that revivals occur mainly through the ordinary, "instituted means of grace" – preaching, pastoring, worship, prayer. It is a mistake to identify some specific programmatic method (e.g. Billy Graham-like mass evangelism) too closely with revivals. Lloyd-Jones points to some sad cases where people who came through the Welsh revival of 1904-05 became wedded to particular ways of holding meetings and hymn-singing as the way God brings revival. Nevertheless, Sprague grants that sometimes God will temporarily use some new method to propagate the gospel and spark revival. For example, under Wesley and Whitefield, outdoor preaching was a new, galvanizing method. Mid-day public prayer meetings were important to the Fulton Street revival in downtown NYC in 1857-58. I'm ready to say that creativity might be one of the marks of revival, because so often some new way of communicating the gospel has been part of the mix that God used to bring a mighty revival.

-

Originally posted and permitted for use by Timothy Keller and Redeemer City to City.

Big Book Giveaway (Round 2)

First off, let's announce the winners from Round 1...

• 4-Pack of books ... Martie Mangum!
• The Explicit Gospel ... Jesse Barhart!
• The Hole in Our Holiness ... Aaron Sellars!
• Date Your Wife ... Chris Quinto!
• ESV Student Study Bible ... T.J. Tamer!

*If you entered Round 1 and did not win, simply share the "MORE FREE BOOKS" post on our Facebook or Retweet the new giveaway post to re-enter.

---

And now, Round 2.

The Goods

Compliments of Broadman and Holman, we are giving away:

 

Rules of Engagement

Here's how to enter:

• “Like” us on Facebook
• Share the ”MORE FREE BOOKS” post pinned at the top of our Facebook page
• Follow us on Twitter
• Retweet one of our tweets about this giveaway on Twitter
• EXTRA CREDIT: Follow each of our contributors on Twitter

There will be five winners!

• Each study Bible will be given away separately
• Gospel and Embracing Obscurity will be given as a pair
• The Church and Tribal Church will be given as a pair
• Creation Restored and Seven Daily Sins will be given as a pair

May the odds be ever in your favor………

*** Contest ends August 31, 2012 at 11:59 p.m. CST ***

What is Missional Culture & Why Does it Matter?

The Church is called to be a provisional demonstration of God’s will  for all people. - Presbyterian Book of Order

Don’t become so well-adjusted to your culture that you fit into it without even thinking. Instead, fix your attention on God. You’ll be changed from the inside out. Readily recognize what he wants from you, and quickly respond to it. Unlike the culture around you, always dragging you down to its level of immaturity, God brings the best out of you, develops well-formed maturity in you. - Romans 12:2

I was driving in Columbus, ohio, when I came upon a hitchhiker who alternated between holding his thumb out and clasping his hands together as if he were praying. I picked him up.

His name was Mike, and I soon discovered he was a hardcore Aryan (white supremacist), pointing to a passage in Scripture about being “a chosen people” as the reason for his convictions. I asked if he would be willing to reread the passage in context. He agreed. As I reached in the back seat to grab my Bible, he pulled a gun and pointed it at my head. I assured him I was just getting my Bible, so he put his gun away, and my heart started to beat again.

I realized Mike had no place to stay that night, so I invited him to stay with me.

“You mean you would trust me to stay with you after pulling a gun on you?” he asked.

“Yes,” I said, “because God has given me a love for you that I can’t explain, and he loves you.” As I was saying this, I was saying to myself, Yeah, what am I thinking?

Tears welled in Mike’s eyes.

We got back to the hotel where my roommate Tom and I were staying. I woke up my roommate to ask him if Mike could stay with us, mentioning that he had a gun. He wasn’t favorably disposed to the idea, so I ended up getting Mike another room. Mike didn’t want me to, but I insisted. It gave me the chance to share more of the gospel with him.

We talked until 4 a.m., and I told him about the Jesus the apostles wrote about, this Jesus who had become my hero, my Savior and my example. I told him how Jesus was the liberator of those oppressed, the lover of those rejected and the deliverer of those seduced by consumerism, and Mike responded with tears of surrender.

Later that week he took me to a Chinese restaurant and continued to inquire about Jesus. I told him how Jesus lived his life for the sake of others, how he died so we could live, and how he rose again to show what God was going to do for the world.

Something in Mike changed that evening; he understood in a profound way who Jesus was and what he had done for him and the world. When I left Columbus, Mike had a heart to share with his Aryan friends what he had learned, hoping they would let go of their racism and be part of a community that included people from every race, tongue, tribe and nation.

