Tuesday, April 14, 2015

Multiplying Growth Spiritually

            Numerical and spiritual growth are inseparably related.  Integral to spiritual growth is reaching out to others with the gospel, living as witnesses to the good news of Jesus Christ.  In turn, proclaiming the gospel yields numerical growth.  Biblically balanced churches emphasize growth that prepares Christians to win as many people as possible to faith in Christ, while building them up to "become mature, attaining to the whole measure of the fullness of Christ," (Eph. 4:13).

            The human population of the world is growing at an exponential rate.  It took from creation until early in the eighteenth century A.D. to populate the earth with one billion people.  In 1930 the earth was inhabited by two billion people and in 1975 by four billion.  Demographers estimate that the earth will be populated by approximately six billion human beings by the year 2000 and by eight billion by 2025.[1]  The population of the earth has grown at such a rate that more people are alive today than have ever lived in the entire history of humankind.[2]

            The only means to reach this ever-expanding population of the world with the gospel is through spiritual multipli-cation.[3]  The church must make disciples of all nations who will in turn make disciples, and so on, until "this gospel of the kingdom will be preached in the whole world as a testimony to all nations," (Matt. 24:14).  Just as it was God's design and command at creation for humankind to be fruitful and to multiply biologically, so it is his design and Christ's command that the church be fruitful and multiply spiritually.[4]

            The principle of multiplication states that the church grows by conversion to the degree that it expands exponentially, enlarging its witness and reproducing disciples, leaders, small groups and churches.  In other words, effective evangelism is dependent upon the church growing in geometric proportions, multiplying and utilizing its spiritual, human and physical resources to preach the good news to all creation.
 

            Jesus said, "The one who received the seed that fell on good soil is the man who hears the word and understands it.  He produces a crop, yielding a hundred, sixty or thirty times what was sown," (Matt. 13:23).  If the church is to fulfill the great commission in every generation, it must grow by spiritual multiplication.


Multiplying Friendships


            The church grows by multiplying its influence—enlarging its credible presence and verbal proclamation of the gospel.  Luke records that during the first century "the word of God continued to increase and spread," (Acts 12:24).[5]  This is multiplying outreach, actively sharing the good news, sowing the seed of the gospel broadly.  As more and more people are exposed to the message of Jesus Christ, especially those who are receptive, greater will be the response.[6]

            Local churches can enlarge their witness as Christians take the initiative to share the gospel, increasing the frequency of presenting the claims of Jesus Christ to others.  For example, if one hundred believers who normally share the gospel 0.2 times each per year, multiply the number of times they communicate the gospel to five times each per year, they would reach five hundred people.  If on an average, one in ten unbelievers who hear the gospel receive Jesus Christ, they would increase the number of people won to him from two to fifty!

            This requires, however, that Christians be spiritually prepared, trained and mobilized to share the good news.  The expansion of the church throughout its history has depended upon the gospel being proclaimed by all Christians regardless of their role or level of spiritual maturity.  Whenever the church has depended solely upon full-time professionals, it has grown slowly, leveled or declined.[7]  It is therefore imperative that the church not rely on pastors and evangelists alone to proclaim the gospel, but deploy as many disciples as possible to share the good news.[8]

            The purpose for believers being equipped and mobilized is for them to reach those within their spheres of influence-- within the church's corporate sphere of relationships.  Churches that are pastor-dependent for evangelism limit the scope of their outreach to the personal ministry of the pastor, plus the corporate activities of the church.  In contrast, churches that are believer-dependent for evangelism multiply their outreach by the total number of believers who are motivated, equipped and mobilized, including the pastor, plus the effect of the corporate ministries of the church.

            Churches have the potential to influence an entire geographical area.  The Apostle Paul commended such a church saying, "The Lord's message rang out from you not only in Macedonia and Achaia--your faith in God has become known everywhere," (1 Thes. 1:8).


