How NOT To Be a Missional Church series: Click | View Series

The missional church movement has been good and bad. On a positive note, let’s focus on the bad. I want to suggest three ways to not be a missional church. In continuation of the series, this post examines some of the defects of social action-driven mission.

Social Action-Driven Mission

This approach probably creates the best community of the three mentioned in this series. A socially-minded and active church attracts socially-minded non-Christians. When my City Group recently cleaned five apartments from top to bottom for some homeless women and children, we all got a little closer. There’s something about being on a common mission—the sweat, the jokes, the empathy, and the memory–that unites folks. Creating a missional memory strengthens community and mission. It also raises questions with non-Christians you serve. But is social action enough?

1. Social action-driven mission isn’t unique to the church.

There are plenty of non-Christians engaged in social mission—serving the poor, the needy, the abused, and the homeless. They don’t need a church to engage in social mission. There are thousands of non-profits that can do this. What sets the church apart? If we are banking on social mission to be the unique contribution of the church, we’ll lose the game, and more importantly, the souls.

2. Social action doesn’t create new community.

Although social action mission creates community, it doesn’t create new community. Regenerated, new creation is the unique work of God the Spirit (Tit. 2.11; Gal. 6:15) through faith in the Son (Tit. 3:6-7; 2 Cor. 5:17). If we convert people to community and social mission alone, and not to Christ, we offer a very incomplete gospel. Regeneration is both social (Matt. 19:28) and spiritual (Tit. 3:5). The Spirit, not social mission, makes men new.

3. Social mission can lead to liberal church.

When we reduce mission to social action, we run the danger of becoming a socially-minded liberal church that neglects large stretches of the Bible requiring repentance and faith in Jesus. When missional communities focus on social mission alone, they disregard their evangelistic identity, gifting, and responsibility as the church of Jesus Christ, the Jesus who died and rose to make all things new—people and products, souls and society.

This series has attempted to identify some of the shortcomings in expressions of missional church. When mission is driven by events or evangelism, or social action, we engage in incomplete mission. When we engage in incomplete mission, we offer an incomplete gospel to our neighbors, towns, cities, and world. In a future series, I will take a more positive tack by exploring three areas that promote being a missional church.

This series is based on Jonathan Dodson’s talks at the LEAD ’09 conference.

Re:Train

We are launching The Resurgence Training Center (Re:Train) to prepare leaders for ministry locally and around the world. Additional details and downloadable application form here.

How NOT To Be a Missional Church series: Click | View Series

The missional church movement has been good and bad. On a positive note, let’s focus on the bad. I want to suggest three ways to not be a missional church. In continuation of the series, this post examines some of the defects of evangelism-driven mission.

Evangelism-Driven Mission

These churches focus almost exclusively on evangelism. Their view of the gospel leads them to see social action as optional. For them, mission is synonymous with evangelism, and evangelism is highly programmatic. They focus on training individuals through evangelism training programs, apologetics, and use of evangelistic tracts. What’s wrong with learning evangelistic presentations, memorizing apologetic defenses, and using tracts?

1. Evangelism-driven mission is often answer-based and heaven-centered.

These churches train individuals and teams “How to present the gospel” in a brief period of time. Typically, these programs look for the person being evangelized to offer a specific answer. For example, “If you died tonight and stood before God and he said: ‘Why should I let you into my heaven?’ What would you say?” Notice that the questions are answer-driven. The goal is to get someone to say the right answer and to believe the right facts, like “Jesus died for my sins.” What we need is less belief and more faith.

In his new book, The Future of Faith, Harvey Cox makes a helpful distinction between belief and faith. He writes: “We can believe something to be true without it making much difference to us, but we place our faith only in something that is vital for the way we live.” We can believe without it making a difference.

Many Americans believe that Jesus died on the cross for their sins, but it makes very little difference in their lives. They possess mere belief. This mere belief undermines the gospel. What we need is faith. Moreover, mere belief in the right answer baits people, not with Christ, but with heaven. It is heaven-centered, not Christ-centered. In evangelism-driven mission, Christ is subordinated to the treasure of heaven, instead of heaven being subordinated to the treasure of Christ. The goal is heaven, not Jesus. Answer-driven and heaven-centered evangelism leads to nominalism and distorts the gospel. Evangelism-driven mission can undermine, not advance the gospel.

