A New Kind of Church by Abrey Malphurs

Malphurs, Aubrey. A New Kind of Church: Understanding Models of Ministry for the 21st Century. Grand Rapids, MI: Baker Books, 2007.

Aubrey Malphurs has provided A New Kind of Church: Understanding Models of Ministry for the 21st Century as a discussion of both new and old model churches and how effectively these models may (or may not) reach lost and unchurched people. More specifically, Malphurs argues, “[This book] will help lead pastors who are church planters and revitalizers and their teams [to] think through what they are doing as they wrestle with and develop their church models” (10). Interestingly, Malphurs spends little to no ink writing words that deal with specific models; but rather, his focus is on the paradigms that shape how churches function in their efforts to reach the communities to which they have been called, and he addresses the epistemology behind church model creation and development. In order to start the conversation, Malphurs opens Part 1 by discussing the changing times. Part 2 deals with the changing church.

“Churches are changing,” writes Malphurs, “but not necessarily for the better” (17). While one might think this would be the way the author opens Part 2 of this book, it is actually in the opening of Part 1—the Changing Times. The issue at hand is that churches must change as the times change, and that is really the reason for this book. Many long existing churches, however, are not changing. Instead, they are moving through the church life cycle of birth, growth, plateau, decline, and death (18-19.) Without some kind of church change in the changing times of cultural thinking, decline and death comes more rapidly.

Like most books on evangelism and church planting written for an American or Western audience, Malphurs deals with the disheartening numbers. In the 24-year span between 1975 and 1999, the number of young people in ministry has dropped from 24% to only 7% (19). Something close to 30,000 congregations in America ceased to exist in the 1980’s (19). The number of unchurched people is on the rise. The numbers differ slightly among region, but they are still not encouraging figures. Different generations show different levels of unchurched people with only a slight slowing and change recently; nonetheless, the figures are bleak. Cults and other faith systems are on the rise while Christianity in America is struggling (22-26). More and more people are walking away from the Church or never entering it in the first place. People are thinking differently today than they did only one generation ago and church models that saw great success with previous generations are seeing little progress today. “While there is nothing wrong with being an older congregation,” argues Malphurs, “far too many think and act as if they are still living before World War II” (30). America is becoming a multi-cultural world like never before. In addition, the advancement of cable television, travel, and the Internet has created a way for people to see and experience many different ways of thinking, introducing new and changing worldviews (30-31). Even more complex is the growing idea that faith is no longer tied to a church or community of people. “Why?” Malphurs rhetorically asks. Because the Church is not answering the questions people are asking, or at least not in a way that communicates the message well to the people. He writes, “It’s imperative that today’s churches give good answers to the younger generation’s question, not just, What’s good enough for us is good enough for you! or We’ve always done it that way!” (32).

Also, like other books on evangelism and church planting, Malphurs deals with the lack of evangelism as well as gifted, trained leaders among American Christians. Using the Bible, he spends an entire chapter reminding his readers of the Biblical mission and mandate of disciple making. He tackles belief, evangelism, teaching and safeguarding the gospel message, and living a lifestyle dictated by Christ. It is also here that the author lays the groundwork for how believers are to constructively evaluate what other church models are attempting to do. Once this foundation is firmly in place, Malphurs moves to Part 2—the Changing Church.

Five of the seven chapters contained in the second part of Malphurs book are a teaching of what the Bible has to say about the Church. He deals with how we are to read the Bible, understand the Church, the local church, culture, and servant hood. He even deals with what he calls the ‘Theology of Change.’ “A church’s view of change will have a major impact on its ability to minister,” Malphurs argues, “Those that remain resistant to change will not likely survive” (75). It is here that he identifies the non-negotiable principles of the gospel that should not change as well as the methods and practices that should be open to change because they are not biblically mandated in orthopraxy. “We must not assume, however, that the churches in the first century and throughout history didn’t have to deal with change,” Malphurs states in an effort to build his theology of change; “Read the book of Acts and church history and you’ll discover that this is not the case” (76). The Church must hold to a doctrine or theology of change according to Malphurs, with exception to those unchanging, non-negotiable, and timeless principles of the Bible.

Finally, Malphurs—resting in the teaching of the previous five chapters and assuming that the reader has come to see the same implications—deals with how to think about differing new church models. Again, he addresses the essentials and non-essentials of the faith and implores those critiquing new models to start with an examination of how the model approaches these items. Are they within the essentials? Next, he presents his ideas of the most important functions of the church and some defense of those who might disagree with his views. Is Scripture being proclaimed? What is the focus of the church gatherings? What is the motivation of the model? Is the model legitimately reaching the lost and making disciples? And finally, what are the goals of the new model? He concludes with a discussion of how to develop a model that centers on the same questions used to critique the model. In the end however, he has not deviated from his original purpose to examine the epistemology of church models.

CRITIQUE

Malphus suggests that his book is for pastors trying to examine new or different ways to do church, but more so, it is for congregations. “It can help them understand what is happening;” states Maplhus,” Consequently, this book is must reading for those congregations that are going through church renewal or church planting” (11). At one point, he even suggests pastors should provide a copy of this book for their congregations so the pastors do not have to spend as much time explaining the new direction of their churches (11). This statement seems almost to counter his further discussion on organization and leadership in an effort to sell more books, in that the leader should be able to lead and guide his congregation rather than simply allowing Maphurs’ book to do the work. If, however, those individuals not in the planning and leading of a new-model church are indeed the target audience, than maybe this book is an informative contribution. In addition, Maplhus states that this book is for “seminarians and others who are preparing for ministry” (11). The reason he feels those headed into ministry should read this book is so “they know why they are doing what they’re doing and can and the very least articulate the reasons they minister in the context of a particular model, whether it is contemporary” (11-12). The assumption here is that these readers do not have an idea what they are doing and are struggling in articulate their bumbling efforts. On the surface, it seems this book would be more helpful for those only trying to discover the direction they are headed instead of those already in the ‘doing’ phase of their model; however, Malphurs likely knows his audience better than this reviewer. Therefore, in light of Malphurs’ stated audience and his stated approach, Malphurs may have achieved his goal of thinking about the epistemology of new church models. On the other hand, he fell grossly short the subtitle goal of, “Understanding Models of Ministry for the 21st Century.”

A New Kind of Church could be a book simply about church models, in nearly any time of church decline, and any area of the world where the church is declining. While Malphurs identified the specific problem of the declining Church in American, Christians ignoring their mission, and a changing culture, he did nothing to address methods of reaching these specific problems, in this specific location and culture, in this specific time. He simply demonstrated ways to take the temperature of the local church in a changing world. Malphurs’ few instructions did include such things are remaining relevant to the culture (111-112), contextualizing the gospel (105-107), and recognize that not all churches will reach all people (110-111); however, there is nothing specific to the 21st Century in these ideas. He exegeted the biblical mandates and made a strong argument for the needs of the people only then to ignore specifics for this generation or the next in America.

Malphurs work may have been more helpful if he had dedicated a chapter to define new and old models with examples. How is one to know what is a new model or an old model if not to simply draw upon his or her experience and assumptions? Could it be that what one reader has in mind for an older model is actually a newer model in the view of Malphurs? For example, Malphurs (in 2007) saw Willow Creek Community Church and its seeker model as a newer model for ministry while younger readers in 2012 (who may not have experienced church outside of the seeker model) may view it as an old model. This reader may view the seeker model with a high focus on the purpose driven church differently than Malphurs because he or she may be viewing the seeker model through the lens a house church model now gaining some popularity. At the same time, for some readers, the seeker model may still be seen as extremely new (even in 2012). And still others, who may come from a much older, more formal church model are still seeing the church model movements of the 1970s as the new model and are all but unaware of Willow Creek Community Church and the seeker model. Without a greater explanation of what Malphurs understands as new or old, the discussion must depend upon assumptions if we are to see his argument in light of the 21st Century.