As I reflect on my encounter with Mike, it reminds me of two realities: we live in a messed-up world filled with violence, prejudice, racism, poverty, greed, pride, envy, lust and gluttony; and Jesus has invited messed-up people like us to partner with God in the redemption of the world.

The Federal Aviation Administration once developed a cannon-like device to test the strength of windshields of airplanes. They actually shot a dead chicken (I’m serious) into the windshield at the approximate speed of a flying plane to simulate a bird hitting a plane while in flight. Well, a British locomotive company heard about this test. So they asked the FAA if they could borrow the device. They had just developed a high-speed train and they wanted to likewise test their windshield.

They loaded the bird up and shot it at the locomotive at its approximate running speed. The bird went through the windshield, knocked over the engineer’s chair and put a dent in the cab of the locomotive. They couldn’t understand what had happened. So they asked if the FAA would please review all the things that the locomotive company had done. The FAA’s final report said, “You might want to try the test with thawed chicken.”

Why did everyone in the locomotive company conclude that a frozen chicken was used in this experiment? There wasn’t even a debate about whether this should be a frozen chicken or a thawed chicken—regular or crispy? No one asked this most basic question.

We often jump to conclusions about how to make the church work better or how to develop a missional strategy—without asking some of the most basic questions. Questions like What does it mean to be the church today? What does it mean to create a missional culture and why does it matter?

Creating a missional culture is more than just adding some outward programs to the church structure. Creating a missional culture goes to the heart and identity of God, to who we are and who we are becoming.

Missio Dei

One of the most influential theologians of the last century, Karl Barth, was instrumental in the reintroduction of the classic doctrine of Missio Dei. We find missio Dei in Scripture: God the Father sends the Son and the Spirit into the world, and the Father, Son and Spirit send the church into the world for the sake of the world. In other words, mission does not originate with the church but is derived from the very nature of God. As Jürgen Moltmann has said, “It is not the church that has a mission of salvation to fulfill in the world; it is the mission of the Son and the Spirit through the Father that includes the church.”

When we read the Scriptures, we learn that it is God’s mission to set things right in a broken and messed-up world. God’s mission is to redeem the world and restore it to its intended purpose. The church exists to fulfill God’s mission, and when we participate in God’s mission we become living signs of God’s intended future for the world, bringing glory to God. In other words, mission exists because God is a missionary God. And “a church which is not on mission is either not yet or no longer the church, or only a dead church—itself in need of renewal.”

If we seek to create a missional culture, it is imperative that we understand that God created the church as a sign, foretaste and instrument by which more of his kingdom would be realized here on earth.

Church as Sign, Foretaste, and Instrument

Sign. The church is to be a sign of God’s coming kingdom, pointing people to a reality that is right around the corner. Jesus said, “You are the light of the world.” We are called to be lights that point others toward God, his Son and his future. So what kind of sign are we? What kind of sign do we want to become?

Foretaste. The church is called to be a foretaste of God’s kingdom, a place where people can get a taste of the future in the present. When the church is a foretaste, it demonstrates what life is like when men and women live under the rule and reign of God, when the people of God love one another, exhort one another, encourage one another, forgive one another and live in harmony with one another. In this way the church becomes a concrete, tangible, though not perfect, foretaste of the kingdom that is to come.

Instrument. Creating a missional culture requires not only understanding that the church is called to be a sign and foretaste of God’s kingdom, but also an instrument. When writing to the church in Ephesus the apostle Paul talks about how the church is God’s chosen instrument to show the manifold wisdom and grace of God to both the visible and invisible world. He says, “His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to his eternal purpose that he accomplished in Christ Jesus our Lord” (Eph 3:10-11). We see throughout the letter to the Ephesians that the church is to be like a preview or movie trailer of what is to come. The church is an instrument through which God’s will for justice, peace and freedom is done in the world.

Creating a missional culture helps the church live out her calling to be a sign of the kingdom, pointing people to the reality beyond what we can see, a foretaste of the kingdom where we grow to love one another as Christ loves us, and an instrument in the hands of God to bring more of heaven to earth in concrete ways. For the church is to be a credible sign, foretaste and instrument, it needs to be a community rich with the fruit of the spirit.

The Problem

Yet in our most honest moments we recognize that we aren’t the kind of people that God wants us to be. We aren’t even the kind of people that we hope to be. To be honest, sometimes when I look at the worldwide and local church, including churches I have pastored, I think, God, this is just one big mess! And apparently, I’m not the only one who thinks this.