2. Evangelism-driven mission can be defensive and fact-oriented.

Training in apologetics has its place; however, when our approach to non-Christians is driven by apologetics, we very often reduce people to projects. Apologetic mission can foster too much defense and too much offense because it aims at the head to the exclusion of the heart, to change someone’s mind, but not their lives. Just because someone agrees with our facts and embraces our logic doesn’t guarantee true conversion. We need to be prepared, not only to defend the faith, but to love people intelligently. Most objections to the gospel have existential and personal roots. If we can get beyond the arguments to the idols of the heart, we can show just how tremendously superior and satisfying Jesus is to whatever they love, desire, and pursue most!

3. Evangelism-driven mission is often outdated and fails to contextualize.

The methods used are often prepackaged and outdated. Evangelistic programs falsely assume that our listeners still understand the meanings of sin, Christ, and faith. But very often, they hear something very different, like legalism, moral teacher, and mere belief. When we fail to express the gospel in context and vocabulary that our listeners can understand, we fail to share the gospel. Christ dated and contextualized himself to all kinds of people so that his message would make sense and connect with their deep needs for redemption. Using packaged illustrations and methods assumes a one-size-fits-all, but the Incarnation reminds us that the gospel is much more personal and dynamic.

4. Evangelism-driven mission is individualistic.

This approach to mission trains individuals, not communities. It reduces the gospel to a conversation between two people, without focusing on embodying the gospel in communities. Statistics have shown that individuals are consistently converted to communities before they are converted to doctrines. Our methods are often doctrine-driven and individualistic.

Jesus prescribed a kind of communal evangelism in John 17, where our community is so redemptive and rich that it points people to Jesus. Paul called for a distinctive discipleship in churches that set the community of faith forth as an example, as salt and light in their cities, attracting others to them. Individualistic evangelism doesn’t create community because it doesn’t convert people to the church. It aims at converting individuals to a set of answers and to heaven. Evangelism-driven mission has very little to do with the Jesus of the Church, the Head of the Body.

To be continued.

This series is based on Jonathan Dodson’s talks at the LEAD ’09 conference.

Resurgence Literature

Re:Lit is a ministry of Resurgence. There you will find a growing line of books to help guide the resurgence of the new reformed. Find out more.

A Diverging Church and Culture

Increasingly, ministry in North America is an exercise in crossing cultures. As the culture moves its own way with everyone “doing right in his own eyes,” the church and the culture look increasingly divergent. Thus, Christians are left with a challenging task: how do we faithfully proclaim a clear biblical gospel in the shifting sands of culture?

It would be arrogant to think our culture different from all the others where the gospel is preached. For two millennia, Christians have addressed cultural questions.  Honestly, it has not always gone well. In every cultural encounter, some go too far and many don’t go far enough.


Joining Jesus In His Mission

Thus, in the Re:Train course "Missional Missiology," we will be asking missiological questions from a missional framework. The title of the class gets at the issues. First, we will look at things from a “missional” perspective. In other words, we will seek to join Jesus in his mission. That will require us to understand things like the mission of God, the Kingdom of Christ, the work of the church, and the cultural context.

The last point, the cultural context, gets at the missiological question. Missiology asks, “How can we most effectively be engaged in mission here, now, in this place and culture?”

We stand at a crucial time in the North American church, but the answers are always the same— a biblically faithful culture engaging and transforming its culture for the glory of God, the redemption of men and women, and the advance of his Kingdom.

Dr. Ed Stetzer teaches a course on Missional Missiology at the Resurgence Training Center. For more info, go to ReTrain.org.

Books By Ed Stetzer:

• Compelled by Love: The Most Excellent Way to Missional Living
• Comeback Churches: How 300 Churches Turned Around and Yours Can, Too
• Breaking the Missional Code: Your Church Can Become a Missionary in Your Community
• Planting Missional Churches
• 11 Innovations in the Local Church: How Today's Leaders Can Learn, Discern and Move Into the Future
• Lost and Found: The Younger Unchurched and the Churches that Reach Them
• Perimeters of Light

Re:Sound

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Missional cultural engagement is a challenge. How far does one go to engage culture? According to missiologist Ed Stetzer, that is the nature of contextualization. In his recent post Ancestor Worship and Taiwanese Christians, Stetzer gives some helpful guidelines on contextualization as well as this short video of a Taiwanese believer explaining the difficulty of contextualization in his culture of ancestor worship.

Rain City Hymnal

The first offering from Re:Sound is the Rain City Hymnal. Listen online and get the record from the Re:Sound website. Find out more.