That being said, this book does provide some helpful information. Examining how one views church models in general is indeed extremely helpful. Understanding the life-cycle of the church helps a pastor continually evaluate where his church may be and seek ways to revitalize the church if necessary. Being reminded of the essentials and non-essentials should help the reader be less critical of different models in different communities. Understanding how to take the temperature of a specific culture teaches the reader how to use culture to contextualize the timeless message of the gospel. And finally, the section on developing new church models (although too short considering the purpose of the book) provides a good starting point for hopeful 21st Century church planters.

*I have no material connection to this book, monetarily or otherwise. 
** This review was taken from part of a paper submitted in partial fulfillment toward an MDiv at Liberty Baptist Theological Seminary.

When Dudes are Bros

There is something hanging in the air that seems to encourage men to run alone.  Many of us think it's more manly to be a lone wolf, the cowboy gunslinger who trusts only his ability with a 6-shooter.  We look at the big challenges in life and feel like we must be the single gladiator in the ring facing the deadly monsters.  We tell ourselves, "I must face this one on my own, this is my battle."  But this thing that tells us this, whatever it is, is a great lie that will eventually destroy us.

If we look to the New Testament, we find men working in teams.  "Well," you may say, "Jesus faced Satan alone when he went out to the desert to be tested."  Read that story again.  The Holy Spirit let Jesus into the desert.  And remember that he had a perfect communion with the Father.  And when he was finished successfully facing the tempter, angels administered to his needs.  Then, as he began his public ministry, he put some disciples around him, but this was not only for their benefit because we see that he had three guys that served on his A-team.  Look at who he takes into the garden with him on that night before going to the cross.  And really, we may be well suited to examine guys like John, Peter,  and Paul.  Take a look at Acts.  These guys are serving and praying together.  They are a team, not lone rangers.  Read the letters they sent out to others and notice how much they encourage the brothers.  The needed each other and they didn't hide behind a bizarre pride by which many man are weighed down. 

Andy Conroy and Jared Jenkins, are among a group of guys who get together for coffee (and artisan breads) each week to make an intentional effort to encourage and pray for one another.  It's significant and important so we sat down and recorded a conversation about men's ministry and why it's important for this week's episode of "Salty Believer Unscripted."

I'd like to invite you to check it out.  Have a listen here.  Also, I'd love to hear from you.  Please feel free to contact me here.
 

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* While there may be some overlap, the content of the Video and Audio Podcasts are not the same.   


* Photo by flickr.com user Ecstaticist, is registered under a creative commons license and used with permission. 

The Jesus Storybook Bible

I've spoke of The Jesus Storybook Bible here before, but now I can show you.

The above video is only a small sample, but it provides a great example of this children's Bible by Sally Lloyd-Jones and illustrated by Jago. (I believe the audio recording in the above video clip is by David Suchet who does the audio narration for the CD version of this children's Bible.)

My wife and I have been reading it to my boys and they get the story, and at many points they can re-tell it with ease.  The illustrations are fun and memorable.  The perspective is really good.  But most important is that this Bible tells one story.  It's God's Story with the theme of redemption just as the Bible should be read.  In other words, rather than being simply a collection of stories with a moral point, The Jesus Storybook Bible tells the story of Christ from start to finish.

I highly recommend that you pick up a copy of this Bible for your kids.  Or if you're an adult who has never read the entire Bible in chronological order and sometimes has trouble seeing the big picture, get this Bible and read it.  I've even recommend it to new believers and the response has been extremely positive.  The Jesus Storybook Bible is a great resource to have on your bookshelf, regardless of your age or longevity as a believer.

Don't Waste Your Life by John Piper

It's normally my habit to provide book reviews which are more academic in nature.  They include quotes from the material and citations.   This review of Don't Waste Your Life by John Piper will be slightly different.  Think of it more as a reflection.

The reason for the change for this particular review is due to how I read, or rather, listened to Don't Waste Your Life.  My wonderful wife gave me the audiobook version of this work for Christmas.  I listened to it each week on my day off as I drove to the ski resort and returned home.  Listening to an audiobook makes it rather difficult to return to highlighted lines and notes in the margins in order to write a review.  Quoting directly becomes extremely difficult; and ultimately, I feel as if I need to keep the entire book in my head at once as I write a reflection of my thoughts of this book. On the other hand, there is something great about listening to books while I drive, especially this one.

John Piper is the preaching pastor of Bethlehem Baptist Church and the author of more than 40 books.  (His sermons and materials are quoted often and may be found at www.desiringGod.org.)  So it is no surprise that Don't Waste Your Life is written much like an extended sermon series.  Piper is passionate about the material he discusses and writes as if he deeply believes the words he has penned.   They seem to have first shaped his own life before he ever decided to write this book, rather than having shaped his life while writing the book.  The value in this is the reality that Piper's credibility is extremely high and his life appears to be one of the best examples of his thesis.

The easiest explanation of Piper's purpose for this book, as for much of his life it seems, is that he is calling his readers to find true joy by making much of Christ.  He tells a story of an article he read about a retired American couple who now spend the latter part of their days living in a large beach house and collecting shells.  In his imaginative way, Piper paints a picture of this couple standing before God and saying, "Look at our shells God, aren't they great."  This, he argues, is a wasted life.

The book is conversational but does not lack for convicting words and powerful chapters that drive home significant points.  As I would make my way to the ski slopes, two chapters would accompany me on my drive.  Scripture fills each page and Piper argues his points well.  After shutting off the car and suiting up, I would find myself lost in reflection.  Every ride up the lift would allow my mind to circle around and around in the material presented by Piper, always followed by an serious examination of my own life.  But this was not simply the byproduct of a day in the sunshine on the mountain.  Two more chapters would join me for the drive home.  Once home, I would again find myself reflecting on Piper's words, Scripture, and a critique of my own life.  I could not escape it; in fact, I welcomed it.

It is difficult to read this book and not feel as if something should be done about the wasteful parts of life.  We all typically want to look back on our life and know that we used it well and Piper gives a charge of how to do that and do it for the Kingdom.  After listening to specific chapters, there was a few times when I discovered that a life course correction was needed.  Pastor Jared Jenkins, a friend, explained that it was after reading this book and discussing it with another pastor that he felt he should go to seminary!  This is the kind of book that can't be read without some kind of conviction.  Reading it will bring the risk of change but it's well worth the risk.

I realize that I have done little to explain the contents of the book.  The reality however, is that this is not an easy book to explain.  It is a continual explanation of Scripture, nearly always resulting in a picture of finding our joy by making much of Christ.  There are two chapters that provide the reader with a glimpse into Piper's pre-pastoral life and calling.  Even though these early chapters were rather different than the rest of the book, they were extremely enjoyable.  The story-telling fashion and sermonized writing kept this book both informative, challenging, and accessible. The remainder of the chapters were compelling.  Piper supported his thesis extremely well, but that is typically for Piper.  The book is well written and I should say the audio version was nicely produced and read well too. 

In the end, all I can do is encourage you to read it.  You won't be disappointed.

*I have no material connection to John Piper or this book.