Multiplying Disciples


            The church grows by multiplying disciples--persuading others to believe in Jesus Christ, incorporating them into the circle of fellowship, building them up in the faith, and sending them into the world to reach others.  Jesus practiced spiritual multiplication as he selected twelve men and imparted to them his mission, vision and passion, concentrating particularly upon three disciples--Peter, James and John.  He prepared his disciples to carry on his ministry of reconciliation and to multiply themselves as they trained others.[9]  They were obedient to this task as Scripture states, "So the word of God spread.  The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith," (Acts 6:7).[10]

            Disciple-making is the groundwork for church growth by conversion.  It is a process that begins slowly, taking years before its wisdom becomes apparent.  As disciples reproduce themselves, they enlarge the band of disciples, increasing their number and expanding their influence exponentially.[11]  The Apostle Paul said, "Our hope is that, as your faith continues to grow, our area of activity among you will greatly expand, so that we can preach the gospel in regions beyond you," (2 Cor. 10:15-16).

            As the base of reproducing disciples expands, the mass is enlarged, magnifying the presence of the church and increasing the proclamation of the good news.  Jesus' master plan was not to reach the world with the truth by himself, but to reproduce and multiply himself in the lives of his disciples who were growing in Christ-likeness, representing him, ministering to others as his body in the world.[12]  His strategy was to expand the worker base that gathers the harvest, to enlarge the pool of fishers of men, and to extend the number of ambassadors sent to every nation.

            It is evident why spiritual multiplication is God's method for church growth.  If a local church with 20 multiplying disciples incorporates an equal number of new believers, and teaches, equips and motivates them to reproduce themselves over a period of three years, at the end of that period there would be 40 multiplying disciples.  After six years at that rate, assuming all are faithful to the great commission, there would be 80 multiplying disciples.  After fifteen years, there would be 640 and after 18 years there would be 1280 multiplying disciples.  While this is an ideal example, it illustrates the distinct advantage of spiritual multiplication.[13]


Multiplying Leaders


            The church grows by multiplying leaders, continually expanding the core of leadership as it reaches and serves a growing number of people.[14]  These leaders are disciples who are spiritually mature, gifted, trained and qualified to oversee the church.  They are shepherds who lead, feed and protect God's flock.  The Apostle Paul communicated to his apprentice Timothy, "And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others," (2 Tim. 2:2).  Timothy was to continue his mentor's pattern of spiritual multiplication--reproducing himself in faithful believers who would reproduce themselves and so on.                        

            This pattern requires that multiplied disciples become multiplying disciples, spiritual leaders who are able to instruct and guide Christians to apply the truth of the Scriptures to their daily lives, calling them to serve God in various forms.  It requires that the church generate leaders to minister as pastors, teachers, small group leaders and care-givers, each laboring in the disciple-making process.[15]  Leaders must develop new leaders who will reproduce and multiply themselves in the lives of others.

            Biblical leadership requires apprenticeship, not only followership.  Apprentices are disciples who learn from and assist their mentors in their task or trade.  They are trained, supervised and deployed to assume a similar role and responsibility as their mentors.  They either assume the task and position of their mentors who move on to a new responsibility, or they begin a new work themselves.[16]  With an emphasis upon multiplication, evangelists train new evangelists to proclaim the gospel in unreached areas.  Experienced teachers instruct new teachers to lead new Bible classes.  Small group leaders train new leaders to start new groups.

            Church growth by conversion is stifled when believers are not conferred the authority and commissioned the respons-ibility for leadership.  In churches where the pastor or staff perform the shepherding function alone, the church grows minimally, if at all.

            A reason for lack of delegation may stem from a lack of disciple-making training of pastors themselves, having never been adequately prepared for reproducing disciples or multiplying leaders.  Another reason may be from their need for control and security, feeling threatened or challenged by other leaders in the church.[17]  However, pastors who confer authority and delegate responsibility for leadership, foster spiritual growth and personal development in believers, as well as, augment the numerical expansion of the church.[18]


Multiplying Small Communities


            The church grows by multiplying small groups, like cells that reproduce themselves in the human body.  As apprentices are prepared, commissioned and deployed to start new groups, the rate of multiplication increases.  New believers are incorporated into these groups, providing a setting for them to have their various needs met.  Consequently, the church grows as the number of these small groups is increased.

            Small groups provide an entry point, a place for new converts to come into the congregation.[19]  The greater the number of small groups offered, the greater the possibility that new converts will be assimilated.  Multiple groups appeal to a variety of people who represent different needs, problems, backgrounds and interests.  Offering several groups that are each designed to address particular differences, composed of believers with certain affinities, will draw a larger number of people altogether.

