EQUIPPING THE GENERATIONS FOR GOSPEL-CENTERED LIVING

EDITORIAL Family-Based Youth Ministry 02 TIMOTHY PAUL JONES 20 Years Later Family-Based Youth Ministry, Twenty Years Later VOLUME 4 ISSUE 2 SPRING/SUMMER 2014 FEATURE ARTICLES Southern Seminary Editorial Board Chairman: R. Albert Mohler Jr. 06 TOM NETTLES An Encouragement to Use Catechisms Southern Seminary Editorial Board: Dan DeWitt, Dan Dumas, Adam 28 JOHN DAVID TRENTHAM W. Greenway, Timothy Paul Jones, James A. Smith Sr., Randy Adolescent Moral Development in Christian Perspective L. Stinson, Jeff K. Walters, Steve Watters, Stephen J. Wellum, 52 SHANE PARKER and Gregory A. Wills The Function of Short-Term Mission Experiences in Christian Formation Peer Review Board: Gregg Allison, Phillip Bethancourt, Nathan Finn, Hal 72 JAKE DUNLOW Pettegrew, Brian Richardson, Perceptions of Spiritual Formation in the 21st Century Stuart Scott, Jarvis Williams, John Mark Yeats 104 DAVID SCHROCK Managing Editor Perspectives on Christ-Centered Family Discipleship and Web Content Editor: Coleman M. Ford 116 APPRECIATIVE REFLECTIONS ON THE IMPACT OF Associate Editors: Garrick Bailey and “FAMILY-BASED YOUTH MINISTRY” Nick Weyrens JDFM FORUM Book Review Editor: Lilly Park 118 INTERVIEW WITH MARK DEVRIES - FAMILY-BASED Cover Illustration: Daniel Carroll YOUTH MINISTRY: THEN AND NOW

Typographer: Brittany Loop 122 BOOK REVIEWS

Editorial Office 134 EQUIPPING THE GENERATIONS and Subscription Services: The Southern Baptist Derek Brown, Organizing for Successful Ministry Theological Seminary, Kevin DeYoung, Two Questions that May Greatly Improve Your Norton Hall 192, 2825 Lexington Road, Church’s Ministry Louisville, Kentucky 40280 Brian Howard, What Works for us (and might work for you) in

Editorial Email: Family Worship [email protected] Garrett Kell, Should I Tell My Spouse About Struggles with Sexual Purity? www.familyministrytoday.com David Mathis, Bring the Bible Home to Your Heart R. Albert Mohler Jr., Why So Many Churches Hear So Little of the Bible

Yearly subscription costs for two issues: Individual inside the U. S., $30; 2100, Chicago, IL 60606 USA. E-mail: [email protected], http://www.atla.com/. individual outside the U.S., $50; institutional inside the U. S., $50; institutional outside the U. S., $70. Opinions expressed in The Journal of Discipleship THE JOURNAL OF DISCIPLESHIP AND FAMILY MINISTRY is published and Family Ministry are solely the responsibility of the authors and are not semi-annually by the Gheens Center for Christian Family Ministry, necessarily those of the editors, members of the Peer Review and Advisory The Southern Baptist Theological Seminary, 2825 Lexington Road, Board, or participants in forum articles. We encourage the submission of Louisville, KY 40280. Spring/Summer 2014 Vol. 4, No. 2 Copyright letters, suggestions, and articles by our readers. Any article submissions © 2013 The Southern Baptist Theological Seminary. ISSN 2152-6397. should conform to the Journal of Biblical Literature stylistic guidelines. The Second-class postage paid at Louisville, Kentucky. Postmaster: Send editorial philosophy will be unapologetically consistent with The Baptist address changes to: The Southern Baptist Theological Seminary, Faith and Message (2000) and with the seminary’s Abstract of Principles Norton Hall 192, 2825 Lexington Road, Louisville, Kentucky 40280. (1858). This periodical is indexed in ATLA Religion Database®, a product of the American Theological Library Association, 300 S. Wacker Dr., Suite JDFM 4.2 (2014): 2-5

Editorial: Family-Based Youth Ministry, Twenty Years Later TIMOTHY PAUL JONES

was the first family Timothy Paul Family-Based Youth Ministry Jones oversees ministry book I ever read. online learning My first response was to reject family and teaches ministry as an utterly ridiculous and impractical in the areas of family idea in my context. ministry and It took two years for the struggles of ministry apologetics. Before coming and the work of the Spirit to change my mind. to Southern, he led churches in Missouri and Oklahoma as “I DON’T SEE ANY WAY THAT THIS COULD pastor and associate pastor. WORK HERE” Dr. Jones has received the Scholastic Recognition Award In 2002, I was called to oversee children’s and has authored or contributed ministry and Christian education in a growing to more than a dozen books, church. I had spent the previous three years including Conspiracies and as this congregation’s youth minister; now, in the Cross: Perspectives on Family Ministry; and, Christian addition to my other roles, I oversaw the new History Made Easy. In 2010, youth minister. A few months after the new Christian Retailing magazine youth minister arrived, he came into my office selected Christian History Made Easy as the book of the year in carrying a book with a cover that would have the field of Christian education. looked trendy a decade earlier. He is married to Rayann and “I’ve been reading this book,” he said, “and I they have three daughters: Hannah, Skylar, and Kylinn. really think we need to look into trying family- The Jones family serves in based ministry. This is what our students need.” SojournKids children’s ministry He held up his copy of Family-Based Youth at Sojourn Community Church. Ministry and began outlining what he had

2 3 2 3 learned. changed. Our church’s context was the “Well, I really like what you’re same as it had been for decades, but I describing,” I said once he had had recently transitioned into the role finished. “And that’s the way things of senior pastor. Looking at the church should be done in youth ministry. The from this new angle, I was concerned problem is, in this church, two-thirds as I saw fault lines emerging between of our students come from broken generations. What’s more, the church homes, and we just don’t have enough had continued to grow, and it was intact homes to support this. I’ll take becoming clear that the ministry staff a look at the idea, but I don’t see any needed help to be able to disciple way that this could work here.” people effectively. Once the youth minister finished One of the many factors that the book, he passed it on to me. I read came together that year for me was a few bits and pieces of Family-Based the recognition that God designed Youth Ministry and then shelved it. I the family to make disciples and had completed a bachelor’s degree in model Christ’s love for his church. biblical studies, a master of divinity, I began to look at the church’s and a doctorate in educational ministries from that perspective, leadership—but I had never read a and I remembered a book that I had book about family ministry. As such, shelved the year before. At the same I did find the book enlightening. time, I began an academic bridge Still, I knew this model would never program at The Southern Baptist succeed in my context. If God ever Theological Seminary to turn my called me to serve in an upper-income doctor of education degree into a suburban church, I might use this doctor of philosophy degree. These book—but not here, not in this seminars provided a context to wrestle low-income exurban neighborhood, with emerging ideas about church blighted with methamphetamine leadership. labs and abandoned trailer homes. Over the next three years in that When I was the youth minister, I had church, I began to implement more tried intergenerational activities with and more family ministry practices. mixed success, but I wasn’t willing to As I learned to reflect more effectively turn these ideas into a ministry-wide on my ministry, these ideas became strategy. increasingly rooted in my study of Scripture and theology. By the end, NEW ROLE, NEW CHALLENGES, many of the practices were the very NEW OPENNESS ones that metamorphosed into the A year or two later, much had family-equipping ministry model

4 5 described in Perspectives on Family DeVries and a few appreciative Ministry and Family Ministry Field reflections on the impact ofFamily- Guide. In the beginning, however, Based Youth Ministry. In addition to most of my ideas came from Family- these features, this issue also includes Based Youth Ministry, the very book a broad range of research articles and that I had shelved as impractical brief reflections on family discipleship a couple of years earlier. As I’ve and Christian formation. conversed with hundreds of family Beginning with this issue, Journal ministry veterans over the past eight of Discipleship and Family Ministry years, I have discovered that I am will be made available free of charge not alone. For many of us, Family- here: http://www.sbts.edu/resources/ Based Youth Ministry was our first publications/journal-of-discipleship- introduction to family ministry. and-family-ministry/. If you prefer a Family-Based Youth Ministry, printed journal, don’t despair! Print- Twenty Years Later on-demand versions will continue This year is the twentieth anniversary to be available, and—if you have of the first printing ofFamily-Based subscribed to Journal of Discipleship Youth Ministry. We’ve chosen to and Family Ministry—we will fulfill commemorate this anniversary with a your entire subscription. couple of significant research articles focused on ministry to adolescents (“Adolescent Moral Development Timothy Paul Jones, Ph.D. in Christian Perspective” and “The C. Edwin Gheens Professor of Function of Short-Term Mission Christian Family Ministry Experiences in Christian Formation”), The Southern Baptist Theological as well as an interview with Mark Seminary