Good Friday: Oh, The Suffering Servant!

Good Friday.  The day Christians all over the world celebrate the crucifixion of our Savior, Jesus Christ.  "But why should this be a celebration?" many may ask; "It sounds like an awful and horrific slaughter."  They're right, it was a slaughter--the final, sufficient, and perfect sacrifice to reunite God with his sinful creation that could only be achieved by Jesus.  This we celebrate; however, this is not the totality of our remembrance, gratitude, and celebration.  For if we only had Friday, today would be a mournful funeral-like day of silence. But we have Sunday!  On Sunday, Easter, we will celebrate Jesus' victory over death as he walked out of the tomb, alive!  He is the first of the resurrection that we hope and long for.

Nearly 700 years before Jesus went to the cross, a prophet named Isaiah wrote of this event.  He declared that the Messiah would bring victory over the oppression of death.  The Messiah, standing as the perfect and final passover lamb, was to be a suffering servant.  His book proclaimed something amazing that the world had never seen before nor would ever see again.  Jesus, as the Gospels proclaim, is the Messiah, the Savior that Isaiah was longing for and the fulfillment of the claims made by his book.  

Only hours before going to the cross, Jesus provided his closest disciples with a picture of servanthood.  As they were arguing over who was the greatest among them, Jesus shed his garments and dawned the attire of a lowly servant.  Taking a bowl of water, he then shocked his disciples by washing their dirty feet.  They were flabbergasted!  Peter, initially would have no part of it.  It seems that none of them could bare the thought that Jesus, the King of Kings and Creator of the Universe, would do such a thing.  We still react the exact same way today.

Nearly 2,000 years after Jesus went to the cross, we find Christians engaging in foot-washing services.  They do this in a symbolic effort to understand and demonstrate servanthood and there's really nothing wrong with it.  But if we are to really see this in its proper context we should have house cleaning services where we put on a maid's apron and clean people's homes.  Or maybe we should pick up trash along the highways.  Or make fast-food french fries.  Or pump out overflowing porta-toilets after the state fair.  Who has ever seen a pastor cleaning the hospital bedpan of one of his flock?  Too often, these are the servant jobs we choose not to see. 

Take for example a common experience for many Americans--the office trash can.  We are more than content to believe that our trash magically disappears rather than thinking that a person comes in at night and empties our trash can.  We are fine assuming that once an item has made it into the can, we need not think of it or the many servants who will deal with it again.  Therefore, we are okay filling our garbage cans with half full coffee cups and sodas which drip everywhere when the liner is emptied.  Or we clean out our file cabinets and book shelves, leaving 60 or more pounds of paper in the can which the janitorial servant can hardly lift as she watches the liner rip apart.  Maybe we clean out the break room, filling the 50 gallon can to the brim with outdated mustard and canned goods and two-week old fish tacos and who knows what else, only to create an immovable block of rotten, smelly food and nastiness.  How about stacking all the outdated phone books twice as high as the can itself?  Have you ever tossed something into a liner-less bathroom trash bin that you knew should have had a liner?   Did you give any thought to the guy who would have to pick all of your trash out by hand before he could resupply the missing liner?

If Jesus were to show up and pump out your septic tank, or bus your table, or drive your cab, you (and I), like the disciples having their feet washed, would be flabbergasted.  Yet, Jesus did so much more than these, and his great service required humility beyond words.  Ironically, in his perfect and humble servanthood, he did something we are totally incapable of doing for ourselves--Jesus bore the sins of our transgressions. 

Jesus, the ultimate servant, said that to have salvation we must repent and believe.  He alone dealt with our sin and he did it on the cross.  He served us and yet it seems that too often we don't think about his service with the gratitude that it truly demands--gratitude that goes far beyond words, gratitude that calls us to completely surrender our own lives to him.  This gratitude should compel us to worship the King and Creator who serves his people!

When we fail to embrace Christ's work on the cross for what is it, we go one of three incorrect directions.  First, there are people who simply reject the servant-Jesus all together.  That is, they either reject that Jesus is who he claimed to be or they refuse to see that he is the perfect example of servanthood.  And when they miss the reality that Jesus humbled himself as a servant, they fail to operate in the way that Christ calls his servants.  They become finger-pointers and self-righteous zealots.  The second direction some people go is to the false elevation of service and Jesus' servanthood.  They will either mistakenly see Christ-like service as a way to salvation instead of an act out of the outpouring Christ's life in us, or they will argue that the Christian need not serve his neighbor at all because Jesus is only a servant and in the name of grace we can demand his services.  So they make service their god or they neglect it all together.  And finally, there are those who will willingly alter their view of Jesus' service on the cross in an effort to hide what they view as shameful or embarrassing--their savior humbling himself even unto death.  For example, one twisted view is to argue that the atonement for sin was complete in the Garden of Gethsemane.  The cross meant very little if anything, which greatly overlooks what the Bible has to say about it.  And in altering their view, the cross and Jesus' sacrifice upon it becomes a symbol that offends them rather than compelling them.  They refuse to see it for what it is.  It is like the son who lies to his friends about what his mother does for a living because she is a housekeeper and he is embarrassed.  The question however, is how does this boy view the roof over his head, his snack food, and his video games--all provided by the very thing that embarrasses him? 

So I would like to encourage you this Good Friday to read the Gospel accounts of Christ's crucifixion.  Think about the Suffering Servant.  Dig deep to find words that reflect your gratitude, if you can.  Attend a Good Friday service and worship Jesus with other Christians.  Pray.  Celebrate Jesus.  Honor Jesus.  Be grateful.  Praise your Savior! 

Then on Easter Sunday, celebrate that death was not the end.  No, not at all.  Jesus holds the keys of death so death no longer has a hold on those who belong to Christ Jesus! 


*The painting, "Mary Magdalene weeping" by Pethrus is used by permission and is licensed under a Creative Commons License.  

The Story and Jared Jenkins' Website

For the past 7 weeks, Jared Jenkins and I have been discussing the entirety of the Bible as one story. This has been a great conversation and we've been recording it.  This audio recording is for a podcast called Salty Believer Unscripted, with each weekly session running between 15 and 20 minutes. We've simply grabbed our conversation in a digital format with a cell phone and converted it with Garage Band, so we're hoping the content will trump the quality.  You be the judge! (Let us know what you think, either by reviewing it on iTunes or contacting us.  Also, please feel free to ask us questions or provide some suggestions and we may address them on the podcast.)  

Subscribe to the Salty Believer iTunes Podcasts: Video | Audio
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* While there may be some overlap, the content of the Video and Audio Podcasts are not the same. 

The experience has been extremely enjoyable and now Jared is taking it to the next level!  Jared Jenkins has started a website called EntrustedWithTheGospel.com.  Like SaltyBeliever.com, he'll be posting some of his seminary papers (he's a grad from Southern), but also his thoughts and reflections, studies, and much more.  I'm kind of hoping we can churn up a debate or two and post our positions on our respective websites.  We work well together in ministry and I'm excited  to see what God has in store for us, these websites, and the podcast.  I pray these things are fruitful in your life.


Pastor Jared is a brilliant guy and I highly encourage you to checkout his website and follow it.  I also want to encourage you to listen to our conversation on Salty Believer Unscripted.  You can subscribe to the podcast or find the audio files in the Resources area on this website. 


Thanks for listening and reading!



*Photo by flickr.com user "umjanedoan" and us used by permission.

HBLT and MWGYW Teaching and Preaching Methods

INTRODUCTION

Not all classes are equal; not all sermons are the same.