            A congregation with various kinds of small groups such as adult classes, Bible studies and support groups, must multiply the number of groups it offers in proportion to the number of new disciples it must incorporate.  The new groups offered should be more diverse and specialized, such as groups for singles, engaged couples, young couples, empty nesters, men, women, moms at home and working women.  Support groups should be multiplied to include bereavement, chemical dependency, co-dependency, divorce recovery, and parenting groups.

            Multiple groups form a balanced infrastructure for a disciple-making environment, producing an equilibrium between numerical, spiritual and organizational growth, with groups designed for various levels of maturity and accountability.[20]  A church grows numerically as it penetrates its sphere of relationships, multiplying its outreach and incorporating new believers into its circle of fellowship.  A church grows spiritually as believers are established in the faith and encouraged toward Christ-likeness, extending the groups which form the band of discipleship.  A church grows organizationally as qualified leaders are multiplied, enlarging the core of leadership who shepherd the flock through small groups.
 

Multiplying Churches


            The church grows by multiplying churches, applying spiritual multiplication in every aspect--multiplying outreach, multiplying disciples, multiplying leaders and multiplying small groups.[21]  Historically, church planting has been the most effective means of reaching large segments of the world's population with the gospel, reproducing congregations among receptive peoples.[22]  Therefore, the church must multiply itself, planting autonomous groups of believers who gather for celebration and edification and disperse for mission in the world.

            The goal is to plant churches in all nations, in all lands, so that all peoples will have the opportunity to accept Jesus Christ as Lord and Savior.  Thus, the church must take the initiative, being prepared to operate in the spiritual, social and personal realms, with a confidence and a credible presence, and proclaim the gospel with a view toward persuasion, incorporating those who believe in Christ and providing them with a setting and stimulation for spiritual multiplication.  The church must in turn plant new churches which faithfully multiply themselves.[23]

            In obedience to the great commission, the church should set faith goals for every aspect of multiplication.  These goals should be established in prayer in accordance with God's will, and with a dependence upon the leading of the Holy Spirit.  The goals should be measurable and attainable but faith-stretching.  They should include personnel, financial and material goals that balance faith and wisdom, knowing that a spiritual harvest requires the mobilization of God's resources.

            If the church is to grow by conversion it must practice the principle of multiplication.  Sound strategies of evangelism are devoted to enlarging outreach and reproducing disciples, leaders, groups and congregations.  This principle should be built into methods themselves, seeking to expand the gospel's influence in people around the world.  Hence, churches should evaluate every aspect of multiplication as it exists in their comprehensive ministries, and devise a strategy to increase the areas that are deficient, seeking to be faithful and responsible to fulfill the great commission in their Jerusalem, Judea, Samaria and to the ends of the earth.



     [1]Wilke, 85,86.
     [2]Carl F. George, Prepare Your Church for the Future (Tarrytown, NY: Fleming H. Revell, 1991), 20.
     [3]D. James Kennedy, Evangelism Explosion (Wheaton, IL: Tyndale House Publishers, 1983), 14.
     [4]Walter A. Henrichsen, Disciples Are Made--Not Born (Wheaton, IL: Victor Books, 1974), 140.
     [5]The Greek word plethyno means to increase, multiply.  Kittel and Friedrich, eds., trans. Bromiley, 867.
     [6]The law of large numbers is a principle practiced in telemarketing campaigns which target thousands of homes, calculating a small percentage return which is significantly large in proportion to the church's average attendance.
     [7]McGavran, Effective Evangelism, 50.
     [8]Bright, Witnessing without Fear, 7.
     [9]Michael Green, Evangelism in the Early Church (Grand Rapids: Eerdmans, 1970), 263.
     [10]The few hundred believers prior to Pentecost multiplied within three decades four hundredfold, reaching upwards to 200,000 believers.  By the end of the first century, the total population of the church is estimated to have reached 500,000.  Robert E. Coleman, The Masterplan of Discipleship (Tarrytown, NY: Fleming H. Revell, 1987), 39.
     [11]Dawson Trotman, Born to Reproduce (Colorado Springs, CO: Navpress, 1986), 31.
     [12]Coleman, The Master Plan of Evangelism, 106.
     [13]In reality attrition results from death, tragedy, re-location, disobedience, apostasy, etc.
     [14]David Womack's pyramid principle states if a church wishes to serve more people, it must first expand its base of organization, ministry, and leadership.  Wagner, Arn and Towns, 297.
     [15]Bill Hull, The Disciple-Making Pastor (Old Tappan, NJ: Fleming H. Revell, 1988), 131-132.
     [16]Bill Hull, The Disciple-Making Church, 199.
     [17]George, 112.
     [18]Cho, Prayer: Key to Revival, 104.
     [19]Dale E. Galloway, 20/20 Vision: How to Create a Successful Church with Lay Pastors and Cell Groups (Portland, OR: Scott Publishing Co., 1986), 105.
     [20]Tippett, Church Growth and the Word of God, 25.
     [21]C. Peter Wagner, Church Planting for a Greater Harvest: A Comprehensive Guide (Ventura, CA: Regal Books, 1990), 20, 31.
     [22]John N. Vaughan, "Trends Among the World's Twenty Largest Churches," Wagner, Arn and Towns, 132.
     [23]McGavran, Understanding Church Growth, 31.