4 5 JDFM 4.2 (2014): 6-26

An Encouragement to Use Catechisms TOM NETTLES

Many contemporaries have a deep-seated Dr. Tom Nettles (Ph.D., South- suspicion of catechisms. In our own Baptist western Baptist Theological denomination, many would consider the words Seminary) is widely regard- “Baptist catechism” as mutually exclusive. A ed as one of popular misconception is that catechisms are the foremost Baptist histo- used in times and places where inadequate rians in America. He came to Southern Seminary from the views of conversion predominate or the fires faculty of Trinity Evangelical of evangelism have long since turned to white Divinity School where he was Professor of Church History ash. If the Bible is preached, they continue, and Chair of the Department of Church History. He previ- no catechism is necessary; catechisms tend to ously taught at Southwestern Baptist Theological Seminary produce mere intellectual assent where true and Mid-America Baptist heart religion is absent. This concern reflects Theological Seminary. Along with numerous journal articles a healthy interest for the experiential side of and scholarly papers, Dr. Net- tles is the author and editor of true Christianity. Concern for conversion numerous books. Among his and fervor, however, should never diminish books are By His Grace and For His Glory; Baptists and the one’s commitment to the individual truths of Bible, which he co-authored with L. Russ Bush; Why I Am Christianity nor the necessity of teaching them a Baptist, co-edited with Rus- sell D. Moore; James Petigru in a full and coherent manner. Boyce: A Southern Baptist In fact, some who profess the Christian faith Statesman, and Living by Revealed Truth: The Life and are so experience-oriented that their view of Pastoral Theology of Charles Haddon Spurgeon. spirituality makes them antagonistic to precise doctrine. Any attempt to inculcate systematic arrangement of truth is considered either

6 7 divisive or carnal. Such convictions With the union of church and may be held in all sincerity and may state by the end of the fourth century gain apparent support from selected and the gradual development facts, but suspicion of catechisms as of infant baptism the nature of a legitimate tool for teaching God’s catechetical instruction changed. Word cannot be justified historically, The procedure of pre-baptismal biblically, or practically. catechetical instruction shifted more and more to after-the-fact instruction HISTORY COMMENDS THE in preparation for confirmation. USEFULNESS OF CATECHISMS In many places it vanished entirely. The early church was painfully Mass Christianization of barbarian familiar with the apostasy of tribes in the middle ages revitalized professing Christians. Persecution the catechetical idea. Charlemagne and the continued power of heathen insisted that each baptized person worship practices caused many to should know at least the Lord’s lapse and prompted the early church Prayer and the Creed. This concern to develop methods of instructing then extended to the children of apparent converts before baptism. The such Christianized tribes. Though period of instruction and catechizing minimal, instruction was necessary, served two purposes: it allowed and the guarantee for it came from the candidate (catechumenate) to godparents who themselves were decide if he still wanted to submit to required to know the Creed and Christian baptism and gave the church the Lord’s Prayer. As confirmation opportunity to discern (as far as developed in significance, examination human observation can do these kinds upon the basic points of Christian of things) the genuineness of his, or doctrine became a normal procedure. her, conversion. Then, after engaging This kind of practice has led to the in a period of fasting and prayer impression that catechisms substitute with the church, the candidates were for conversion in some traditions. The baptized. This use of catechisms served golden Age of catechisms emerged as a safeguard for the purity of the in the Reformation. Both Luther church. Men such as Tertullian and and Calvin placed high priority on Augustine served as catechists within instruction by catechetical method the church. Julian the Apostate (ca. and considered the success of the 360) so feared the effectiveness of this Reformation as virtually dependent enterprise that he closed all Christian on the faithfulness of Protestants to schools and places of public literature this process. In 1548, Calvin wrote and forbade the instructing of youth. Edward VI’s protector Somerset:

6 7 “Believe my Lord, that the Church of Q. 2. How many things are necessary for God shall never be conserved without thee to know, that thou in this comfort catechism, for it is as the seed to be mayest live and die happy? kept that the good grain perish not but that it may increase from age to A. Three things: First, the greatness of age. Wherefore if you desire to build a my sin and misery. Second, how I am work of continuance to endure long, redeemed from all my sins and misery. and which should not shortly fall into Third, how I am to be thankful to decay, cause that the children in their God for such redemption. young age be instructed in a good catechism.” The Heidelberg Catechism and the The three parts of the catechism Westminster Catechism have had the which follow are entitled “Of Man’s most significant impact on Reformed Misery,” “Of Man’s Redemption,” Protestantism. The former, dating and “Of Thankfulness.” Within these from 1562, begins with two questions sections full question and answer which establish the format for the expositions are given of the Fall, the remainder of the document. Apostles’ Creed, Baptism and the Lord’s Supper, Perseverance, and Q. 1. What is thy only comfort in life Ten Commandments, and the Lord’s and in death? Prayer. Hercules Collins, a leading A. That I, with body and soul, both English Baptist of the seventeenth in life and in death, am not my own, century, adopted the Heidelberg but belong to my faithful Saviour Catechism as the basis for his 1680 Jesus Christ, who with his precious publication Orthodox Catechism. blood has fully satisfied for all my Collins, a Baptist, felt that this sins, and redeemed me from all the virtual duplication of the Heidelberg power of the devil; and so preserves Catechism should strengthen the me that without the will of my Father usefulness of his work, “hoping an in heaven not a hair can fall from my Athenian Spirit is in none of you, but head; yea, that all things must work do believe that an old Gospel (to you together for my salvation. Wherefore, who have the sweetness of it) will be by His Holy Spirit, he also assures me more acceptable than a new.” Part of eternal life, and makes me heartily of his purpose was to demonstrate willing and ready henceforth to live basic unity with the larger Protestant unto him. community.

8 9 Although literally hundreds of on the mind, the more indelible the catechisms were produced in English result. in the seventeenth century, the most Two, exact memory is generally influential catechisms were those considered important. The power of that arose from the Westminster words to substantiate reality enforces Assembly, the Larger and Shorter the necessity of some precision at this Catechisms. The Shorter Catechism point. “I serve a precise God,” said especially influenced Baptist life, as it Richard Rogers. Luther instructed formed the basis for Keach’s (or The those teaching the Small Catechism Baptist) Catechism and subsequently “to avoid changes or variation in Spurgeon’s Catechism. In America, the the text and wording.” We should Philadelphia Association catechism teach these things, he continued, and the Charleston Association “in such a way that we do not alter a catechism were duplicates of Keach’s single syllable or recite the catechism catechism. Richard Furman used it differently from year to year.” Exact faithfully and effectively. head knowledge, however, is obviously Several principles appeared to not the end of catechetical instruction. govern the theory of catechisms. Rather, catechizing aims ultimately One, many catechist believed that at the eyes of understanding, heart catechisms of different levels should knowledge. Even in the Westminster be produced. Luther had published Assembly some were concerned that two as did the Scottish divine Craig “people will come to learn things and the Puritan John Owen (Two by rote, and answer it as a parrot Short Catechisms). Richard Baxter but not understand the thing.” The had three, suited for childhood, youth, design of the catechism is, under and mature age. The Westminster God, to chase the darkness from a Assembly’s two catechisms are will sinner’s understanding, so that he known. Henry Jessey, another of may be enlightened in the knowledge the leading early Baptists, had three of Christ and freely embrace him catechisms, all bound together, one of in forgiveness of sin. John Bunyan which contained only four questions: specifically wrote his catechism, What man was, is, may be, and must “Instruction for the Ignorant,” that be. John A. Broadus includes sections God might bless it to the awakening of “advanced questions”at the end of of many sinners, and the salvation of each respective section in the body their souls by faith in Jesus Christ. of his catechism. This graduated The major purpose of Henry Jessey’s difficulty in catechism rests on the “Catechism for Babes” was to give theory that the earlier the stamping instruction concerning how God