Even if the biblical text is identical and the exegetical work done with equally careful execution, and even if the speakers are identically gifted in elocution, there is something that sets apart one sermon from others, one class above all the rest. That one thing is not the amount of preparation, although preparation is important. It is not the seminary where the pastor trained. It is not even the amount of years one has been preaching or teaching—in fact—a first time preacher may actually succeed above a pastor of twenty or thirty years, but not if this one thing is not right. That one thing is the Holy Spirit and his involvement within the sermon or class. He may use the best or the worst sermon to bring about remarkable transformation by the very Word of God. This however, does not mean that a preacher or teacher should not prepare well. In addition, preachers and teachers should layout their discussion well.

Apart from the Holy Spirit, the approach may be the next key to success in the actual preaching and teaching once the preparation is complete. The pastor or teacher must select a good outline or model from which to use to navigate the audience through the material. Among many approaches, two outstanding models are the Hook, Book, Look, Took (HBLT) model offered by Lawrence O. Richards and Gary J. Bredfeldt and the Me, We, God, You, We (MWGYM) model argued for by Andy Stanley and Lane Jones. While there are many approaches, the remainder of this post will examine the strengths and weaknesses of these teaching models and conclude with a personal reflection having used both.

HBLT

Richards and Bredfeldt suggest that the Apostle Paul taught with an approach similar to HBLT, if not exactly the same. First, they say, Paul would interact in the world of his audience in such a way as to get them interested in his topic. He would hook them. Then he would engage in exploring the truth together with is listeners. Once a solid understanding of God and God’s Word was established, Paul would encourage application in the lives of his audience and then he would conclude with a decision point of reflection (Richards and Bredfelt 153-154). This, in essence is HBLT. In more practical terms, Hook represents the creative opening that gets the class or audience interested in learning more. Richards and Bredfeldt suggest using a movie clip or something from the common culture of the audience. Book represents a turn to God’s Word, the Bible. This is where the primary teaching starts. Look is the word used to represent the personal application. This is where the Biblical material is applied to the personal life in theory. Then, Took is where the lesson is lived out in reality, this is where the faith is worked out. Took is the required life response. Looking at HBLT in another way, the Hook applies to the present, Book to the past, Look is a return to the present, and Took is about the future (Ibid., 160).

The strength of HBTL is also its weakness. HBLT is easy to use and is a format that many people are accustomed to in church; however, it is not very personal. There is little need for a connection between the teacher or preacher and the learners. The material is out in front and the instructor stands behind it. The advantage of this model is when the audience is not known, like in guest preaching or teaching situation. There is little risk when a personal connection is not important. The material is everything. Another advantage is that different teachers can teach the same lesson with little need for adaptation. In fact, it seems that many teaching guides and Bible study programs written for the Church use the HBLT approach. This however, is also the major disadvantage of HBLT. With the HBLT model, the personal connection can be lost in the material. It may not always be the case, the model does not have a very high level of personal connection built into it. While this may be okay for the one-time preacher or teacher, often teachers and preachers desire to build a stronger rapport with their class or audience. The HLBT model may not be the fasted or most effective way to build this relationship.

MWGYW

Stanley and Jones offer an alternative to the HBLT model they call MWGYW. This model takes a single primary idea and builds everything around it in such a way that it demands personal reflection and a connection between the teacher and the class. MWGYW starts with an opener that is personal to the speaker. Me essentially puts the speaker in a position to be vulnerable because he or she is the hook. On the surface, this may not seem very engaging, but it seems when a preacher starts to tell a story about himself, people perk up and listen. Therefore, if the preacher can open with an engaging though he has had, he may be able to get the audience to ask the same question—a question that has to be answered. The We is all about getting the audience engaged and desiring to move to the actual instruction portion. In addition, getting the audience involved personally tends to keep their attention. Once everybody is connected, the teaching really begins and the goal is to answer that one big question. At the conclusion of the teaching, Stanley and Jones argue that the audience needs to be compelled to look at their own life; but then they are not alone, because the conclusion encourages the entire group, including the teacher or preacher to look at the future if this personal application has a positive outcome (Stanley and Jones 48-49).

There are two primary advantages of the MWGYW model. The first is that the model encourages that the lesson or sermon focus on only one major idea. If this were the big idea, there would be little reason to fill a sermon with other forgettable material. When everything works with one idea, each section of the lesson or sermon is fairly focused and easy to remember. The second advantage is that in the personal sections (M, W, Y, and W), a preacher or teacher can speak from memory easily because the stories, questions, and conviction pushes are conversational. These conversational stories, spoken from memory, often leave the audience feeling connected with the speaker. As the section on God begins, that is, the teaching from the Word, it is easier to memorize the road map and then lead the audience through the learning journey because there is primarily only one major idea.

The disadvantage of the MWGYW model is the higher risk in making the lesson too personal or all about the teacher rather than all about the biblical material. Another disadvantage is that if the audience cannot relate to the speaker in the Me section, they will not be with the speaker in the We, and subsequently not with the lesson or sermon at all. A story is shared in Stanley and Jone’s book Communicating for a Change where the speaker had some technical difficulties with his microphone and he ended up rushing through his Me section and all but dropped the We section. As it turns out, everything else fell flat (Ibid., 122-123). A great disadvantage of the MWGYW (which is also a part of the advantage) is so much is dependant upon the personal connection.

COMPARISON

Often the most memorable classes and sermons are the ones where the speaker is able to engage the class or congregation on a personal level. When the audience is drawn in personally as individuals and as a group with the speaker or teacher into the material, they seem to remain more engaged and the material seems to have more significance. It is for this reason that the MWGYW appears to have the greater advantage over the HBLT. However, this is only an advantage if the preacher or speaker utilizes MWGYW well. The great difficulty with the MWGYW comes when it is not utilized well. This is not as much of a problem for the HBLT method. Even when the H of the HBLT is only fair, the model may still go forward and find success. Not so with MWGYW.

In addition, the HBLT seems easier to learn for the new teacher or preacher while the MWGYW seems easier to deliver. HBLT is simple and allows the material to drive the lesson while the MWGYW requires a personal touch. The MWGYW needs more thoughtful preparation but it is easier to memorize the material and deliver it in an extremely personal style. One method should not be selected over the other in a permanent sense, however. The effective teacher or preacher should view each of these teaching and preaching methods as a tool, each to be used when most appropriate for the situation. Both the HBLT and the MWGYW have tremendous potential for preaching and teaching and neither should be cast to the dusty back part of the shelf.

PERSONAL REFLECTION

This author has recently had the opportunity to use both the HBLT and the MWGYW methods in classes and in preaching. In a class I teach regularly, we are journeying through the synoptic gospels. From week to week we open our Bibles and work through a small section of the text. The class typically uses a handout with questions. The class often simply expects to open the Bible and jump right in; however, a Hook or Me is often needed to compel the students to desire to answer pressing questions they had not yet thought through prior to entering the classroom. With some material recently, it seems that learning the material and forming a sound base with the biblical information was extremely important. In this case the HBLT was a great approach. The material lead the discussion and lesson with little need to drive the individual into the material until the end when the Look and Took of the application was necessary. The following week however, the MWGYW approach was used. I waded out into the water and then invited the class in prior to starting with the biblical material. I allowed myself as the teacher to be more vulnerable in order to connect with the class a little more than the Hook typically allows. As I did this, the class naturally waded out into the water with me. As we journeyed into the biblical content, it was clear that we were journeying in from the start; therefore, at the point of application (You and We), it was the most natural place the class was headed. In this instance, the conversation easily flowed into personal reflection so much more so than the previous class with the HBLT method. Both worked well together and both were necessary given the need of the material and my desire for the direction of the class.