Today Jews around the world are celebrating Yom Kippur, the Day of Atonement, which is considered the holiest and most solemn day of the year in modern Jewish practice. What relevance does this Jewish celebration have for Christians? Biblically, quite a lot.

Yom Kippur is also known as the Day of Atonement, which is the climax of the Old Testament sacrificial system and is the most solemn day on the Jewish calendar. It was a day of great bloodshed and a day on which the gravity of humanity’s sin could be seen visibly. Because of its importance, it eventually became referred to simply as “the Day.”

The Center of the Pentateuch

The primary section in Scripture concerning the Day of Atonement appears in Leviticus 16-17. This passage functions as the center of the book of Leviticus, which is itself the center of the Pentateuch. This day speaks of the Lord’s gracious concern both to deal fully with his people’s sin and to make them fully aware that they stand before him, accepted and covered in respect of all iniquity, transgression, and sin (Lev 16:21).

On this day, the high priest would enter the Holy of Holies to atone for the sins of Israel in order to avert the holy wrath of God for the sins of the past year and to remove their sin and its stain from them. Two healthy goats without defect were chosen. They were therefore fit to represent sinless perfection.

Two Images of the Atonement

The first goat was a propitiating sin offering. The high priest slaughtered this goat, which acted as a substitute for the sinners who deserved a violently bloody death for their many sins.

Then the high priest, acting as the representative and mediator between the sinful people and their holy God, would take the second goat and lay his hands on the animal while confessing the sins of the people. This goat, called the scapegoat, would then be sent away to die in the wilderness away from the sinners, symbolically expiating or removing the sins of the people by taking them away.

The sacrifices of the Day were designed to pay for both sin’s penalty and sin’s presence in Israel. The shedding of blood and the sending off of the scapegoat were meant to appease God's wrath against sin and to cleanse the nation, the priesthood, and even the sanctuary itself from the taint of sin (Lev 16:30).

The Lamb of God

The Day of Atonement was a foreshadowing of Jesus, the Lamb of God who takes away the sins of the world, and our great High Priest who is able to sympathize with us in our weakness. These great images of the priest, slaughter, and scapegoat are all given by God to help us more fully comprehend Jesus’ bloody sacrifice for us on the cross.

Jesus’ fulfillment of the Day of Atonement is why we are forgiven for and cleansed from our sins. To preach anything else is to proclaim a “different gospel,” which is no gospel at all (Gal 1:6-7). Spurgeon drives this point home: “Many pretend to keep the atonement, and yet they tear the bowels out of it. They profess to believe in the gospel, but it is a gospel without the blood of the atonement; and a bloodless gospel is a lifeless gospel, a dead gospel, and a damning gospel” (Sermon 1667).

Jesus Christ fulfills and accomplishes forever what the two goats symbolized. The Old Testament sacrifice of animals has been replaced by the perfect sacrifice of Christ (Heb 9:26, 10:5-10; 1 John 2:1-2 and 4:9-10). Christ paid sin’s penalty (Rom 3:25-26 and 6:23; Gal 3:13). He redeemed us (Eph 1:7), paying the price that sets us free (1 Cor 6:20; Gal 5:1). He turned away God’s wrath (Rom 3:25) and reconciled believers to God (Eph 2:16) so we can be forgiven for our sins and cleansed from all unrighteousness (1 John 1:9).

Re:Train

We are launching The Resurgence Training Center (Re:Train) to prepare leaders for ministry locally and around the world. Additional details and downloadable application form here.

Jesus didn't waste time with stupid questions

Question: How many angels dance on the head of a pin?

Answer: Who cares?

Though Jesus allows questions from his disciples, he doesn't follow the pattern so common today that says "there is no such thing as a stupid question." In fact, there definitely is such thing as a stupid question.

What should I know?

People want stupid questions answered because it makes them feel better, or it gives them a sense of power. We want to know the answer to every question, and we are quite uncomfortable with ambiguities. Both the Pharisees and the disciples ask questions that don't have meaningful answers, and Jesus often replies to them by answering a different question that does have a meaningful answer. The questioners probably felt like they were receiving an insincere answer—but they forgot who it was talking to them. They are not God and therefore should be saying, "I'm not worthy to know what to ask—what should I know?"

The Pharisees try to to trick Jesus by giving him difficult quandaries, like with the woman caught in adultery, or the Jews accusing him of lying about coming from heaven. Jesus sidesteps these questions and points to the accusers' sin, Jesus' righteousness, and the Father's sovereign hand.