8 9 could forgive those who “deserve death, and God’s curse,” and could indeed the whole of that luminous sys- tem of divinity drawn out in the West- still “be honoured in thus forgiving, minster Catechism, opened on my view naughty ones as we are.” with light, and beauty, and power. This Henry Fish, an American Baptist, I had been taught to repeat, when a screwed in tightly the application of child. I then felt and still feel glad that each section of his catechism by a I had been so taught. A charming remi- niscence of one of the children Furman poignant rhetorical question sealing catechized gives a clear picture of the discussion of each doctrine. For importance he attached to this process example, “Are you a believer, or does and these doctrines. A 1926 edition the wrath of God abide on you for of In Royal Service quotes the remem- unbelief?” brance a grandchild had of her grand- mother’s experience under Furman. A catechism written by the English Baptist John Sutcliffe pinpoints this same concern as the goal of We had no Sabbath school then, but we catechetical instruction. had the Baptist Catechism, with which To conclude: what do you learn we were as familiar as with the Lord’s Prayer. At our quarterly seasons, we chil- from the catechism you have now dren of the congregation repeated the been repeating? Baptist Catechism standing, in a circle I learn that the affairs of my soul round the font. We numbered from sixty are of the greatest importance, and to a hundred. The girls standing at the ought to employ my chief concern. south of the pulpit, the boys meeting them in the center from the north, Dr. That this has indeed been the Furman would, in his majestic, winning result of catechetical instruction quite manner, walk down the pulpit steps often is a happy fact. Luther Rice, that and with book in hand, commence ask- great early promoter of missions in ing questions, beginning with the little America, said this in reflecting on his ones (very small indeed some were, but well taught and drilled at home). We conversion: had to memorize the whole book, for none knew which question would fall to After finding myself thus happy in them. I think I hear at this very moment the Lord, I began to reflect in a day or the dear voice of our pastor saying, “A two, whether touching this reconcili- little louder, my child,” and then the ation with God, there was anything of trembling, sweet voice would be raised Christ in it or not! It then opened very a little too loud. It was a marvel to vis- dearly and sweetly to my view that all itors on these occasions, the wonderful this blessed effect and experience arose self-possession and accuracy manifested distinctly out of the efficiency of the by the whole class. This practice was of statement made by Christ. That I was incalculable benefit, for when it pleased indebted wholly to him for it all, and God to change our hearts, and when

10 11 for future thinking, and correct as far offering ourselves to the church for as they go.” Those three guidelines membership, we knew what the church doctrines meant and were quite famil- should serve well to judge any iar with answering questions before the catechism. Baptist catechisms have whole congregation, and did not quake existed virtually since the appearance when pastor or deacon or anyone else of modern-day Baptists in the asked what we understood by Baptism, seventeenth century. Typical of early the Lord’s Supper, Justification, Adop- tion, Sanctification. Oh, no; we had Baptist commitment to catechizing been well taught...What a pity that such is an admonition that appears in the a course of instruction has been aban- circular letter of 1777 from the Baptist doned. ministers and messengers assembled at Oakham in Rutlandshire, England. Another kind of understanding was Our confession of faith and our necessary also. Couching profound catechism for the instruction of truth of the Great “I Am” in language our young people, are published to digestible and understandable the world; and from these glorious for children takes great discipline principles we hope you will never and concentration. Henry Jessey depart...At present, blessed be God, recognized a deficiency at this point we believe there is no apparent in some of the earlier catechisms for apostasy in our ministers and people children in that some of the answers from the glorious principles we contained Latin and Greek phrases. profess; but, at the same time, we must Jessey “desired to see one so plain and in great plainness and faithfulness tell easie [sic] in the expressions, as they you, that catechizing of children is the very Babes, that can speak but most sadly neglected, both in private stammeringly, and are of very weak families and in public congregations... capacities, might understand what Our honoured brethren, the they say.” ministers at Bristol, have lately John A. Broadus felt the same encouraged the publication of two tension when writing his “Catechism editions of our catechism,...and we of Bible Teaching.” Reflecting on do most earnestly entreat you to finishing Lesson 1 entitled “God,” furnish yourselves with this excellent Broadus said, “It is, of course, an compendium of true divinity, and that extremely difficult task to make you would teach it diligently to your questions and answers about the children in private, and desire your existence and attributes of the Divine pastors to instruct them, at least for Being, that shall be intelligible to the summer season, in public. children, adequate as the foundation

10 11 Cathcart’s The Baptist Encyclopedia Broadus. This was printed and used encourages “parents to employ the widely and advantageously. Catechism in their own homes” Catechisms have served in several because “this neglected custom of the capacities historically. During the past should be revived in every Baptist early centuries of Christian history family in the world.” they were used for prebaptismal Southern Baptists developed instruction. Later, after infant baptism catechisms as valuable tools for the began to become prominent, they religious education and evangelization were used to educate the masses of slaves. In 1848, Robert Ryland baptized in infancy. Charlemagne in published “A Scripture Catechism particular arranged that catechetical for the Instruction of Children and instruction should be given in his era Servants” and, in 1857, E.T. Winkler of embarrassing ignorance. published Notes and Questions for During the Reformation, the Oral Instruction of Colored catechisms met several important People. Each of these catechisms and pressing needs. As a type of contains fifty-two lessons, one for each personalized confession, they helped Lord’s Day of the year. establish clearly the distinguishing In 1863, when the Sunday School doctrines considered paramount by Board of the Southern Baptist the reformers. Also, their polemical Convention was founded, one of its power assisted in the task of bringing first publications was A Catechism a corrective cordial to the deceptive of Bible Doctrine, by J.P. Boyce. spiritual sickness propagated by Within a four-month period in 1864, Roman Catholicism. Additionally, then thousand of these were printed they were effective in teaching biblical and distributed. In 1879, Southern truth as an ongoing enterprise in Baptists requested J.L. Dagg to cities and countries that adopted write “a catechism...containing the the Reformation. Puritans and substance of the Christian religion, their heirs utilized catechisms as an for the instruction of children and evangelistic tool. Baptists, including servants...” Evidently this catechism Southern Baptists, produced scores was never completed. When the of catechisms for use in this variety of Southern Baptist Convention was ways. considering the reestablishment of We see, then, that like all good the Sunday School Board in 1891, the ideas, catechisms are subject to abuse, first new project it proposed was the and their evil lives after them. We publication of a catechism by John A. should not, however, let the good

12 13 be interred with their bones, but ability to use Scripture in accordance resurrect it as an effective instrument with its purpose. Instruction with for a new day of Reformation. this kind of precision constitutes an obedient response to the Bible THE BIBLE ENCOURAGES itself and fulfills biblical principles THEIR USE undergirding the process of disciple In addition to the lessons of history, making. Scripture itself encourages the use of catechisms in our efforts to be FULFILLMENT OF SCRIPTURE’S transformed by the biblical message. PURPOSE The divine out-breathings which Preaching, teaching, and meditation produced Scripture create both an (biblical means of spiritual growth) assumption and a purpose which require slightly different emphases in are consistent with this approach to the use of Scripture and accomplish instruction. The assumption is the slightly different tasks in conforming authority, sufficiency, and consistency us to Christ. Preaching comes in the of Scripture; the purpose is the form of a proclamation, challenging increase of spiritual maturity in the and correcting our thoughts and children of God. actions, teaching us of the grace of Examples or models of instruction God in the gospel, and calling us to used by the first-century church deeper repentance and obedience. abound in Scripture, both in method Teaching, no more content-oriented and content. These make it clear that nor less confrontive than preaching, the use of summaries, readily digestible employs a format less monologic and portions of revelatory truth, make for more oriented toward questioning effective instruction in the church. and discussion. Meditation involves In addition, implicit admonitions for extended personal appraisal of this form of education are scattered one’s own thoughts and actions in throughout the pages of the Bible and comparison to the beauty and holy mixed with the models mentioned character of God as revealed in above. Scripture and impressed on the heart The catechetical approach should by the Holy Spirit. not be used to serve any fascination In each of these, not only does with systems and abstractions or to the person who is well catechized puff one’s self up with speculative have a distinct advantage, the use knowledge instead of increased love of a catechetical approach is a basic for God (1 Cor. 8:1). Instead, it is one element of the procedure itself. Those way that Christians may enhance their

12 13 who have good scripture knowledge the people (Deut. 6:20-25). These gain more from good preaching. If, in acts of God might be more fully addition, they have been trained to see expounded in other contexts, but the coherent structure of biblical truth the summary served as a basis of all and can define its leading principles, conduct and worship. their knowledge of Scripture is more One could conclude that the entire precise and thorough. The consequent history of Israel was catechetical benefit from preaching in-creases. preparation for Peter’s sermon at More will be said about this in the Pentecost. Of course, it was much discussion of practical advantages. more than that. Peter explained A well-catechized hearer doesn’t what the people observed with the view the words and ideas of the words, “This is what was spoken...” preacher as isolated fragments (Acts 2:16) and the explanation was of truth; he understands them as sufficient. His appeal to the attestation constituent elements of the “one faith” of Jesus’ ministry by miracles, which must govern our efforts to wonders, and signs (2:22) was achieve “unity in the faith.” Matthew consistent with their understanding Henry, a seventeenth-century Puritan of God’s activity in pivotal redemptive biblical scholar, states, “Catechizing eras of their history (Moses and does to the preaching of the word the Elijah). His recitation of the Messianic same good office that John the Baptist prophecies through David made did to our Saviour; it prepares the way, immediate appeal to the orientation and makes its paths straight, and yet of his audience. Also, his references like him does but say the same things.” to the pouring out of the Spirit did This relationship between not refer simply to Jesus’’ promises preparatory instruction and purity during his earthly ministry about the of worship was woven into the very coming of the comforter. This would fabric of the history of Israel. The have meant little to Peter’s audience. people were commanded to instruct More likely he referred to the coming their children in the ways of God. of the Spirit as the sign of ultimate When an Israelite child asked his redemption and the new covenant father, “What mean the testimonies, (Ezekiel 11:19; 18:31; 36:27; and the statutes, and the judgments, 39:29; Jeremiah 31:31-34). Peter’s which the Lord our God hath announcement of Jesus a both “Lord” commanded you?” the parent was to and “Christ” met with immediate answer with a summary of the mighty understanding and conviction. Both works of God for the redemption of words were filled with meaning for the