In preaching however, I have found that the MWGYW approach is a better fit for my preaching style. The Book and the God section of each approach tends to be the same, but the Me, We, You, and We sections are so much more conversational and personal. I have found it easier to drive the Word of God into my own life and then into the lives of the congregation with the MWGYW approach because this approach so naturally lends itself to personal application. As I preached on a part of the conversation of the last Supper in John, I could easily paint of picture of the meal conversation and then place myself and the congregation there. I could ask how we might respond, or even how the listener might respond. And I preached the forty minute sermon with no notes. (You may listen to this particular sermon here.)  Personally, I enjoy the MWGYW method more in preaching, but just as in teaching, I will continue to keep both methods in my pastor’s tool box.

BIBLIOGRAPHY

Richards, Larry, and Gary J. Bredfeldt. Creative Bible Teaching. Chicago, Mich: Moody Press,
1998.


Stanley, Andy, and Lane Jones. Communicating for a Change. Sisters, Oreg: Multnomah
Publishers, 2006.

Pastoral Ministry by John MacArthur

In his book, Pastoral Ministry: How to Shepherd Biblically, John MacArthur and The Master’s Seminary faculty set out to train Christian leaders. “In keeping with the purposes of The Master’s Seminary,” writes MacArthur, “the goal of this volume is to encourage and instruct this and the next generation of pastors, missionaries, and teachers to provide the kind of shepherd leadership for the church that God’s Word requires” (vii). An additional claim of the work states, “Pastoral Ministry targets both seasoned pastors and young men preparing for or just beginning ministry,” while conceding, “[it has] left out many particulars such as church growth, church discipline, church membership, church polity, and the details of specialized ministries (such as, youth ministry, adult ministry) to be dealt with in other forms. Further, no single chapter exhausts its subject but rather furnishes a suggestive general treatment” (vii). In attempting to achieve this goal, MacArthur and his team of faculty open the book by working to build a biblical foundation of what a pastor is and what a pastor does. This is a fairly broad view. In Part Two, they move in a little closer to address the issues of who a pastor is, that is, the character, call, and ordination of the individual. Next, they tackle where the pastor is in life, which includes the home life, prayer life, lifetime learner, and compassionate social life with those he serves. The final section of the book gets down in the dirt and deals with the daily actions and responsibly of the pastor, to include topics like preaching, discipling, worshiping, and leading.

The format offers a number of voices. A different individual writes each chapter, although MacArthur does have credit more than one chapter. This however, does not offer a variety of perspectives because all of the contributors appear to be in unity regarding the content presented. The value in the book is most seen in the fact that while all of the contributors hold advanced masters degrees or doctorates, they all appear to write from experience. It seems rather obvious that many of the contributors, if not all, have served in the capacity they write about, in churches and ministries, with real people and real issues. This is not always the case with books set on instructing pastors.

While the book achieved its stated goal of encouraging new pastors, and it did provide some instruction, MacArthur has spread the content too thinly. Despite the caveat in the preface and the ignored subjects, the implication of the book is that this volume is a complete ‘how-to’ textbook for pastoral ministry. At one point, MacArthur even writes, “In a highly condensed form, this volume provides much of the pastoral theology curriculum of The Master’s Seminary, the goal of which is to prepare men for pastoring the church, giving pastoral leadership on the mission field, and assuming pastoral functions in institutional teaching responsibilities” (vii). In light of the magnitude of what is actually required of a seminary student and the library of books needed for preparation to enter the pastorate well, Pastoral Ministry falls short of its implied goal. However, could one expect any other outcome from a single volume? If the answer is yes, then seminaries around the world and shelves of books are completely unnecessary.

Many of the chapters only seem to address one approach or viewpoint within orthodox Christianity and they often only speak to a narrow audience. If the book were written to the lone pastor who serves the small church, this book would work well. However, many of the topics are challenging for church pastors who are called but share the workload. For example, in his chapter on preaching, MacArthur is very clear that pastors are preachers. He leaves little room for any other kind of pastoring or shepherding. The problem however, is that in many churches there are fantastic preachers working side-by-side with fantastic and gifted discipling pastors, counseling pastors, evangelists, and teachers. The body is gifted with many different gifts and God’s tool box has many different kinds of tools for the advancement of the Kingdom; yet, MacArthur completely neglects this diversity of skills and talents. Surely, looking around the globe, there are some different opinions that may still fall within biblical pastoral ministry. MacArthur not only completely neglects these other ideas or methods, he appears to assume that there could be only one approach. This is not to say that every chapter deals with this problem considering that some aspects of the pastorate are universal, such as character and the necessity for prayer.

Although the book does not achieve its lofty implied goal, it does offer some instruction and encouragement in specific areas. Of some of the best material, the chapter titled “The Call to Pastoral Ministry” is a gem within the pages of this book. So many pastors neglect this extremely important aspect of ministry, as do many books written for pastors on the topic of the pastorate. Opening the chapter, James M. George—the contributor of this specific chapter—writes, “This chapter will explain what is involved with the call and will seek to alleviate the misunderstandings surrounding this unique experience” (81). This statement could not be more correct. The chapter sought to address this issue well and that is what was achieved. Various aspects of the call were discussed, to include what the call is, the confirmation, giftedness and potential, and why it is important, and the pitfalls of working in the pastorate without a call from God. The structure of this chapter is such that it encourages those with a call, should warn those without a call, and it instructs other pastors how to see the call in prospective, potential leaders. Had this been the structure of the entire book, Pastoral Ministry may have come much closer to reaching its stated goals.

___
MacArthur, John. Pastoral Ministry: How to shepherd Biblically. Nashville, Tenn: Thomas Nelson, 2005.

Isaiah 7:14 and the Immanuel Sign

As one reads Isaiah 7:14 in isolation of the New Testament, questions may surface about the identity of the boy named Immanuel, but it would seem less significant than the circumstances surrounding this passage. King Ahaz has not placed his trust in the Lord. Isaiah indicates that Ahaz was instructed to ask God for a sign, likely regarding the future of his kingdom in the face of heated politics and a looming invasion. But Ahaz, indignant, will not ask for a sign, but God says he will provide one anyway, maybe now a different sign in light of Ahaz’s rejection. The sign is that a young woman will give birth and name her child Immanuel, which means God is with us. This, on its face does not seem too unusual considering that surrounding this passage Isaiah has already been instructed to give two other symbolic names to his children. Before the boy Immanuel knows the difference between good and evil, Ahaz’s frightful enemies will be no more. That's it. That's the sign.

Only there's something more in this Isaiah text. The boy’s mother (who is left unidentified) is either young, young and unmarried, soon to be married, and likely a virgin. Or maybe she is a combination of these possibilities. If this is where the story ended, the vast amount of word studies, articles, and books on this passage would seem rather unusual, but this is not where it ends. Centuries later, Matthew writes of Jesus and Mary, “All this took place to fulfill what the Lord had spoke by the prophet: ‘Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’” (Matt 1:22-23, ESV). Matthew is quoting the Isaiah text. Matthew claims Immanuel in the Isaiah passage is pointing to Jesus.  Jesus is the sign and Jesus is the fulfillment.