Wednesday, March 4, 2015

Top 10 Misconceptions about "The Carnal Christian”



# 10 He's freed from any obligation to obey God's moral law because of God's saving grace. (1 Cor. 6:9-11; Rom. 6:1-2) This is the heresy of antinomianism.
# 9 He can begin by the Spirit and be perfected by the flesh. (1 Cor. 3:1-3; 15:33,34 ; Gal. 3:1-5 ) This is the false, notion that "being a Christian" is mutually exclusive from "living the Christian life," or perfection of the saints is separate from participation in the life of the Spirit. Paul's use of the term ‘carnal’  is wrongly viewed as an alternative Christian lifestyle , not as biting irony to shock the Corinthians to reality (Gordon D . Fee, The First Epistle to the Corinthians; 123-124).
# 8 His position in Christ excludes "called to live a holy life" and "created in Christ Jesus for good works." (2 Tim. 1:8-9; Eph. 2:8-10; 1 John 3:24) The assumption is that one can claim certain aspects of the believer's position - especially those related to the believer's security— and not claim other aspects equally.
#7 The statement: "Anyone born of God does not continue to sin", does not apply. (1 John 3:9; 5:18; 2 Cor. 5:17 ) This is the false notion that one can remain immature or a "carnal Christian" perpetually. However, God not only saves his children from past sins (forgiveness) but he saves them from a lifestyle of habitual sin (holiness). A lifestyle of sin and insensitivity to the Spirit only proves one unregenerate, distinguished from a true brother who commits a sin.

# 6 Fruit-bearing is optional. (Mark 4:20 ; John 15:1-6 ) This is the misconception that a person can be vitally connected to Jesus by faith and not bear fruit in character or ministry.

# 5 He can save his old life and find new life in Christ; (Matt 16:24-25; Gal. 5:16-26) This is the false idea that a person can live two lives at once—the old life according to the flesh (unregenerate ) and the new life according to the Spirit (regenerate).  Although a Christian is "simul iustus et peccator" meaning “simultaneously just and sinner,” the Christ-follower is called to "sin less" while never becoming "sinless" on this side of heaven.
 

Cheap Grace Aisle
# 4 Living by the Spirit is a nice alternative. (Rom. 8:9-17) This is the notion that life in the Spirit is a lifestyle of some Christians, not the lifestyle of all Christians.

# 3 Eternal security is mutually exclusive from following Jesus or living by faith. (John 10:27-28; Rom. 11:22; Col. 1:21-23; Heb. 6:9-12; 1 Pet. 1:5) This view advocates that preservation of the saints is wholly separate from perseverance of the saints, in other words, God keep s his children safe (saved ) apart from enabling them to persevere in faith by the Spirit.