14 15 hearers and the string of evidence he around themselves pupils to whom presented pointed to the conclusion they taught the law and the oral they drew. tradition which accompanied it, much I am not contending that a of which they themselves produced. strong background of knowledge They taught their students to pass when combined with a compelling on this content without alteration. argument always makes a convert. No Jesus indicates that the person with conviction or conversion will come scribal training, when converted and without the effectual working of the freed of the idol of human tradition, Spirit of God (Eph. 1:19; Col. 2:11, is capable of teaching others the 12). A connection, however, between truths of the kingdom of God. He can prior knowledge and proclamation understand and communicate how is a part of God’s ordained means of Christian revelation relates to the salvation. new challenges the world constantly The same is seen in Paul’s sermon presents. He gives insight in how one at Athens. He appealed to what he can make fresh applications of the knew they had discerned from general unchangeable truths divine revelation. revelation and had put within their Apollos, before he met Aquila and system of worship (Acts 17:22-29). Priscilla, was literally “catechized” In a sense, nature and conscience had in the way of the Lord and was catechized them. teaching with accuracy the things Also, more quickly than those concerning Jesus (Acts 18:25). Upon not so trained, those catechized receiving more accurate instruction become capable of preaching and concerning some details, he continued teaching. The appeal of preaching he his teaching being of great help to in proclaiming the new (whether it be believers and an irrefutable apologist insight into content or application) for the faith in public debate with based on known truth. Jesus said, the Jews (Acts 18:27, 28). It was no “Every scribe who has become a small contribution to his eventual disciple of the kingdom of heaven is effectiveness that he was so thoroughly like a head of a household, who brings “catechized.” forth out of his treasure things new The biblical evidence for the value and old” (Mt. 13:52). The scribes of catechisms is not derived solely from were the most thoroughly educated inference. The specific admonitions people of Israel during the time of of Scripture support the use of this our Lord. They were professional method. “Teach them diligently to thy students of the law and gathered children” and “talk of them when thou

14 15 sittest in thine house, and when thou the Levites in Nehemiah’s day. When walkest by the way, and when thou liest the Israelites were at the threshold down, and when thou risest up” were of recovering their significance as the instructions accompanying the the people of God, central to this second giving of the commandments reorientation was the learning of the (Deut. 6). This sort of instruction word of God. Ezra led the scribes included memorization of fundamental and the Levites in intensive sessions precepts. The psalmist assumes the with the people: “They read in the existence of this knowledge in his book of the law of God distinctly, numerous exhortations to meditate and gave the sense, and caused them in the law of the Lord. No meditation to understanding the reading” (Ezra can occur where no content is present; 8:1-8). and the more accurate and precise Scripture itself gives clear warrant the content, the more edifying and to the use of external aids in order uplifting the meditation. to enhance and accelerate biblical David says, “The unfolding of understanding. The Levites “gave the thy words gives light” (Ps. 119:130 sense.” Preeminently, the preacher NASB). The word for “unfolding” serves in that capacity; but providing may mean “entrance” or “opening.” the same kind of touchstone given Its root often is used metaphorically by the “rule of faith” in the early for “understanding” or, in a phrase, Christian centuries, a catechism “grasping the true meaning.” The helps perform the same function. illumination of the Holy Spirit alone When it has a comprehensive accomplishes this, particularly as it scriptural orientation and is organized relates to one’s transformation by the logically, a catechism can enhance renewing of the mind (Rom. 12:2). understanding and give immense help From a human standpoint, however, in grasping the sense of Scripture. the purpose of a catechism is to present Summaries of faith, either in true contextual understanding of the confessional or catechetical form, biblical revelation. It can give significant appear in the New Testament. These and enlightening help in the Christian are used in situations where strong privilege of meditation on the truths of clear reminders of the distinctiveness divine revelation, a practice which gives of the Christian faith are needed. They understanding to the simple. serve to exhort, encourage, warn and edify. Bits and pieces of confessions, ADMONITIONS AND EXAMPLES or perhaps catechetical responses, are Much of the educational task of the very likely present in such passages as church today is parallel with that of

16 17 Ephesians 4:4-6; 1 Timothy 1:15-17; by Paul “The Mystery of Godliness” 3:12-16; 2 Timothy 1:8-10; 2:11-13; begins with a phrase which contains and Titus 1:11-14. The faith Paul an adverbial form of the word mentions in Ephesians 4:5, 13 could “confess” and literally translates be the experience of grace of faith. “confessedly great.” Idiomatically it Another and more likely, possibility means “undeniably.” That which is is that it denote an objective faith, “confessed” with such certainty is a that is a body of teaching. The context six-article Christological confession. seems to favor that understanding. Apparently, Paul considered Paul emphasizes the gift of pastor- this confession a helpful safeguard teacher in verse 11 and, in verse 13, against the encroachment of heresy, has in mind a doctrinal core around for immediately in 1 Timothy 4:6, which believers should be united. Paul warns Timothy about the errors This is contrasted to the instability of ascetic dualism. That heresy by of the doctrine characteristic of implication denies the goodness of deceitful teachers in verse 14. At creation as well as the reality of the any rate, the words in verses 5 and incarnation, death, resurrection, 6 have an easily memorable form and bodily ascension of Christ into which expressed a foundational and heaven. Paul points to the “words of minimal confessional standard for faith” and the inherently good, noble some first-century Christian churches. and praiseworthy doctrine he has been The simple but clear and exclusive following. He uses the same word to confession could serve as an effective describe the “teaching” (v.6) as he does shield of faith against many fiery first- to describe the inherent goodness of century darts of false teaching. the creation (v.4). The phrase “a faithful saying” The phrase “words of faith” in verse (literally Faithful the word), in 6 has a strong verbal relationship to Timothy 1:15 and 3:1 and 4:9, the “faithful sayings” in 1:15, 3:1,4:9, introduces a confessional, or perhaps and 2 Tim. 2:11. The first uses the catechetical formula. The sentences noun form of “faith” and the second which follow could possibly stand uses the adjective form. Conceptually, alone as pithy and pregnant epigrams, Paul is making the same affirmation. “one-liner” confessions such as “Christ A “faithful saying” incorporates words Jesus came into the world to save which summarize certain truths of the sinners.” More likely they are part faith; thus, “words of faith” becomes of larger statements as in 1 Timothy “faithful words”, or “faithful sayings.” 3:16. That particular confession called These are in turn identified with “the

16 17 sound doctrine” (NASB) Timothy has and work (1 Cor. 1:16); and, in The been following. Martyrdom of Polycarp, it refers Paul is reminding Timothy that specifically to the martyr’s death. In spiritual and doctrinal nourishment 1 Tim. 2:6 the “testimony” is used as he received in his early instruction is a an appositive to “ransom.” The death strong, and even essential, foundation of Christ was thus Christ’s personal for an effective ministry with the witness to and irrefutable evidence of people of God. Verse 9 then repeats the truth that there is one God and the formula “It is a faithful saying that reconciliation is possible only and worthy of full acceptance” that through a mediator who provides exercising oneself to godliness (v.7) an effectual ransom (antilutron). striving and laboring for life now The death of Christ speaks volumes, and to come (vv.8, 10) are all part infinite volumes, about the unique of putting one’s hope in the living efficacy of the gospel; it is the God “who is the Savior of all men, testimony in God’s ordained time. especially those who believe.” And to that specific testimony that These faithful sayings consisted of Christ made in his death Paul was the teaching of the apostles and appointed a preacher, and apostle, N. T. prophets (the foundational and a teacher. When he speaks of the gifts to the church) and served as “testimony of our Lord,” therefore, the Christ-centered guide to the in 2 Tim. 1:8 he has in mind that interpretation of the 0. T. Scriptures historical witness of Christ in his and as paths to life in the presence of passion which is communicated to all the Living God. In 2 Timothy 1:8, generations in the words called the Paul encourages Timothy not to be Gospel (“be a fellow-sufferer in the ashamed of the “testimony of our gospel”). Lord.” The word “testimony” which John’s Angel in Revelation 19:10 serves to translate two Greek words speaks of those messengers who “hold contains a rich fabric of meaning. the testimony of Jesus.” Indeed, the Among the several things that both angel continues, the “testimony of unite are the following: an event, Jesus is the Spirit of prophecy.” Isaiah, word, or thing that serves as proof when hounded by the false religionists or evidence (John 8:17); a personal of his day to consult mediums, replied, conviction about the truth which can “To the law and to the testimony! If not be compromised no matter what they do not speak according to this the consequences (2 Cor. 1:12); the word, it is because they have no dawn” spoken message about Christ’s person (Isa. 8:20 NASB).