But if Jesus is the sign and fulfillment of the Isaiah text, how did Ahaz understand the sign that was given to him? How did readers of Isaiah before the Matthew Gospel understand the sign? How did they understand the identity of Immanuel? Who is he?

This presents a number of problems. Is Matthew wrong?  If he is, how are his readers to believe the rest of his Gospel? If Matthew is right, how are readers to view the Isaiah text? Is there a possibility that there was a duel meaning in this text—that is, could there have been two events that fulfill this sign prophecy? If there is indeed a near and a far view of this passage, were both mothers virgins and was there two boys to fulfill the product of a virgin conception prophecy?

Before we go any further, I should say that I believe that Matthew is correct; therefore, any understanding of the Isaiah passage must include Matthew’s statement. Matthew’s text means that Jesus fulfills the sign prophecy given to Ahaz and the Isaiah text was indeed talking about Jesus, at a minimum. But could the Isaiah text have a duel meaning? Some would argue that a text can only have a single meaning, but Matthew seems to find a duel meaning in other passages too. Hebert Wolf, in his article, “A Solution to The Immanuel Prophecy in Isaiah 7:14-8:22” calls these duel meanings “secondary interpretations” (Wolf, 456). Matthew uses Hosea 11:1, which spoke of the Exodus from Egypt, as a prophecy of Jesus coming back from his flight to Egypt.   Jeremiah 31:15, where Rachael is weeping for Ramah, is tied to Herod’s mass killing of the young boys in an effort to kill the Messiah. “In an analogous manner,” writes Wolf, “Matthew selected Isa 7:14 to describe the birth of Jesus. The language was perfectly suited to Matthew's purpose; and where he went beyond the normal interpretation, he clearly explained the circumstances” (Wolf 456).

Given that at a minimum, the sign was indeed a prophecy of Jesus, how was Ahaz to understand it? And how is a modern reader to see the Isaiah passage? John Oswalt’s approach seems to shed some light on this matter. “I believe,” states Oswalt, “that the sign originally given had a single meaning but a double significance” (Oswalt, 140). This approach does much to resolve what appears to be conflict. “Its meaning is that God is with us and we need not fear what other human beings may do to us” (Oswalt, 140). To Ahaz, Oswalt argues, the statement would provide significance regarding Assyria. He need not worry because God is with Judah. In this case, a specific child may have been indicated and the significance seen in the physical reality of the sign through the birth of a child named Immanuel. Oswalt even argues, “The fact that ‘almah has the definite article suggests that Isaiah is identifying a particular woman” (Oswalt, 140). The second significance is found in the birth of Jesus. The meaning is the same: God is with us. Even considering that Mary named the boy Jesus, the meaning in Isaiah remains the same. Some may suggest that this sign is too simple because God originally directed Ahaz to ask for a deep and high sign, that is, one that is amazing and miraculous; however, the reality that God is with his creation should been seen with this kind of miraculous wonder. Indeed, God entering flesh is so amazing that for many, they cannot even accept it. Given the larger context of Immanuel in Isaiah, Oswalt’s argument seems valid.

There is still a problem however. Two virgins? The word in Isaiah identifying the woman is the Hebrew word ‘almah. This particular word is a difficult word because it neither definitively points a woman who has never had sexual relations or a young woman. It seems both could be correct. Richard Niessen writes 15 pages and 72 footnotes on the word only to conclude, “The evidence supports both the traditional translation of ‘virgin’ and the modern translation of ‘young woman,’ but each must be qualified. The English term ‘virgin’ does not suggest age limitations while the English phrase ‘young woman’ does not suggest virginity. The word [‘almah] demands both, and so a more accurate translation would be ‘young virgin’” (Niessen, 1470).

It does not become less complicated when we see that the LXX translated the word as parthenos, a word that points more toward a young unmarried woman and mainly by implication is one who has not had sexual intercourse.

At any rate,  it appears that Isaiah is referring to a young, unmarried, virgin who will at some point in the future have a son. There is little in this statement that would demand that she is still a virgin, unmarried, or even young at the time of Immanuel’s birth. Matthew on the other hand, uses the term in the context that Mary had not ever been with a man at any point before the birth of Christ (see Matt 1:25). There is nothing in Isaiah that would dictate that the near and far view of this prophecy are physically the same. The meaning remains.

For the present-day student of the Bible however, we have the far view in our sights and it is much more significant for us today. Seeing Jesus as the ultimate fulfillment of the Isaiah passage speaks a much more meaningful message to us at this point in time than does a sign to Ahaz that God was with Judah. We should spend more of our time looking to Jesus when we read this text.


___
Niessen, Richard. “The virginity of the `almah in Isaiah 7:14.” Bibliotheca Sacra 137 (1980): 133-50.
Oswalt, John. Isaiah: The NIV Application Commentary: from Biblical Text- to Contemporary Life. Grand Rapids, Mich: Zondervan, 2003.
Wolf, Herbert M., “Solution to the Immanuel Prophecy in Isaiah 7:14-8:22,” Journal of Biblical Literature 91 (1972): 449-56.

* Photo by Flickr user, Lawrence OP, and is used by permission. 

Revival

Jonathan Edwards said, "A revival of religion [is] a blessed outpouring of the Spirit of God, in awakening and converting sinners, and in enlightening, quickening and building up saints in faith, holiness and comfort." [1]  Elwell provides a class definition, calling revival "a period of unusual and heightened spiritual activity in a section of the church, brought about by a renewing and empowering work of the Holy Spirit, bringing a new sense of the presence of God, especially in his holiness, resulting in a deeper awareness of sin in the lives of believers, followed by new joy as sin is confessed and forgiven." [2]

In the above video, Pastor Robert Marshall discuss revival at a worship night at Risen Life Church in Salt Lake City, Utah. Here, he outlines what it is and gives a brief history of revival in the in the U.S.

My personal history contains no "revival meetings" in the traditional aspect that some may know them.  It seems that every quarter or maybe every year some churches will host a planned "revival" where there's lots of worship and preaching.  But while we can call these meetings revival meetings, aren't they really just a worship service unless God brings revival or awaking?  Rather than planning these revival meetings, wouldn't the time be better spent praying that God brings about revival?  And then we can have worship meetings until revival comes?

Are you praying for revival and awakening in your area?  If not, why not?

_____
1.  Walter Elwell, Evangelical Dictionary of Theology (Grand Rapids, Mich: Baker Academic, 2001) 1025. 
2. Ibid. 

Unscripted Evolving

Salty Believer Unscripted, a conversational podcast is evolving.  Pastors Jared Jenkins and Sean Patrick have joined in the conversation, and at time when this post originally published, Jared and I are in a series called "The Story."  It's a discussion about the meta-narrative or big picture of the Bible.  It's one story, not a bunch of disconnected smaller ones. (Part three is available now!) 

The idea of Salty Believer Unscripted is to capture conversations about biblical, theological, or ministry related topics.  We simply record conversations using my Android phone and a MP3 recorder app.  The value of using such a simple tool is that as it seems these conversations are kicking up, I can simply grab my phone and say, "lets hit record on this one."  We can record nearly anywhere, anytime.  It's really easy.  In the past, the quality was set to the lowest setting, but I am planning on upping the bit-rate to improve the sound quality.

I have enjoyed the Story series so much that I've recorded an opening and closing clip.  I want to step up the quality of these podcasts and I am hoping to get other guests to join in, maybe even over Skype or TeamViewer so they can be at a distance.  I have a pastor friend coming to visit in June and I'm hoping he and I will have a chance to sit down and record an unscripted conversation.  Content will make all the difference so I am often thinking about ideas for this podcast.