# 2 He can never be rejected by God as spurious. (Deut. 17:2-7; Matt. 18:15-20 ; 2 Cor. 12:20-13:5 ; Heb. 10:26-31 ) This is the false assumption that all who make a profession of faith have taken hold of eternal life. Not all individuals who are described corporately as "brothers" are genuine believers. The danger and warning is that "carnal Christians" may not be Christians at all (Bill Bright, The Holy Spirit, 226). They possess a false assurance— the seed of the great apostasy.
# 1 God is on a celestial vacation and unavailable to discipline those whom he loves. (1 Cor. 1 1:30-32; 2 Cor. 7:8-12; Heb. 12:5-10) This is the notion that God is able and obligated to save those who believe in him but not able and obligated to discipline them so that they might share in his holiness.
In True Christianity, Johann Arndt says: 
"In a word, he who does not live here in time with Christ will not live with him there in eternity.  Christ will not live in that person there, in whom he has not lived here. … Note with whom you have most conformed and unified your life here, with Christ or with the Devil.  With whomever you have done so you will remain united after death in eternity.”

Sunday, January 4, 2015

Is the Church Extracting or Engaging in Relationships?


            Living and speaking the gospel does not happen in a cultural vacuum but always within a particular cultural and societal context. ‘Society refers to people who are organized into groups—living, speaking, and working together. ‘Culture’ refers to the customary system or patterns of behavior of a particular group of people, and includes language, values, traditions, technologies, arts, etc. People of any particular culture are often unaware of it until they move outside of it— into a different culture, allowing them to see and understand their native culture, their human environment more clearly and objectively. Culture is like water to a fish.

            The church is only as effective at witness as it is able to navigate social and cultural contours, communicating the gospel in ways that are meaningful to people in a given society.  It is vital therefore that the church carefully examines its social and cultural context, observing the social realm in which it finds itself.

            The church will have little or no impact upon people unless it is socially active, reaching into the community, making contact with people.  Without penetrating and permeating its sphere of influence, the church will produce little fruit.  Media campaigns, religious programs and church architecture, although valuable, are not substitutes for meaningful contact with people who are far from God.

            Jesus Christ certainly associated with people, spending time with them.[1]  He mingled with the wealthy, mixed with the poor, interacted with scholars, touched the sick and spoke to Samaritans, beggars, and prostitutes.  He gained a reputation as “a friend of tax collectors and sinners,” (Matt. 11:19).  He went to the places where people were, meeting them on their turf, at their level.  His life was characterized by contact with people, despite the seeming drawbacks or negative feedback of such social interaction.

            The church is likewise called to be socially active with people in the community, establishing and fostering relationships with them. This requires entering into their lives, into their thoughts and ambitions, their pains and disappointments, their joys and victories.  It requires willingness on the part of Christians to know others and be known by them.

            Social contact is vitally important because the gospel is communicated most naturally and effectively along established networks of relationships, along ties of family, friends, and fellows.[2]  This fact is seen in Jesus’ first disciples:

Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus. The first thing Andrew did was to find his brother Simon and tell him, “We have found the Messiah” (that is, the Christ).  And he brought him to Jesus, (John 1:40-42). 

People are most receptive to the good news when they know Christians within their social context—Christ-followers with whom they have relational equity.[3] In the case of the Samaritan woman, “many of the Samaritans from that town believed because of the woman’s testimony,” (John 4:39).  The Philippian jailer “was filled with joy because he had come to believe in God—he and his whole family,” (Acts 16:34).

            Sadly, a majority of Christians are out of touch with sojourners (not-yet-Christians), having little or no influence in their lives within two years after their own conversion to faith.[4]  The tendency is to become involved in church-related activities to the exclusion of contact with people far from God— being extracted from previous relationships. In the process, bridges are burned and avenues to share the gospel come to a dead end.  Therefore, the challenge is to develop and maintain ongoing relationships with others.

            Certainly the challenge is great since our society has increasingly wrapped itself in a social cocoon, a reclusive shell.  Technological discoveries such as wide screen televisions, home entertainment systems, internet, and air conditioning have contributed toward “cocooning” and the privatization of individuals. 

            As well, people are increasingly resistant to the gospel for various reasons. They are apathetic and even hostile to Christianity because of their views of the faith, or a perceived irrelevance or distrust of the church.[5]  Despite the challenges, the church must bridge the gap, cross the divide, and engage meaningfully with those who are outside of faith.

            The gospel flows most naturally and effectively, but not exclusively, along streams of kinship and friendship. The church’s responsibility to the great commission requires that the gospel also travel across networks of relationships.  The evangelical mandate calls for the church to reach beyond its immediate sphere of influence “to the ends of the earth,” (Acts 1:8).  It demands reaching out to neighbors, acquaintances, and strangers, extending beyond the influence of existing relationships.