In March 2009 we received the results from the widest religious survey conducted in the United States, the ARIS (American Religious Identification Survey) study. There is much to gain from this report, which is based on over 54,000 interviews conducted from February to November 2008. This survey was a continuation of the ARIS surveys in 1990 and 2001, which are part of the landmark series by the Program of Public Affairs at Trinity College in Hartford, Connecticut.

The report indicates major shifts in the American landscape in the past eighteen years, including the fact that the percentage of people who call themselves some type of Christian has dropped more than 11 percent in a generation. One of the most widely cited results from this survey is the significant rise in the number of those who claim no religious identification or faith. This group has grown from 8.2 percent in 1990 to 15 percent in 2008. Ariela Keysar, the associate director of the study, says that the none’s (nonreligious) are the only group to have grown in every state of the union.

So why are more and more people in the United States no longer identifying themselves as Christians? What is turning people off to the church, or at least some forms of the church? And why is the digital generation the least involved?

While there is no simple answer to these questions, I want to suggest that at the heart of the matter is the lack of mature missional disciples, not just as individuals but as communities of God’s people. We need to be more like Jesus.

Neil Cole makes a good point when he says,

Ultimately, each church will be evaluated by only one thing—its disciples. Your church is only as good as her disciples. It does not matter how good your praise, preaching, programs or property are; if your disciples are passive, needy, consumeristic, and not [moving in the direction of radical obedience,] your church is not good.

Stanley Hauerwas says the same thing in another way, “[The most important social task of Christians] is nothing less than to be a community capable of forming people with virtues sufficient to witness to God’s truth in the world. . . . [T]he task of the Church . . . is to become a polity that has the character necessary to survive as a truthful society.”

So why do we lack mature disciples and mature communities of faith? One reason is that we fail to understand the hidden power of culture in life transformation.

Individualism saturates American culture to the point that we no longer notice it. Individualism tells us we can become more like Jesus by ourselves, through a self-help program or more effort. But the gospel tells us transformation happens as we embrace the work of the Spirit in our lives together. Becoming more like Jesus is not a matter of trying but yielding, setting the sails of our lives to catch the wind of the Spirit. It happens when we develop a communal rhythm of life—a collection of thick, bodily practices (liturgies) that engage our senses, grab our hearts, form our identities and reshape our desires toward God and his kingdom. As we collectively engage in grace-filled spiritual practices, we cultivate particular environments that help to create a missional culture, which in turn reshapes us. As coworkers with God, we create culture and culture reshapes us. Understanding the transformative power of culture is vital if we want to have mature communities of faith.

Phillip Kenneson, in his book Life on the Vine, gives a vivid picture of what it means to be a mature community of faith. Using the fruit of the Spirit listed in Galatians, he offers a picture of what Christ is seeking to do in and through us. A mature community cultivates a lifestyle of love in the midst of market-style exchanges: a lifestyle of joy in the midst of manufactured desire, peace in the midst of fragmentation, patience in the midst of productivity, kindness in the midst of self-sufficiency, goodness in the midst of self-help, faithfulness in the midst of impermanence, gentleness in the midst of aggression, and self-control in the midst of addiction.

The Power of Culture

In Theories of Culture, Kathryn Tanner makes this remarkable statement, Although less than one hundred years old, the modern anthropological meaning of “culture” now enjoys a remarkable influence within humanistic disciplines of the academy and within commonsense discussions of daily life. “In explanatory importance and in generality of application it is comparable to such categories as gravity in physics, disease in medicine, evolution in biology.”

In other words, the idea of “culture” shapes everything we do as humans, from our thoughts while alone to how we develop family systems, to our interactions at the workplace, to the ways a specific country does its politics.

Kenneson understands the power of culture in the development of character. Culture has particular narratives, institutions, rituals and ethics that shape us as people. The dominant culture seeks to squeeze us (the church) into its mold of market-style exchanges, manufactured desire, self-sufficiency and addiction. The apostle Paul puts it this way:

Don’t become so well-adjusted to your culture that you fit into it without even thinking. Instead, fix your attention on God. You’ll be changed from the inside out. Readily recognize what he wants from you, and quickly respond to it. Unlike the culture around you, always dragging you down to its level of immaturity, God brings the best out of you, develops well-formed maturity in you. - Romans 12:2 (The Message)

Paul tells us that the dominant culture shapes who we become. According to cultural theory, culture is largely made up of artifacts, language, rituals, ethics, institutions and narratives. In other words, the language we live in, the artifacts that we use, the rituals we engage in, our approach to ethics, the institutions we are a part of and the narratives that we listen to have the power to shape our lives profoundly.