I wasn't sure if Salty Believer Unscripted would take off or do well, so I simply put the podcast in the same audio iTune (and non-iTunes) feed as the other material from SaltyBeliever.com.  Now I am wondering if it wouldn't be better for SaltyBeliever Unscripted to have its own podcast feed.  Occasionally other audio material will publish on Tuesday and Unscripted posts on Thursdays.  Maybe this will be confusing or maybe it's okay?  I guess we'll see.

The podcasts are also available for download on the Resource page.  

In the meantime, we're going to keep recording unscripted conversations.  It is my prayer that they are fruitful and I hope you are enjoying them.  We'd love to see your review on iTunes or hear your feed back.  Please don't hesitate to contact me.


Subscribe to the Salty Believer iTunes Podcasts: Video | Audio
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* While there may be some overlap, the content of the Video and Audio Podcasts are not the same.   


* Photo by flikr user Robot Brainz is registered under a creative common license.

Loving Like Jesus Loves: John 15:12-17

I am blessed to be on the preaching schedule at Risen Life Church.  Recently, I preached on John 15:12-17 as a continuation in our series, "Final Instructions."

John 15:12-17 says, "This is my commandment, that you love one another as I have loved you.  Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you.  No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you. These things I command you, so that you will love one another"  (ESV). 

What does it look like to love like Jesus loves?  And why would we need to love like this? These questions are addressed in the sermon I preached on February 19, 2012.   You can listen to this sermon here, or subscribe to the the audio Salty Believer podcast.

Subscribe to the Salty Believer iTunes Podcasts: Video | Audio
(Non iTunes: Video | Audio)
* While there may be some overlap, the content of the Video and Audio Podcasts are not the same.   

 If you would like to discuss this sermon with me of if you have questions about what it is to be a Christian, please don't hesitate to contact me.

UnScripted: More on The Story

Pastor Jared Jenkins and I are now in the deep end of the pool with Salty Believer Unscripted, a podcast of unscripted conversations on theological, biblical, or ministry related topics.  When this post is published, our second discussion of the series will be up and available on iTunes.

We have been discussing the meta-narrative of the Bible and its importance.  The series is called The Story and it's available on the audio version of the Salty Believer Podcast. 

Subscribe to the Salty Believer iTunes Podcasts: Video | Audio
(Non iTunes: Video | Audio)
* While there may be some overlap, the content of the Video and Audio Podcasts are not the same.  
 
Shortly after ending a systematic theology class due to low attendance, I started thinking about the busy lives of Americans.  I realized that people are not simply excited about attending classes or learning more on these kinds of topics--they need, it seems, an appetizer.  Therefore, I started making short videos and recording podcasts.  Whether it serves to excite people to physically sit in class or not, the series on The Story has already prompted responses and Jared and I are greatly enjoying the processes of recording these conversations. That are becoming a highlight of my week.

If you have been listening, we'd love to hear your thoughts and feedback.  You can contact us through this website, or please, rate and review the podcast on iTunes.  We are thankful for your participation and appreciate that you listen.  If you haven't been listening, I'd like to invite you to subscribe and join in on this conversation.  If you would like to hear a sample before subscribing, these recordings are available in the Resources section of this website.

Team Ministry

I'm presently serving in a church the is heavily involved in and encourages team ministry.  While team ministry is not always easy, it is good for the work we are doing.

The Bible provides many pictures of team ministry, so it is surprising that more pastors don't share the workload, but ego aside, and strive to labor in a partnership-style team when it comes to ministry.  Of course, this is in regard to the ministry at the church, not the ministry in the home. Hopefully, the ministry in the home is already a great team ministry. 

* The above video was made to be used as part of a community group leadership process on The City.  This video, others like it, and many other resources are available here.

Subscribe to the Salty Believer iTunes Podcasts: Video | Audio
(Non iTunes: Video | Audio)
* While there may be some overlap, the content of the Video and Audio Podcasts are not the same.  

"The Story" Series

While Jared Jenkins and I were recording the first edition for the new Salty Believer Unscripted podcast, we discussed some things about our seminary experiences that really changed us.  These where the big mind-blowing things of seminary.  One of those things was coming to understand the meta-narrative of the Bible.  That's a fancy way of saying, "The Big Story."  This is God's story, or the story of the redemptive history of God, or as Jared says, "God's plan for everything."  (If you missed that first podcast, you can see the video here or listen to the audio by subscribing to the podcast.)

I started thinking about The Story and felt that maybe I should teach an informal class on it.  Jared seemed to have the same thoughts because he started a class for the youth he teaches.  Then I received an e-mail through the website asking why we both said that understanding The Story was so great but then said nothing else about it.  Therefore, we are starting a series on The Story.  You can listen to the introduction to the series here: The Story, Part 1.

In addition, we discuss some ways you can learn The Story better.  One of those ways is to pick up a good children's Bible that actually tells the story well.  A previously written post titled "Choosing a Bible for your Kids" will help you identify a good selection. (Information about he Bibles we discuss in the podcast can be found in that post.)  The other thing you can do is start reading the Bible chronological order.   Under the "Useful Websites" heading on the Resources page of SaltyBeliever.com, you'll find some links for reading plans.  Any of those will do if you select a chronological plan.

I pray you find the podcast fruitful.  If you're not subscribed, please subscribe.  I also hope you'll join us by subscribing to the audio (and video) podcast feeds.

Subscribe to the Salty Believer iTunes Podcasts: Video | Audio
(Non iTunes: Video | Audio)
* While there may be some overlap, the content of the Video and Audio Podcasts are not the same.  

And as always, if you have any questions or comments, please don't hesitate to contact me.  We'd love to hear your feedback on this!


*Photo taken by Flickr.com user NCinDC, and is used by permission.

Francis Chan, Church Planting, and the Tenderloin

What's Francis Chan been up to these days?  He's church planting in a very tough part of San Fransico called the Tenderloin.

As we look at poor and struggling neighborhoods, the best thing that can happen for the people in need is Jesus.  We can feed the poor, build schools, and drill wells, but if it's not done in conjunction with the gospel, it won't likely have the long term and powerful change like the real life transformation that Jesus does to the heart.  We have the power, resources, and ability to feed and provide for people, but we can not turn hearts made of stone into living, beating, life.  But Jesus can, and he does. 

When it comes to planting churches, this is a great idea to reach communities like the Tenderloin.  Only a couple blocks from the Tenderloin is a building with 400 apartments.  I'm familiar with this building.  In the basement is a Starbucks and a building guard.  The people living in this building are much more affluent than those in the Tenderloin.  This model could be the same there.  There easily could be a church in the building where the pastors live there too.  Where community groups don't require any driving.  Can you imagine it?  Will you pray for it?  

It is not the same in much of Salt Lake City because most of the city does not live in multi-dwelling apartment buildings, but creative thinking and willing, faithful people of God can and will be a part of the Church building and planting of Jesus.  As Jesus builds his church all over the world, please pray for more workers.  

“The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest."  -- Jesus (Luke 10:2)

Unscripted: Sean Patrick

Salty Believer is starting to get up on it's feet with this, the third installment.  I'm thrilled to see this thing moving forward and I hope people are finding some value in these podcasts.  This particular podcast is an audio only version, which is what most will be moving forward. 