     [1]Robert E. Coleman, The Master Plan of Evangelism (Old Tappan, NJ: Fleming H. Revell, 1963), 38.
     [2]Donald A. McGavran, Understanding Church Growth (Grand Rapids: Eerdmans, 1990), 253.
     [3]George G. Hunter III, The Contagious Congregation: Frontiers in Evangelism and Church Growth (Nashville, TN: Abingdon Press, 1979), 126.
     [4]Joseph C. Aldrich, Life-Style Evangelism: Crossing Traditional Boundaries to Reach the Unbelieving World (Portland, OR: Multnomah Press, 1981), 19.
     [5]George Barna, What Americans Believe: An Annual Survey of Values and Religious Views in the United States (Ventura, CA: Regal Books, 1991), 160.  Barna reports that only 34% of non-Christians have confidence in the church.

Tuesday, December 30, 2014

Warning: Missional Is Messy


            The solution to the “great omission” lies in moving from in-reach to outreach.[1]  It means shifting into ‘go-mission,’ breaking out of the ecclesial ghetto and taking the initiative to go to “the neighbor.” This go-mission requires overcoming initial inertia.  And going is messy.
 

            The church must go to others for they will not automatically come to the church, meeting on the church's turf, on the church's terms.[2]  It is the church's responsibility to penetrate people in the spheres of the market- place, neighborhoods, universities, arts, and government.  God calls the church not merely to gather but to scatter, exiting the building and taking the initiative to go and meet sojourners (not-yet Christians) where they are and engage them in meaningful conversations.  Like a football team that breaks from its huddle, the church must break from its "holy huddle" to carry out its mission.   Charles Colson states:


We must take the church to the people.  Too often we sit in church as spectators, waiting for the needy multitudes to come watch the show with us.  But for those in need—spiritually and physically—a fat, lethargic church preoccupied with its own entertainment holds no appeal.  Jesus didn't set up counseling hours in the Temple; He went into the homes of the most notorious sinners, to the places where the lame, the beggars, the needy could be found.[3]

   
         This "go-mission" calls us to leave our comfort zones and enter various spheres of influence.  Taking the initiative demands that we move from “the calm of the pew” into “the messiness” of people’s lives.  And so we say with C. T. Studd: “Some want to live within the sound of church or chapel bell; I want to run a rescue shop, within a yard of hell.”  And going is messy.

            The great commission will not be accomplished by timid action, or by waiting passively for it to happen.  The church must be on the offensive but this does not mean that the church is to be offensive.  Rather, we reach out intentionally and tactfully to those who do not know God.  Boldness and gentleness are not mutually exclusive. As John Stott said, "We carry out mission in Christ’s way."[4]

            For us, the most receptive groups to engage are found within our spheres of influence.  These comprise our everyday spaces— neighborhood, workplace, and third places. For a local church, the most receptive population to engage is its collective sphere of relationships.  In order to do this, however, the church must provide encouragement and opportunities for believers to build relationships with those in their sphere of influence.  It becomes counter-productive to over-program, expecting believers to attend several services and meetings each week to the neglect of reaching out to others.

            Rather, believers should be encouraged to attend a worship service, a small group or missional community, and service opportunity, with the balance of time given to activities such as entertaining neighbors, exercising at a health club, volunteering at a hospital, coaching a soccer team, helping with a reading program, or participating in a local civic group.  As we respond to the "go-mission," depart our comfort zones, and serve "the neighbor," a warning is in order: missional is messy!

 



     [1]George Barna, User Friendly Churches (Ventura, CA: Regal Books, 1991), 46.
     [2]Delos Miles, Master Principles of Evangelism (Nashville: Broadman Press, 1982), 15,
     [3]Charles Colson, Who Speaks for God?  Confronting the World with Real Christianity (Westchester, IL: Crossway Books, 1985), 96.
     [4] John R. Stott, “A Note about the Stuttgart Statement on Evangelism” in Proclaiming Christ in Christ's Way: Studies in Integral Mission, Vinay Samuel, Albrecht Hauser, eds. (Oxford : Regnum Books, 1989), 208.