As we look at the culture around us, here are some questions to help us understand how we are being shaped:

• What is the guiding narrative of our host culture?

• Which institutions most shape our lives?

• What ethics are we developing in light of the stories and narratives that bombard us from every side?

• What rituals, practices and liturgies are we engaging in that shape our desires, our idea of the “good life” and the kind of people we are becoming?

If we take a quick look at American culture, we can see that an individualistic and consumer narrative shapes much of our culture and thereby socialized us. We are all socialized beings.

Socialization—the process of growing up within a culture—involves internalizing our culture’s way of seeing things. . . . The result is that we do not simply “see” life, but we see it in enculturated ways. . . . We are likely to feel good or not good about ourselves on the basis of how well we live up to the messages and standards of culture internalized within us.

Our narrative of growth and success includes the ability to purchase comfort, security and stability. We are socialized from a young age to believe that fulfillment comes through products. Research indicates that children can identify a brand as young as eighteen months, and youth influence about $600 billion of adult spending.

Some of our strongest institutions are chain stores. We create rituals around product consumption and hold closely to our brand-name artifacts.

If we hope to experience transformation, we need to develop a culture in the congregation that encourages people to live in the world for the sake of the world, without being of the world. Gerhard Lohfink, in Jesus and Community, makes a strong case that it has always been God’s intention to work through a visible, tangible concrete community that lives as a contrast society in the world for the sake of the world.

Tim Keller concurs when he says, “Christians are truly residents of the city, yet not seeking power over or the approval of the dominant culture. Rather, they show the world an alternative way of living and of being a human community.”

When we grasp the power of culture, it gives both perspective and fresh hope for transformation.

Leadership and Culture

Leaders of God’s people uniquely contribute to the cultivation of a culture distinct and different from the dominant culture. For it is the role of Spirit-filled leaders to create a missional culture within the congregation. If we hope to create a missional culture, we must understand the power of culture in shaping the life of the congregation, and learn the basic elements of culture.

In addition, we must examine our very approach to leadership. For an individualistic approach to leadership often leads to an individualistic approach to discipleship, while a shared approach to leadership often leads to a communal approach to discipleship with an appreciation of the life-shaping power of culture. To change the ethos of the church we also need to change our approach to leadership.

(Editor's Note: This article is an excerpt from JR Woodward's new book Creating a Missional Culture: Equipping the Church for the Sake of the World)

---

JR Woodward is a church planter, activist, missiologist and author of Creating a Missional Culture: Equipping the Church for the Sake of the World (IVP 2012).  He cofounded the Ecclesia Network where he serves as the Director of Leadership and Congregational Formation. He currently resides in Hollywood, California. Starting in 2013, he will be serving with Rhythm Church Miami, Florida as well as pursuing a PhD at the University of Manchester (UK).  You can find him blogging here.

---

For more resources on authentically living out the mission of the gospel, check out Unbelievable Gospel by Jonathan Dodson.

For more free articles on missional living, read The Neighborhood Mission Start Up by Seth McBee, Street Grace by Jake Chambers, and Living the Mission by Winfield Bevins.

3 Reasons I Moved to a Sermon Manuscript

  Jeff Medders is the Lead Pastor of Redeemer Church in Tomball, TX. He is pursuing his M.Div at Southern Seminary. He and Natalie have one precious little girl, Ivy.  Jeff digs caffeinated drinks, books, and the Triune God. He blogs at www.jeffmedders.org and tweets from @jeffmedders.

*Editor's Note: This was #9 on our Top Posts of 2012.

_____

Preaching to God’s people is a massive honor. Glacial. Shepherding through the proclaimed word is one of my greatest joys and challenges. I am humbled that people at Redeemer Church actually come back — that anyone comes back.

I used to always enter the pulpit with outline in hand; but no longer. I now preach from a full manuscript — 2,500 words or so.

Why did I make the change? Three reasons.

1) Humility

It all began with a blog series by Josh Harris where he posted sermon notes/manuscripts from various preachers.

Some of the great preachers of our day use manuscripts. I had no idea. Mark Dever, Ray Ortlund, C.J. Mahaney, John Piper — all of them are manuscript guys. [click their names for samples]

It seemed that the preachers with thousands of miles on their tires, typically wrote a manuscript.