18 19 The testimony of our Lord, or the He gives similar instruction to Titus testimony of Jesus, is the fulfillment that he would select overseers who of all the prophets. This testimony hold firmly to the sure word which (marturion) is given a form so that is in accord with “the teaching.” This witnesses (martus) may testify is so they may exhort others in “the (martureo) verbally. An elevated prose teaching, the sound teaching” and portion of that testimony is presented may reprove those who oppose them. in the words of verses 9 and 10 of 2 2 Tim. 3:14, 15 pictures Tim. 1: “Who has saved us and called Timothy as having learned from his us with a holy calling, not according grandmother, mother, and Paul’s to our works but according to his sets of truths stated not exactly in purpose and grace, which was given Scripture language but founded upon us in Christ Jesus before the world Scripture truth. In the same vein began, but has now been manifest by the writer of Hebrews speaks of the the appearing of our Saviour Christ need of some to be instructed in the Jesus, who destroyed death on the one “elementary principles of the Oracles hand, and, on the other, brought life of God” (5:12). Paul’s emphasis on and immortality to light through the “the teaching,” the “deposit,” the gospel.” Timothy also is admonished “sound teaching,” the “sound words,” to “guard the deposit” and follow and his instruction that it serve as the pattern or standard of “sound corrective guideline to false teachings, words” given him. This deposit and false teachers, an nonessential these sound words he was to entrust subtleties creates a form with clearly to faithful men who would b able recognizable features. Thomas Watson to teach others. Paul had already and Matthew Henry are convinced written against those who live in a that the “form, pattern, standard of moral squalor opposed to the “sound sound words” is a type of catechism: teaching which is according to the “the first principles of the oracles of glorious gospel of the blessed God” God.” (1:10-11). In 1 Tim. 6:3, Pat warns The apostles and other teachers Timothy against those who want in the New Testament worked with to teach other things and will not several clear, concise, verbally friendly receive “sound words.” Nor will they confessional and catechetical devices receive “the teaching” that according to establish a foundation for the entire to godliness. Instead, they are men teaching ministry. The practice of who understand nothing and, among learning by exact verbal patterns was other things, are deprived of the truth. well established, by divine mandate,

18 19 in Jewish culture. A continuance that would not only be natural but Bible-reading of all the nations is that in which the Assembly’s Catechism is an expected response to the divine learned by almost every mother’s son disclosure of the words of the gospel. [cited in Cathcart, The Baptist Encyclo- Nothing should hinder the conclusion pedia, s.v. Creeds, advantageous). that memorization of the deposit of truth is biblical. The catechism appears Matthew Henry, in his “Sermon to meet this need most acceptably Concerning the Catechizing of (See Birger Gerhardsson, Memory and Youth,” expressed, a century before manuscript: Oral Tradition and Writt, Spurgeon, the same confidence: Transmission in Rabbinic Judaism and Early Christianity). Bear us witness, we set up no other rule and practice, no other oracle, no other SOLA SCRIPTURA touchstone or test of orthodoxy, but the Some object to catechisms because Holy Scriptures of the Old and New they fear a tendency to replace Testament: these are the only fountains whence we fetch our knowledge;...and Scripture. If viewed in terms of the far be it from us that we should set up medieval practice, such a fear might any form of words in competition with have legitimacy, In addition the period it, much less in contradiction to it; or of Lutheran Orthodoxy: produced admit any rival with it in the conduct an implicit creedalism that was an guardianship of our souls, as some do the traditions of the church, and others I opposed by the founder of the pietist know not what light within. Every other movement. While Pietism developed help we have for our souls we make use its own set of problems, its renewed of as regula regulata - “a rule controlled”; emphasis on Bible study was a needed in subordination and subserviency to practical application of the Protestant the Scripture; and among the rest our catechisms and confessions of faith [The emphasis on sola scriptura. The most Complete Works of Matthew Henry 2 consistent practice in Protestantism, vols. (Grand Rapids; Baker Book House, however, gives positive relief to this 1979) 2:159, 160]. important concern. Spurgeon noted the tendency of this fear and addressed Allow a contemporary to testify it forcefully: to the eminently safe and edifying character of a scriptural catechism. In If there were any fear that Scripture his introduction to his own revised would be displaced by handbooks of the- version of Keach’s Catechism, Paul ology, we should be the first to denounce King Jewett anticipates this objection them; but there is not the shadow of a reason for such a dream, since the most with a strong answer:

20 21 part of your time well, and so as you may afterwards reflect upon it with It would be anomalous indeed to say that in teaching that the Scripture is the only rule of comfort and satisfaction above many faith and practice, the catechism is setting itself other, perhaps above any other, of your in the place of Scripture. All that the authors of precious moments.” our catechism have sought to do is to state in Second, catechizing gives the a plain, orderly and concise manner what the building blocks from which all Scripture teaches. And do we any less in the sermon, which is the very central act of evan- Scripture can be comprehended. I gelical worship? What is a sermon, or at least considered this idea briefly when what ought it to be, but a clear and forceful considering how a catechism is in statement in the preacher’s own words of what conformity with the purpose of the Scripture means? Scripture. One of the church’s most influential and, from a teaching And if this may be done in a standpoint, successful theologians, sermon, why may it not be done in a John Calvin, saw the truth of this catechism? principle and employed it brilliantly. He wrote a catechism to be used in CATECHIZING IS PRACTICAL all the homes in Geneva and explains The practicality of such an exercise can his commitment to this idea in the be demonstrated at several points. preface to his 1545 French edition First, catechizing forces one to of the Institutes of the Christian redeem the time. There are many Religion. He spoke of the benefits good and helpful ways for parents to the church of having in writing and children to spend time together. a treatment “in succession of the Many parents struggle, however, with principal matters” which comprise finding a means of creating spiritual Christian truth. Those who took and biblical discussions with their advantage of this benefit will “be children. The discipline of catechizing prepared to make more progress in draws parent and child, student and the school of God in one day than any teacher, together in the most helpful other person in three months” since he and edifying of all activities--the knows “to what he should refer each submission of heart and mind to the sentence and has a rule by which to teachings of the Bible. Other activities test whatever is presented to him.” may draw the parties together, but Marion Snapper calls this the time could not be so well spent in Lodestar hypothesis. In the absence of any other endeavor. As Matthew sophisticated electronic equipment, Henry affirms, “Your being catechized a maritime navigator must focus on obliges you to spend at least some

20 21 several brilliant and pivotal stars the map is carefully designed to show out of the vast and dazzling array of what the terrain is like. Nor does one heavenly splendors. The catechism sit at home admiring the wonderful provides these guiding lights. An artist map, thinking that he has seen the begins learning his gift by observing world because he has studied the map. the forms of circles, triangles, ellipses, No, the map aids in my travel and squares, and adds understanding of even encourages one to it. One gets shading, symmetry, and depth. He an overall view of where one is going then combines these into beautiful from the map, and, conversely, the creations by the skillful addition of journey even helps one understand the detail. A theologian begins with the map better. Even so is a catechism to first basic principles of faith, which if Scripture. learned well provide the immovable Third, a catechized congregation stones which support massive and makes better sermons and better comprehensive treatments of all the preachers. Thomas Watson says, revealed counsels of God. “To preach and not to catechize Though a catechism cannot contain is to build without foundation.” all the beauty of the Scriptures, it may The writer of Hebrews labored contain “the essentials of religion, the under some debilitating difficulties foundations and main pillars” upon because his readers were inadequately which the rest stands. Matthew Henry grounded in foundational theological compares a catechism to a “map of the principles (Heb. 5:11-14). What land of promise, by the help of which might the writer have told us about we may travel it over with our eye the priesthood of Christ had his in a little time.” A catechism can no addressees been mature doctrinally more replace the Bible than a map can and well catechized? Even so, if a replace travel. Though a map does not significant portion of one’s regular render the smell of flowers, the heat of congregation sees clearly the lodestars the sun, the refreshment of a breeze, or of the Faith, more detailed textual the height of a mountain, the serious exposition becomes possible, if not traveler would never want to be necessary. Thus, the people are in without one. Traveling from Cuckfield a position to feed on the sincere to Canterbury or from Gary, Indiana, milk of the word and the pastoral to Soddy Daisy, Tennessee, a trip can dimension of feeding the flock of god turn into quite a disaster without a takes on new and highly challenging good map for guidance. The terrain dimensions. is not altered to fit the map; rather, Two dangers in this advantage