Monday, December 22, 2014

The Great Omission of the Ingrown, Apathetic, Stagnate, and Cynical Church


            The temptation of the church is mission drift, namely, to drift away from the mission to make disciples (Matt. 28:18-20).  The result is the great o-mission.[1]  The church “fulfills the great o-mission” as it turns inward, loses sight of its purpose, becomes accustomed to the status quo, and lives in disobedience to Jesus' command to make disciples of all nations. [2]

        
This omission comes as a result of inward self-concern rather than a concern for "the other," those who live outside of faith in Christ.  The church focuses primarily on itself, its needs, and agendas.  It exhibits an exclusive attitude, being spiritually smug, distancing itself from contact with people who are far from God.  It consequently becomes ingrown, apathetic, stagnate, and cynical.  It suffers from the ecclesial illness known as "koinonitus" (from the Greek word koinonia, meaning fellowship), an imbalance of too much Christian fellowship to the neglect of mission to others.[3]  This tendency toward exclusive friendships, activities, and church programs which are inward-focused is dangerous to the health of the church and a denial of its mission to the world.



          The church's omission may not be an oversight but a lack of insight as to what God wants to do in the world.  The church does not see the world as God sees it, from his divine perspective.  Hence, there is no burden for sojourners who live outside the family of God.  A local church may be cordial to those who darken its doors and join for worship but it does not actively reach out to others within its sphere of relationships, its extended oikos (household).  With such a lack of insight, such Christians becomes "keepers of the aquarium" meeting solely for the sake of the redeemed rather than engaging equally in redemptive relationships, participating with Jesus in fishing for men, (Matt. 4:19).[4]


          The goal of the church in this case quickly shifts to maintenance of the status quo.  Services are conducted, programs are maintained, and ministries are continued entirely for the benefit of believers-- “servicing the saints.”  In the course of events, the church develops a fortress mentality, focused mainly upon those within its walls, rather than on those outside.  Its purpose becomes preservation of the organization, its history, traditions, structure and facility.  Any mission that occurs is done to perpetuate and maintain the institution, not to redeem individuals, the community, or the world.

          The church's omission may be directly related to disobedience to the commands of Jesus.  The church understands the need to make disciples but does not act upon it, thereby proving itself irresponsible and disobedient to the great commission, resulting in what John Howard Yoder calls apostasy.[5]  Rather than reaping as workers in the harvest, Christians are more like "field residents," solely living among the crops (and perhaps squandering resources on themselves) but not laboring in the harvest.[6]  It is the church's preoccupation with itself that leads to the lack of obedience and measly results, if there are any results at all.

          This sad state of affairs is all too common in the post-Christendom church today.  Pastors and church leaders remain comfortable shepherding the flock, and justify this omission by all the "good things" that make up a busy schedule.[7]  When this is the case among leadership, little evangelism can be expected among the people.  Such a state of affairs results in "fulfilling the great o-mission."

          Unless Christ-followers take the initiative to reach out to people, and engage in redemptive relationships, the church will continue to diminish in number and influence within our post-Christian context.  To remain in a "holy huddle," sitting back, wishing and praying, but never moving out as “sent ones” to make disciples is disobedience to the mandates to “make disciples of all nations” (Matt. 28:19) and to “love neighbor as self,” (Matt. 22:39).




[1] Dallas Willard, The Great Omission: Reclaiming Jesus's Essential Teachings on Discipleship (New York: Harper One, 2014).
[2] Robertson McQuilkin, The Great Omission (Grand Rapids, MI: Baker Book House, 1984), 83.
[3]C. Peter Wagner, Your Church Can Be Healthy (Nashville, TN: Abingdon Press, 1979), 78.
[4]Donald McGavran and George G. Hunter III, Church Growth Strategies That Work (Nashville: Abingdon Press, 1980), 27.
[5] John Howard Yoder, Theology of Mission: A Believers Church Perspective (Downers Grove: IVP Academic, 2014), 185-192.
[6]Bill Hull, The Disciple-Making Church (Old Tappan, NJ: Fleming H. Revell Company, 1990), 46.
[7]C. John Miller, Outgrowing the Ingrown Church (Grand Rapids: Zondervan, 1986), 34-35.