This left me scratching my head and thinking, “Why don’t I manuscript? These guys are heroes of mine. They must know something I don’t.”

I then noticed that the hyper-gifted pastors of our day and of old: Spurgeon, Driscoll, and Chandler — are outline guys. Again, I began to think, “I’m most definitely not at their level of gifting. Why in the world am I outlining?”

I came to the conclusion — I need a manuscript.

Outlining was I all knew. I didn’t know there was another reputable way. If am I honest, I sneered at the idea of a manuscript. It seemed like a crutch.

A crutch that I needed.

Here’s the deal, this may not be true of you, but it was of me, I was outlining because I subtly thought I might be as gifted as my heroes — but I was in the embryo stage. “Just give me time. Trust me.” Or maybe I knew I wasn’t as gifted, but hey — maybe I’ll turn out to be. Both are stinky.

I had to confess my pride and be “ok” with manuscripting. It didn’t mean I would be less of a preacher. Nor was it going to stifle the work of the Spirit. Rubbish. Have you been blessed by the preaching of Piper or Ortlund? Duh.

I was writing an outline from pride and avoiding a manuscript because of pride. Solution? Repent — and write a manuscript.

And boy — I’m glad I made the switch.

The first descent from the stage, after breaking the manuscript in, my wife leaned over and said, “Do that every week.”

Done deal.

And that leads to the second reason why I ditched the outline and stayed with a manuscript.

2) Sermons with Pop and Bite

This discipline — I assure you, it is a discipline! — improved my preaching.

Writing a manuscript allows me to play with sentences and words — days before I preach — not seconds, like an outline. Preparing a manuscript lets me retool and fortify sentences for their maximum human delivery. Manuscripting lets me work with fresh and new ways to say the same thing; as opposed to saying the same thing in the same way — over and over and over.

Outline preaching, from a shallow well of knowledge, will scrape for words in the preaching moment. And this can tend to many “umms” and “uhhhs”, or you’ll repeat yourself — often. But this can be lessened, nearly eliminated, with a manuscript.

Instead of trying to figure out how to say something in the moment, manuscripting enables me to think of many ways to say a phrase, point, or story, etc.

“Dog Story” in an outline, can turn into a powerful anecdote with exact language to weave throughout the sermon.

Preaching from an outline provides guides and cues; but I will wander from the path, chase something, and maybe wind up in trouble. Been there. Done that. Got the t-shirt. No bueno.

A manuscript helps me know exactly where I am headed, how I’m getting there, and what I plan to say on the way there. All the verses I want to reference are there and won’t be forgotten. I’ll think of others while preaching, and I’ll quote those too.

The manuscript is your friend, not the Gestapo.

Writing a manuscript has improved my preaching — especially my desired time frame.

I’m not captivating enough — if at all — to hold a crowd for fifty minutes to an hour. Forty minutes is my goal. Thirty-five would be butter. Writing a manuscript provides a word count. And by trial and error, I know my ‘word count to sermon length’ ratio. 3,000 words is too long. For this reason alone, I’m sure Redeemer Church is grateful for the manuscript!

If you think that a manuscript will hurt your delivery; don’t let it. Pretty simple.

Be familiar with your manuscript. Read it multiple times. By the time to preach, I have probably read my sermon five times. I’ve labored in the writing, editing, formatting (bolding, highlighting, etc.), and preparing my Keynote slides. By Sunday, I know my manuscript pretty well.

Be so familiar with your manuscript that you could preach without it — but won’t.

3) Readily Transferable

I don’t know how many times someone has asked for my sermon notes and until I had a manuscript, with every reply I felt like a dunce.

“Well, I guess I could give them to you. Though they wouldn’t help you much — it’s just an outline.”

Wow. That’s helpful. *Facepalm*

But by having a manuscript I can provide a helpful resource. And now we are able to post my manuscript along side the sermon audio on our church website.

Say you get invited to preach somewhere on the book of Jonah. Hey — lookie there! — you already have sermons ready. You’ve already spent the hours in exegesis, reading, illustrating, and applying the text. You’re ready to rock-n’-roll.

So. . . What Are You Waiting For?

When I have a busy week, sure — I regret being committed to writing a manuscript — but I don’t regret it Sunday afternoon. I’m glad I made the switch.

What do you think? What do you use and why?

-

Cross-posted from Jeff's personal blog.