22 23 are to be avoided. One, maturity of eyebrows and dropped jaws at the understanding in a portion of the mention of “systematic” theology or congregation must not force one catechisms of Bible doctrine. Such into a weekly display of esoteric materials presuppose that the Bible’s interests. While every message teachings on any number of subjects must have something to stretch and can be arranged in such a manner challenge the mature, it must also as to present a consistent, non- speak plainly to the children and contradictory picture of that subject. the uncatechized. Two, one must Catechisms may present real problems avoid the spirit of novelty. A strong to those who feel uncomfortable foundation must not be interpreted to affirming full biblical truthfulness grant one license to produce cute little and consistency; but, for those who doctrinal embellishments of one’s own accept that position as necessary for whims derived from hermeneutical the Christian faith, catechisms should oddities and hidden meanings. be not only welcomed but aggressively Such enterprises, in reality, produce sought. only disproportionate, grotesque Fifth, arising from the Christian’s monstrosities composed of wood, commitment to truthfulness, hay, and stubble to be consumed, for which includes coherence and they have no coherence or harmony non-contradiction, the catechism with the foundation, which is Christ. aids in producing minds which are In fact the tendency of the preacher congenial to logic and analysis. A involved in catechetical training well-constructed catechism weaves with his congregation would be to itself into a tapestry of truth. All parts emphasize the great central truths of depend upon and are informed by all the gospel: sin, the cross, atonement, others. The learner does not see items regeneration, repentance unto life, of information as meaningless and saving faith, justification, the person disconnected from reality as a whole. and work of Christ, the convenantal Instead, without eliminating the sense working of the Triune God in the of mystery and intruding on things salvation of sinners. hidden from our view by God himself, The fourth practical use of a a confidence in the coherence of truth catechism is its witness to our belief is paramount. Everything begins with that Scripture is consistent, clear, and God as creator, subsists and maintains can be taught systematically. Popular its being through divine providence, scepticism towards the possibility and ultimately is consumed in the of revealed truth produces raised divine purpose to God’s glory.

22 23 Not only is the created order A. All mankind by this fall lost meaningful, but history is meaningful, communion with God, are under his and the words used to describe wrath and curse and so made liable to creation and history are meaningful. all miseries in this life, to death itself, The God who spoke the world into and to the pains of hell forever. existence and maintains it by the word of his power, has by those acts vested Q. (23) Did God leave all mankind to in written language the possibility, perish in the estate of sin and misery? in fact the necessity, of accurate communication. Observe theological A. God having out of his mere good procession and analytical integrity of pleasure, from all eternity, elected the following series of exchanges. some to everlasting life (Eph. i. 4,5), did enter into a covenant of grace, to Q. (20) Into what estate did the fall deliver them out of the estate of sin bring mankind? and misery, and to bring them into an estate of salvation by a Redeemer A. The fall brought mankind into an (Rom. iii. 20-22; Gal. iii., 21,22). estate of sin and misery (Rom. v. 1,2). The fall leads to an estate of Sin and Q. (21) Wherein consists the Misery. The two estates are defined sinfulness of that estate whereinto and their several parts delineated, man fell? and deliverance from sin and misery is introduced. This, of course, leads AThe sinfulness of that estate to a section describing the person whereinto man fell, consists in the and work of the Redeemer. These guilt of Adam’s first sin, the want responses are from the Baptist of original righteousness, and the Catechism used by London Particular corruption of his whole nature, which Baptists, the Philadelphia Association is commonly called original sin; and the Charleston Association. It is together with all actual transgressions based on The Westminister Shorter which proceed from it (Rom. v.12, to Catechism, a cut above most other the end; Eph. ii. 1,2,3; James i. 14,15; catechisms, but the advantage under Matt. xv. 19). discussion still stands for any well- organized catechism. Q. (22) Wherin consists the misery of Sixth, Godly catechizing may serve that estate whereunto man fell? to bolster faith in man’s conflict with the world, the flesh, and the devil.

24 25 In 1630, Hugh Peters encouraged Such an experience tends to parents to catechize their children by isolate “religious” ideas to a corner reminding them “if ever your poore of knowledge merely mystical and Infants bee driven to wilderness, devotional, tangent to reality only at to hollow caves, to Fagot and Fire, the point of personal value judgments or to sorrowes of any kinde, they but not considered worthy of the will thank God and you, they were status of absolutes in any sense. well catechized.’ Marion Snapper Christianity becomes only a matter characterizes this as the “Prison of private opinion, but certainly not Camp hypothesis.” His judgment a case to be argued. Catechizing from is that this is about as realistic as an early age sensitizes and conditions “arguing for obesity in anticipation of the person to consider God and landing in a Vietnamese prison camp; his attributes as an essential part of it is simply too far removed from the knowledge, indeed foundational for realities of life.” all true learning. In addition, one Though wildernesses, Fagot and learns to evaluate man properly both Fire may not be a present threat, as to his dignity from creation and persecution and opposition of a his intellectual/moral capabilities different sort is just as real and as modified by the fall. Seventh, perhaps more subtly destructive. catechisms provide the theological Biblical views of both God and man foundation to bring reformation, undergo incessant bombardment prepare for revival, and avoid fanatical in the educational structure of enthusiasm. Reformation is the modern society. recovery and propagation of central What Christian young person gospel truth and the ordering of the hasn’t found himself in the wilderness church--worship, ordinances, officers, of a university classroom, or high and preaching--in its light. Revival school room for that matter, wishing is the recovery of love for God and he knew concretely the argument for man and results in the establishing of a belief that his parents and his pastor priorities in life on the basis of that hold dearly. And how many who have love. Enthusiasm, the teaching that only vague impressions of doctrine special leading and the revelation of but no lively and coherent truth are given privately to individuals, apprehension of them find themselves has been the source of divisive and overwhelmed by the apparent massive dangerous error. Catechizing provides scholarship and acute philosophical a doctrinal and biblical foundation insights of an unbelieving teacher? which disarms and disciplines the

24 25 tendency toward privatization of Those who concur and practice in religious truth. accordance with such a judgment Spurgeon sums up the matter will find themselves standing in good as pungently as any advocate of company and involved in a holy catechisms. enterprise.

In matters of doctrine you will find ONE ESSENTIAL ARTICLE orthodox congregations frequently “Do I address one here who imagines changed to heterodoxy in the course of that an orthodox creed will save thirty or forty years, and that is because, too often, there has been no catechizing him? I suppose that no one is more of the children in the essential doctrines orthodox than the devil, yet no one is of the Gospel. For my part, I am more more surely lost than he is. You may and more persuaded that the study of a get a clear head, but if you have not a good Scriptural catechism is of infinite clean heart, it will not avail you at the value to our children. . . . Even if the youngsters do not understand all the last. You may know the Westminster questions and answers . . . yet, abiding in Assembly’s Catechism by heart, but their memories, it will be infinite service unless you are born again, it will not when the time of understanding comes, benefit you. Did you say that you to have known these very excellent, wise believe the thirty-nine articles? There and judicious definitions of the things of God. . . . It will be a blessing to them-the is one article that is essential-`You greatest of all blessing . . . a blessing in must be born again’ (John 3:7). And life and death, in time and eternity, the woe to that man who has not passed best of blessings God Himself can give. through that all-important change.” - Charles H. Spurgeon

26 27 26 27 JDFM 4.2 (2014): 28-51

Adolescent Moral Developement in Christian Perspective JOHN DAVID TRENTHAM

A series of recent and ongoing research John David Trentham studies are exploring the nature and extent (Ph.D., The Southern Bap- of intellectual and ethical maturation among tist Theological Seminary) pre-ministry evangelical undergraduates served for six at varying institutional types. This line of years prior to as the Young research represents the most in-depth analysis Adults and Missions Pastor and Worship Leader at the ever conducted among this population with First Baptist Church of Mount regard to epistemological development—i.e., Washington, Kentucky. He and his wife Brittany are both students’ maturity in their ways of thinking, East Tennessee natives. Dr. Trentham recently published reasoning, and judgment, as well as in their a major study exploring the nature of development among personal commitments to ways of living pre-ministry students attend- that exhibit a reflective consistency with the ing different types of colleges and universities. He is married biblical worldview. This article highlights Brittany and together they have one son, Maddox. a number of prominent and notable common themes identified in the findings of this research as bearing relevance to pre- ministry undergraduates’ epistemological development, personal formation, and Christian discipleship. Also, the nature and impact of varying social-environmental conditions among pre-ministry college students is addressed.