Wednesday, December 17, 2014

Deo praeveniri (God's Initiative)


     Initiative is discovered in the character of God.  He is the almighty and merciful initiator revealed in the Scriptures.[1]  He took the initiative to create the world.  He took the initiative to create man in order to have fellowship with him.  He took the initiative to search for rebellious man, calling to him in the garden, "Where are you," (Gen. 3:9)?  He took the initiative to reconcile the human race to himself, so that those who receive his provision for sin will "reign in life through the one man, Jesus Christ," (Rom. 5:17).  Indeed, every major act of God is an initial move--searching for, reaching out and saving humankind all for the love of his creation.

            This divine initiative (Deo praeveniri) is necessary in order for "created-good-but-sin-infected" humanity to return to a right standing before a holy God.  The hope of the human race is not in itself, nor in its tainted goodness, but in God who according to his great mercy rescues human beings from a desperate and despairing state.  It is his initiative, not humanity's that brings salvation to men, women, and children on earth.[2]


            The initiative of God is seen in his identification with the human race.  This is observed chiefly in the incarnation, "the Word became flesh and made his dwelling among us," (John 1:14).  The incarnation was the invasion into human life by God himself, entering into time, space and history, identifying with his creation through his Son Jesus Christ.  The Scriptures state:


Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness.  And being found in appearance as a man, he humbled himself and became obedient to death—even death on a cross, (Phil. 2:6-8)!
 

            The initiative of God is also seen in his calling and sending activity.  In biblical history, he sent chosen men and women to carry out his will to proclaim his truth.  He sent his Son Jesus Christ and his Holy Spirit into the world.  Jesus likewise sent his disciples to carry on the initiating activity of reaching out to people with the message of his incarnation, crucifixion, resurrection, and restoration of all things. 
 

            The Great Commission with Jesus Christ is a mission of initiative (Matt. 28:18-20).  It originates in the will of the Father, is revealed and affirmed in the life of his Son, and is carried out through the church in the power of the Holy Spirit.  Since God has initiated a relationship with human beings, his people are called in like manner to initiate relationships with others, based upon his initiative and love for humankind.[3]  His people are sent to the ends of the earth, to the end of time, always on the move to fulfill the Great Commission ... a mission with Christ.

            The church participates in this search and rescue mission, like "the Son of Man" who "came to seek and to save what was lost," (Luke 19:10).  This is a ministry of reconciliation given to all who have been initiated into God's family through faith in his Son.


All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men's sins against them.  And he has committed to us the message of reconciliation.  We are therefore Christ's ambassadors, as though God were making his appeal through us, (2 Cor. 5:18-20).


Since God has chosen to use his people to make disciples, the Great Commission is truly a co-mission.  He forms a partnership with all believers, "God's fellow workers," (1 Cor. 3:9).  These partners in the Great Commission are instrumental in God accomplishing his purposes on earth, building his kingdom here as in heaven.  He employs his people as his agents, engaging in redemptive relationships, under the direction of his Spirit.


            Thus, each Christian has a responsibility to reach out within his or her sphere of influence.  Every disciple is to take the initiative to be a witness for Jesus Christ, participating in the Great Commission in his or her niche in the world.  This includes reaching out to family, friends, neighbors, associates and acquaintances.  It also includes reaching out to people beyond the borders of existing relationships.  Christ-followers are to be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth," (Acts 1:8).



            Every local church also assumes a particular responsibility to reach out to its sphere of influence.  This sphere is the sum total of each of its members' spheres of influence, plus all those who are influenced by the church's corporate witness in the community and region.  The desired effect is synergism, namely, the whole is greater than the sum of its parts.  A church's corporate sphere of influence represents a population of people several times larger than the church itself.  Every local church has the responsibility to take the initiative to be a witness for Christ to its Jerusalem, Judea, Samaria and to ends of the earth.






     [1]George W. Peters, A Theology of Church Growth (Grand Rapids: Zondervan, 1981), 97.


     [2]Roger E. Hedlund, The Mission of the Church in the World: A Biblical Theology (Grand Rapids: Baker, 1985), 25.


     [3]Charles Van Engen, God's Missionary People: Rethinking the Purpose of the Local Church (Grand Rapids: Baker Book House, 1990), 80.