This is a series of reflections on how Jesus made disciples, based on the book of John.

Re:Sound

The musical arm of the Resurgence offers music that is theologically unified, stylistically diverse, and musically excellent. Find out more.

I have served as a campus minister for five years and have taught at two universities for nine years. In that time, I've learned some lessons about doing campus ministry both the hard way and from great mentors. Here are the top six things you need to know if you're doing college ministry:

1. Don't confuse the gospel with religion
To prevent doing this, talk about Jesus (who he is and what he has done) all the time. If you don't, students will think Christianity is really about something else, like morality, philosophy, piety, social justice, or a religious experience. If you start talking more about what they should do instead of what Jesus has done, you're preaching another gospel (Gal. 1:6-9), which is to put heavy burdens on them (Matt. 23:2-4).

2. Learn about sexual assault
The prevalence of sexual assault is staggering. At least 1 in 4 women and 1 in 7 men are or will be victims of sexual assault in their lifetime. And the numbers are much worse for college students. These young women and men feel crippling shame, deep guilt, and painfully alone because of what has been done to them.

3. Teach students how to read and interpret the Bible for themselves
This means being clear on the relationship between the law and the gospel. The law is "perfect, true, and righteous altogether" (Psalm 19:7-9) and "holy, just, and good" (Rom. 7:12), but it does not effect what it demands (Gal. 3:21). The good news is that on the cross Jesus took our penalty of law-breaking and fulfilled the law, so he could give us his righteousness. God then works in us to will and to do his good pleasure (Phil. 2:13). The very law that condemns us becomes the very thing that God fulfills in us through the power of his Holy Spirit (Gal. 5:18-23), not through our effort (Gal. 3:1-3).

4. Be prepared to comfort students because of divorce and death
College students are at a phase in life where their parents seem to get divorced, if they aren't already, now that their children are leaving home. This is also the age when grandparents begin to die.

5. Study apologetics
Many students still have brain cells left, and they've been reading and thinking about their world. They have legitimate questions about who Jesus is and what he did and why he isn't just a good example. They want to know why they should trust the Bible as reliable. The immense suffering in the world makes them doubt either the goodness or power of God or both. They think Christians are hypocrites and bigots, so why should they become one?

6. Be prepared to counsel students about what they're really facing
You must be prepared to counsel about eating disorders, pornography, cutting, abusive relationships, and the lingering damage of sexual sin. College students tend to be the shock-absorbers of the myths our cultural sells. Idols are brutal slave masters.

Recommended Books

A collection of fantastic reading material on various important topics, used and shared by Pastor Mark Driscoll. Find out more.

Jesus exposed his heart

When Lazarus died, Jesus wept in front of his disciples. God cried.

His disciples got to see the depth of sincerity that Jesus felt toward the people they were ministering to. This mission is not just a job to pay the bills, or some sort of pointless adventure—Jesus meant it. The wages of sin are right before us, and it's worth God crying over.

We should show emotion too. If we don't have emotion we should pray for a softened heart, because every day in ministry the effects of sin are laid bare. The practical implications of sin are so atrocious, and the goodness of our holy and just savior is so real, that we ought to have overflowing emotion at times. Our disciples must see this, they must know that it's real beyond the point of head knowledge, and that it's real even in the deepest depths of our hearts.

Jesus was cautious in his interactions with his disciples

Jesus showed emotion in front of his disciples, but he didn't entrust himself to them because he knew what was in their hearts. In other words, he didn't put his trust in his disciples because he understood the implications of total depravity. His disciples were sinners, and they would disappoint. Jesus was clear that he was absolutely dependent on the Father, and his disciples would need to be as well.

The goal of discipleship is not to put faith in the next generation; the goal is to put faith in God's unfolding and sovereign plan.

This is a series of reflections on how Jesus made disciples, based on the book of John.

Vintage Jesus

A theological journey chasing Jesus through Scripture and pop culture. Timeless answers to timely questions about the most important man who has ever lived. Find out more.

The church is founded on the person and work of Jesus Christ (Matt. 16:18). Following Peter’s proclamation of Jesus as Christ, Jesus announces his promise to build his church. In Acts 2, the Holy Spirit empowers the preaching of the gospel through Peter that results in the forming of a gospel community. We see in Acts 2:42-47 certain characteristics of this new community: devotion to teaching, fellowship, and worship. Verse 46 notes that they had “glad and generous hearts.” This raises the question: did their glad and generous hearts cause gospel community, or did gospel community cause their hearts to be glad and generous?