28 29 methodological contribution RESEARCH CONTEXT of the study was the design and The findings and themes presented implementation of a new content in this article are drawn from the analysis framework for identifying initial study in an ongoing series and qualifying various elements of qualitative research studies, in of epistemological positioning. which pre-ministry undergraduates This framework articulates three from three institutional contexts categories within which epistemic were interviewed according to priorities and competencies may a standardized semi-structured be categorized: (1) biblically- interview protocol. The three founded presuppositions for institutional contexts included knowledge and development, (2) secular universities, confessional metacognition, critical reflection, liberal arts universities, and Bible and contextualistic orientation, colleges. Thirty students, including and (3) personal responsibility ten from each context, were for knowledge acquisition and interviewed. This study thus served maintenance, within community. to initiate precedent findings for In addition to the findings subsequent studies to augment gleaned from this structured and deepen lines of inquiry and analysis, the research yielded a investigation among this population. number of prominent, common, and Currently, follow-up studies are epistemically-formative themes that being conducted in each of the three emerged directly from participants’ original contexts, and additionally articulations related to their particular among pre-ministry undergraduates institutional environments. The and evangelicals attending non- significance of these themes was confessional liberal arts universities, determined according to consistent two-year colleges and universities, recurrence among interviewees within and evangelical seminaries. or across differing institutional types. While the Perry Scheme Relatedly, categories of pre-ministry of Intellectual and Ethical students’ perspectives and positions on Development served as an various issues germane to the college interpretive lens for the study, the experience were discerned. These researcher introduced the “Principle themes, identified in the original of Inverse Consistency” as a study and currently the subject of paradigm for critically interacting intentional exploration in the ongoing with Perry and other developmental research, are recounted in detail below. theories. Additionally, an original

28 29 PRE-MINISTRY of this is that students preparing for UNDERGRADUATES a career in ministry develop their The body of literature comprised by epistemological priorities and values studies on the topic of undergraduate while immersed a number of different epistemological development is institutional contexts—contexts well-established and wide-ranging. which, by their diverging nature, Prior to the initiation of this line or have unique formational influences research, however, no study addressed and manifestations. This initial study the distinctiveness of varying along with its follow-up studies are types of institutions in affecting or investigating the nature of these promoting epistemological maturity divergences and the resulting effects among evangelical students, nor had on pre-ministry students’ maturation any study specifically engaged the population of pre-ministry college SIGNIFICANT RECURRING students with regard to intellectual THEMES and ethical development. This The general findings of the structured population represents a diverse range content analysis procedures undertaken of college students who experience in the initial phase of this research cognitive maturation, identity- indicate that overall, epistemological formation, social assimilation, and positioning is generally consistent professional preparation in markedly among pre-ministry students from differing environments, depending differing institutional contexts. By on which type of college they attend. certain measures, however, positional Given the formative nature of the ratings among institutional groupings college years and the essentiality are appreciably distinguishable. of environmental factors in human Extending from the structured analysis development, the influence of protocols, a priority for this series of institutional types represents a topic research studies is the identification worthy of exploration with regard of recurring themes that illuminate to pre-ministry undergraduates’ the impact of differing social- worldview, identity, and lifestyle. academic environments and cultures Unlike many professions that on pre-ministry undergraduates’ require mastery of specified disciplines epistemological perspectives and of study on the undergraduate level, values. Unlike the findings based on there are no specific prerequisite the structured analysis, differentiations degree requirements for pre-ministry between the epistemological students, regardless of whether or not expressions of participants from varying they enroll in seminary. The result institutional types are readily apparent

30 31 with regard to these prominent themes. relationships strongly affects both The following is a summary of notable the quality of higher education and themes derived from the initial research students’ satisfaction and appreciation study in this series. of their college experience; and, “The student’s peer group is the single THE PRIMACY OF most potent source of influence on RELATIONSHIPS growth and development during the The most prominent common undergraduate years.” Both of these theme that voluntarily emerged findings were clearly reflected in this among participants in this study study, though with different emphases was the primacy of relationships according to institutional affiliation. as the most significant single, Following Perry, the researcher formative aspect of the overall began each interview with the general college experience. Among multiple question, “Thinking back through instances of coordination, this your college experience overall, what finding most specifically harmonizes would you say most stands out to you? with one of the most prominent What was most significant to you?” In and definitive works in higher response to this question, nearly three- education literature–Astin’s What fourths of responses were predicated Matters in College? Four Critical on the primacy of relationships, Years Revisited. Astin’s extensive, including eight Bible college students, longitudinal study suggests two seven liberal arts university students, key realities regarding the influence and seven secular university students. and impact of relationships during While a majority of all participants college: the nature of faculty-student

20% 30% 30% Other Other Other

Relationships Relationships Relationships

80% 70% 70%

Bible College Lib. Arts Univ. Secular Univ.

Figure 1 illustrates the striking majorities of students from each institutional context who stated that their college experience was most significantly defined by their relational connections and experiences.

30 31 cited the primacy of relationships several different avenues of relational as the most definitive element of connection, including relationships their overall college experiences, with professors, mentors, peers or differentiations were apparent among close friends, church, campus life sample groupings. Of the seven Bible connections, and dating relationships. college students who referred to their Jacob commented on the link between relationships as most significant, all the genuine peer relationships he but one of them spoke specifically of had through his college’s residential their relationships with professors. community and the solidification Ashley was a recent Bible college of his own calling, as well as graduate who compared the benefit identification with the body of Christ. of the relational connections between He responded in this way when asked students and teachers at Boyce College by the researcher about how his versus a lack of connection at other residential community experiences schools with which she was familiar or impacted his life such that he would had personal experience. not have been the same otherwise: Figure 1. Initial Responses to “What most stands out to you about A big part of it is just realizing differ- your college experience?” ent approaches on the Christian life. If I would’ve stayed at home I would’ve Just being able to come to a college been around a lot of the same people I where the professors are investing daily grew up with. Being able to come here to in their students and wanting to genu- college and being thrown into an atmo- inely help them through college. Any sphere where not only do people have other college I had been to, it was just different backgrounds as far as denom- like you come, you go, and the profes- inations go, but also the fact that I’m a sors don’t really care unless you come Bible major and a lot of my friends are to them. It was just really nice to have engineers and science majors. I’ve always that relationship with the professors at enjoyed science, but how they view and Boyce, and know that they aren’t just live out their Christian life, what they there to teach, but they want to see you hope to do and accomplish in life as an grow in your walk with the Lord and in engineer or as a business man–it’s just a every aspect of the ministry that you’re different view that I might have, consid- going into. ering I’m going into full-time ministry. And I think it’s really challenged me to Of the seven liberal arts university step back and reconsider, “Why am I going into full-time ministry? How can students who cited relationships as I use business and other contexts that the most significant aspect of college I have to best glorify and best help the for them, a wide range of variation Kingdom, working together as a com- was evident. Students spoke about munity of believers. Just being able to

32 33 talk about differing subjects and even family. . . . Since then, I’ve become a lot conflicts that we may have, but realizing more of an outgoing person. I used to be that we’re still the body of Christ and really shy. . . . As I went along in my col- working through it to really understand lege career, I started to turn my attention each other better and understand the more towards the people around me and issue better. how they were developing.