There's a part of me that wishes the production was better and the technology could help me create podcasts with better technical quality; yet at the same time, there's something about the rawness.  And by only using a smart phone to record, any time and any conversation might make for a good podcast.  I'm playing around with upping the file size and quality and doing a little editing to the opening and closing--meaning having some kind of intro and something that concludes the thing.  We'll see.  Maybe it's not necessary?

This week on Salty Believer Unscripted, Bryan interviews Sean and they discuss insights gained from Sean's 12 years in ministry.  If you'd like to listen in, you'll need to subscribe to the Salty Believer audio podcast.


Subscribe to the Salty Believer iTunes Podcasts: Video | Audio
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* While there may be some overlap, the content of the Video and Audio Podcasts are not the same. 

The Wrong Savior

I find it amazing how many people watch this video (or videos much like this one) and see the ideas contained within it as their salvation.  I have even had people calling themselves Christians say to me that this video is Christianity.  If that's true, than their flavor of Christianity seems to be missing the most important part of the Bible--Jesus, the Savior of the world, the one and only source of our salvation.

We often hear this kind of message from Hollywood and the music industry.  There are shelves of books that push this same story.  Sure, we get excited and hopeful because we want to live in a perfect world.  We are wired to want more than our depraved nature can offer. 

Watch this video.  It's the message the world provides for hope, but notice what's missing.  Notice what is provided as the substitute for the salvation presented in the Good News of the Bible. 

I can see how we would all desire such a thing, but this idea seeks a false solution because it offers a false savior; the idea of this video is the worship of an idol, a false god.  And as we look at this presentation, we must ask ourselves if this idea has ever been achieve in the past and if it can really ever be achieved in the future apart from Christ.  Can greed really be eliminated from our existence when its very existence is so apparent even among babies who are unwilling to share their toys?

Salty Believer Unscripted: Worship with Sean

Our next edition of Salty Believer Unscripted is out and it's a discussion around worship.  Specifically, Sean Patrick and Bryan Catherman talk about worship at Risen Life Church.  Pastor Sean is the Worship Leader there and he shares some of his thoughts about what he does week in and week out.

Sean will be a regular participant as the podcast goes on.  In fact, he'll be back next week in the first audio only podcast of Salty Believer Unscripted. 

I hope you'll join us by subscribing to the audio (and video) podcast feeds.

Subscribe to the Salty Believer iTunes Podcasts: Video | Audio
(Non iTunes: Video | Audio)
* While there may be some overlap, the content of the Video and Audio Podcasts are not the same. 

Check back next week for a conversation with Pastor Sean Patrick on who knows what we'll be talking about.

Prayer: The Timeless Secret of High-Impact Leaders by Dave Earley

Prayer matters. Prayer matters even more to the effective leader. In his book, Prayer: The Timeless Secret of High-Impact Leaders, Dave Earley argues, “If leaders want to lead well, they must pray well” (x). Earley surveyed “many of the best-known names in the Bible and church history” and discovered that “all had a marked spiritual impact” (179). Examining the available evidence of their lives he also discovered that all of them had a powerful, vibrant, significant lifestyle of prayer. “It is my conclusion and conviction,” writes Earley, “that prayer is the timeless, and often overlooked, secret to high-impact spiritual leadership” (x). While his subjects also held attributes such as fearless faith, vision, and fervent passion, their prayer lives were (and still are in the case of the living) the common denominator (x). His selected list of high-impact leaders includes 16 leaders from the Bible and 61 from various times throughout Church history (180-182).

Without question, Earley penned Prayer: The Timeless Secret of High-Impact Leaders to influence leaders to pray, pray more, and pray well. He is passionate about prayer, arguing, “Prayer must be prioritized and practiced to achieve maximum impact” (x). In the fashion of a seasoned pastor and professor, Earley subtly opens each chapter with examples and arguments for his position followed by some practical advice and instruction. The first chapter opens with an argument for the value of prayer and the last couple chapters conclude the work by offering some best practices and a worksheet tool. Through the larger middle portion of the book spans instruction and exhortation on nine subjects like making time for prayer, praying for specific people and problems while also teaching others to pray, fasting, and being bold in prayer. He even spends a few pages dealing specifically with the various parts of a prayer.

Earley’s passion for prayer is infectious. His teaching is informative and practical. As one reads, it seems possible that Earley’s work will single-handedly reverse many of the statistics showing how little pastors pray (1-2) because one cannot put this book down after reading even a single chapter without feeling compelled to pray, pray more, and pray well.

Through Prayer: The Timeless Secret of High-Impact Leaders, Earley has provided encouragement and training that is valuable to more than the pastor-leader, he has provided a book for all who call upon the name of God. For example, as the topic of prayer saving time is addressed, Earley writes, “Prayer allows God to do more in days, hours, minutes, or even seconds than we could accomplish without him in months, or even years, of work” (5). Having enough time to accomplish all that needs to be completed is not a problem isolated to pastors. The guidance about making time to pray is practical for everybody who desires to pray and be effective for the Kingdom. The chapter covering how to turn problems into prayers is also widely applicable to all. “High-impact spiritual leaders pray differently than more common folks;” writes Earely in regard to leaders, “They pray with greater boldness. They come to God with confident courage” (111). This statement is not only for those in the position of a leader or pastor; it applies to all believers. The separation between the high-impact leaders and the “more common folks” is not position but prayer, and this is the most valuable aspect of Earley’s book. The over-arching point is that it is prayer that makes the leader. Rarely is this idea taught or practiced but Earely not only makes the point, he makes it well.

A second key value found in this book is how it applies to all situations. For the serious leader who already practices an active prayer life, there are still big challenges found within the pages of the book. Martin Luther prayed for two hours a day, every day; but he would pray for three hours if the day were going to be an especially busy one (5). It is highly unlikely that today’s typical leader prays this much so this could be read as an encouraging challenge to increase pray time even more. The same is true of the person who prays very little. In the chapter on fasting and prayer, some examples provided center on forty-day fasts. These, like Luther’s prayers could be seen as a challenge to fast in significant ways. Yet, other examples are provided along with instruction for one-day fasts, providing a challenge for those who do not fast at all. By providing examples, challenges, and instruction that speaks into the lives of everybody, the book is valuable for everybody.

Despite all the praise for this book, there is one criticism. Earely writes in such a way that a reader with poor theological grounding may come to the conclusion that prayer is a formula to get what one demands regardless of the relationship with God. God almost becomes a magic genie and prayer is the Christian way to rub the lamp. For example, through a few examples of revival, a reader lacking in a specific understanding of who God is may not see that it is by God but through faithful prayer that revival came to campuses or that John Hyde was blessed to witness so many salvations (41). Instead, this reader may draw the conclusion that God had to respond with revival because a person asked for it. There are no examples of missionaries who prayed but were told no. With the exception of Jerry Falwell’s first fast that does not end with the expected results and concludes with Earely’s statement, “God is not an ATM into which we put prayer and/or fasting and automatically get back what we want,” Earley fails to deal with the relationship that allows the prayers to be heard and he rarely ever deals with situations when God says no (103). This oversight however, is slight in light of the fantastic and valuable content provided by Prayer: The Timeless Secret of High-Impact Leaders.

This book is on my "must read" list for anybody I know who wants to do ministry well.  Pray matters.  I highly recommend this book!

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Earley, Dave. Prayer: The Timeless Secret of High-Impact Leaders. Chattanooga, Tenn: Living
Ink Books, 2008.

* Purchases from this website help support this ministry.  This review was originally part of work done toward the completion of an M.Div.  It has been redacted for the purposes of this review.