Salvation Forms a Gospel Community

By definition, “fellowship/community” (koinonia) is one of participation. The essence of gospel community is one of investment and investing: both having a share and giving a share in (New Dictionary of Biblical Theology). Their hearts are not glad and generous because of the work they do themselves, nor necessarily the work that’s been done to them by others, but rather the common salvation experience of having been gospeled by Christ Jesus himself. Having a share in the gospel, this community then gives a share in the gospel.

Gospel as a Verb

Using gospel as a verb, we see the essence of Christian mission (Total Church). Having been “gospeled” by Jesus Christ, the church is to “gospel” one another. This reflects the image and nature of God and displays the work of Christ.

The New Testament is full of practical instructions of how to gospel one another: love one another (John 13:34,1 John 3:11), fellowship with one another (1 John 1:7), forgive one another (Eph. 4:32 ), accept one another (Rom. 15:7), serve one another (1 Peter 4:10), teach one another (Col. 3:16), be patient with one another (Eph. 4:2), bear one another's burdens (Gal. 6:2), pray for one another (James 5:16), submit to one another (Eph. 5:21), encourage one another, and build one another up (1 Thess. 5:11).

We Gospel Because We’ve Been Gospeled

What if we do not see these instructions merely as commands to follow, but rather reflections of how we as a gospel community display the work of Christ? We gospel because we’ve been gospeled:

• We love one another (John 13:34, 1 John 3:11) because God is love (1 John 4:8).
• We fellowship with one another (1 John 1:7) because of the Trinitarian fellowship of our God (2 Cor. 13:14)
• We forgive one another (Eph. 4:32) as God in Christ forgave us (Eph. 4:32).
• We accept one another (Rom. 15:7) because we’re accepted by God in Christ (1 Peter 2:5).
• We serve one another (1 Peter 4:10) as Jesus came to serve and give his life as our ransom (Mark 10:45).
• We teach one another (Col. 3:16) because Jesus is the true word of God incarnate (John 1:14).
• We are patient with one another (Eph. 4:2) because God’s kindness and patience leads to repentance (Rom. 2:4).
• We bear one another's burdens (Gal. 6:2) as Christ Jesus bore our griefs and transgressions (Is. 53:4).
• We pray for one another (James 5:16) as Christ did for us (John 17) and continues to do (Rom. 8:34).
• We submit to one another (Eph. 5:21) as Jesus submitted to the will of the Father (Phil. 2).
• We encourage one another and build one another up (1 Thess. 5:11) just as Jesus builds his church (Matt. 16:18).

Do we see the gospel as something we do or as something we expect others to do for us? Do we understand that to gospel we must first be gospeled? May we be obedient to gospel one another as a display of Christ Jesus’ gospeling of us.

Religion Saves

Check out Pastor Mark Driscoll's newest book: Religion Saves: And Nine Other Misconceptions. Find out more.

Grace vs. Sin Series [Part 5 of 5]: Click | View Series

Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness (Romans 6:12-13).

The Anti-Gospel

In this series, we’ve explored the anti-gospel and it’s effects: sin that leads to death, religion that leads to bondage, mechanical salvation and zombie culture that result in utter hopelessness. The gospel is that the person and work of Jesus Christ makes us alive. We are dead to sin, united with Christ, living under grace.

The Life of the Living

A member of our church recently tattooed “alive” on her wrist to remind herself of the new life she has in Christ. She wanted a physical, visible reminder of who she is in Christ. Life is active. Our living is a proclamation of the grace given through Christ Jesus. We are obedient because of our freedom from sin and death and our enslavement and union to Christ (vv. 17-18).

Obedience from Promise

Our obedience is a result of the promise: For sin will have no dominion over you, since you are not under law but under grace (Romans 6:14). Because of v. 14 we are able to obey vv.12-13. Resting on the work of grace, we are empowered to not let sin reign and to present ourselves to God as instruments for righteousness.

In conclusion, it’s either obedience to grace or sin, life or death, freedom or bondage, a promise or hopelessness. Praise be to God, who empowers obedience which stems from our identity as recipients of his grace. It’s not who we were or what we’ve done, but who he is and what he’s done that gives us life under grace. And that’s a promise from our gracious God.

Vintage Church

In this book, Mark Driscoll and Gerry Breshears discuss the essentials of what it means to be a biblical church. Find out more.