Responses from secular university Mentors students who emphasized the defining Another prominent theme that was significance of relationships in their intentionally addressed in almost college experiences all centered every research interview was the on the nature of belonging and influence and importance of mentors. developing within authentic Christian The researcher asked interviewees community. Some of these responses whether or not they had a mentor emphasized relationships with campus relationship during college, and all ministry leaders in particular, but but four respondents confirmed that each focused more broadly on the they did. Most commonly in each significance of maintaining a bond sample grouping, students’ mentors of Christian community within were pastors or ministry leaders. Five the secular university context. Bible college students and five liberal Adam spoke about how his active arts university students reported that involvement in the Baptist Collegiate their mentors were pastors or ministry Ministry (BCM) at his school leaders in their local churches. In facilitated his spiritual awakening, contrast, mentors for each the six development, and discipleship secular university students who mentality, coming from a non- reported having pastoral-type mentors Christian background. were campus ministry leaders. Alex was a liberal arts university student whose primary mentoring The people there (BCM Bible study relationship was with his pastor, but group) realized where I was coming from, and I told them about my spiritual he also reported having mentor-type background, so they held me account- relationships with some of his peers able. They kept me in check in making and teachers. He said this when sure that I was doing fine. They con- asked about the sum impact of his stantly asked me if I was doing okay— mentoring relationships: wanting to help me out with anything I was having trouble with. And I opened up to them, which is something that I There is just absolutely no way to quan- never did with anybody, even in my own tify the impact. There’s things that I

32 33 think and do that I might not ever know special revelation. why I did them, but it very well could be because of what I’ve been taught by those guys, and how I’ve seen them live (Jeffrey) He was my campus minister at their lives. So I think it’s just kind of the BCM. I can’t remember who actu- impossible to quantify the sum impact, ally first introduced this idea–the idea but I will say that those guys and the of a three-stranded cord of Paul, Tim- relationships that I’ve been in have for- othy, and Barnabas. You have a Paul ever changed my life. Ask me in 45-50 figure–a guy that invests in you and years if I’m still kicking, and I’ll still pours into you, and a Barnabas figure probably tell you something similar. who is right by your side like your best friend, and your Timothy is the person Joseph, a Bible college student, that you pour into and you see a flow or movement of discipleship through also spoke about the overall value and that model. And he was really the first impact of having a mentor during Paul figure that I’ve had in my life–a guy college. that challenged me. He talked through You can learn so much from a book; you some tough passages with me, he led can learn great philosophy from a book; me through a lot of things, and he never but if you really want to learn practical forced me to think about anything–he things, and if you really want to learn let me think more for myself. That was real things that can genuinely, directly really huge. help you, you really need a mentor to (Interviewer) In what ways did you start guide you through it. Their wisdom thinking more for yourself? What do and guidance are invaluable, because you mean by that? they’ve been through ministry; they’ve (Jeffrey) Like, trusting in the fact that done years of this, so nothing really the same Holy Spirit that is in him and surprises them. They’ve gone through that’s in theologians is in me, and I can it and they’ve come out the other side. trust in the Holy Spirit as I should trust And they know you as well, which is in the Holy Spirit to speak to me about something that a lecture or a book really Scripture, and let God’s Word speak for can’t help. They personally know you, itself and devote myself to that study. your situation, and they know the best way that you could handle something. Some participants reported that . . . They can really custom-fit and speak truth into your life. their mentors were their college teachers. Among these were four Bible Jeffrey, a secular university college students and three liberal student, emphasized the impact of his arts university students. No secular mentoring relationship on his holistic university students reported having development–particularly how the mentors who were also their college relationship engendered a manner of teachers. One secular university thinking that is predicated on God’s student reported that his primary mentor was one of his peers. Notably,

34 35 no participants reported that they had diate life of a minister, and to know that mentoring relationships with one or we weren’t just learning something from both of their parents. a book; we were learning stuff that really was being effective in the local church.

Relationship with Teachers Eric expressed his perspective on how The nature of participants’ having personal friendships with his relationships with their college professors affected his educational professors was a theme that provided experience and personal development. clear distinctives between students from different institutional contexts. Overall, Bible college and liberal arts At Union there’s an underlying, often university students reported having unspoken, sometimes spoken principle relationships with one or more of that Christian education is really about their teachers that were personal, more than preparing you to enter into the work force; it’s about training you substantive, and dynamic. By contrast, as an individual and directing you to a no secular university students certain end. And I feel like I got another reported having a significant personal level of that training because the same relationship with their professors. people whose job it was to train me in Among Bible college and liberal arts those aspects–when you enter into a friendship-type relationship in addition university students, teachers were to the teacher-student one, the same often referenced as either pastoral goals are still there, but it is all the more influences or personal friends, and practical and available in the sense that sometimes in both respects. Amanda, we spend that much more time together, a Bible college student, said this and we talk about whatever comes up in regular activity. I think just the time regarding the pastoral nature of Boyce and the availability make those goals of College professors: education happen all the more. There are that many more opportunities to direct You learn a lot about living life in the the student to those ends. ministry and growing in your rela- tionship with Christ and walking with Purpose of College Christ from the professors at Boyce, Another clear differentiation because they show it and they talk about emerged among participants from it and they lead in that way. I feel like it was very beneficial and influential for my varying institutional contexts with personal walk to be under people who regard to their perspectives on the were showing us and teaching us how to essential purpose of college. The walk with Christ. . . . Most of them were researcher discerned three categories very pastoral in nature towards us, and it of perspectives that corresponded was really neat to see all the stuff that we were learning working out in the imme- to participants’ attendance at their

34 35 respective types of schools. Students who attended like Union–is learning how to live well, which sounds like a really vague state- confessional Christian liberal arts ment. But I’ve learned the importance universities, by a proportion of 70% of making sure that I’m a well-rounded of respondents, expressed that the person, appreciating things like music primary purpose of college is thus: and art, and engaging myself in different to shape one’s identity as a person, cultural mediums–not just combining myself and my learning into one career holistically–to establish a mature, or into one specific task, but just grow- authentic lifestyle and manner of ing intellectually in the same way that thinking. One Bible college student I’m striving to grow spiritually. So one and no secular university students thing that I would hope that students provided this type of response. would learn from college is just to have the proper view of education. Unfortu- Numerous expressions on the part nately, I don’t know that all colleges give of liberal arts university students that. articulated this priority. When asked about “how students should change A secondary theme that emerged as a result of going through college,” among liberal arts university Tyler responded in this way: “Their students was that a college worldviews, their way of thinking, education should serve as a means of their way of executing their work, increasing in knowledge in order to their way of studying, their way of construct a coherent worldview. In handling difficult situations, their way recommendation of this prioritization, of dealing with people and interacting Thomas said, “A student coming out of with people–just all those different high school going into college should aspects of life should’ve changed end up with a concrete worldview, and for the better. The way they view should have a consistent philosophy society, the way they view how they and ideology across the board. What act with their friends.” Emphasizing I mean by that is: not pick and choose the intellectual-lifestyle objective of when to believe certain things; not pick college, Jacob said, “College should and choose to believe the Bible at times be a place where you learn how to and not at other times.” be a learner.” Kevin summed up the Bible college students expressed “proper” holistic-developmental a different priority regarding the priority of undergraduate education purpose of college. According to 70% by referring to his own experience: of participants within this grouping, the primary purpose of college is thus: I think one thing college has taught me–particularly a liberal arts college to gain knowledge that is applicable,

36 37 in order to prepare for one’s vocation. One secular university student and no rubber meets the road and that knowl- edge can be applied as wisdom. So I liberal arts students expressed this view. would say: transferring of knowledge, Among the typical expressions that life-on-life application of that knowl- articulated this view was a statement edge such that wisdom is modeled, and made by Chris, that the purpose of then opportunities to apply that knowl- college “is to prepare you for work edge in wise ways oneself. So definitely hands-on ministry–getting messy in the in the real world of ministry.” Also, local church. I feel like that is so import- Joseph stressed that college students ant for college students to realize. As should maintain involvement in they’re learning these categories, they local church ministry and seek out need to hit the harsh realities of every- opportunities to learn from mentors. day life. And they need to be sharpened and softened–or hardened–with the He articulated the purpose of one’s reality of messy ministry in the local college education in terms of broad, church. vocation-oriented learning: “Ministry has so many different aspects and so A clear and unique perspective many different elements . . . so you regarding the purpose of college also need to learn and take classes and emerged among secular university have a working knowledge of every participants. Among this sample aspect of church and ministry, so grouping, 70% of respondents you can at least be equipped and it expressed that the primary purpose won’t be a surprise to you.” Anthony, of college is thus: to “grow up” or a recent Bible college graduate who mature in personal (self-identity) and also had the experience of attending practical (self-responsibility) ways; to a liberal arts university, provided a increasingly exhibit a sense of personal perspective that clearly focused on responsibility regarding education vocationally applicable learning while and life. While this view represented also integrating the majority liberal more than half of secular university arts view of education: participants, no Bible college or liberal I do feel like an ideal college education arts university students made any involves knowledge being imparted–so expression related to this priority. yes, intellectual growth. Those catego- ries of knowledge need to be created if Students from five of the six they’re not there, they need to be broad- represented secular universities ened if they’re already there. They need provided statements that reflected the to be challenged and sharpened. But it sample grouping majority. Adam, a has to go beyond that. Life-on-life men- participant who became a Christian toring with professors and mentors is where that knowledge really–where the and committed to vocational ministry

36 37 during his time at Kentucky State University, said that “a complete, full care and be intentional about whatever you’re learning. satisfying college education is one where you find yourself. College is Impact of College where you split off from everything The researcher was able to discern that you’re used to. . . . You can multiple common sub-themes among become you in college.” Similarly, participants across and within differing Lauren said, “My college experience institutional contexts with regard to has allowed me to get to know myself. the overall personal impact of the I thought I knew myself before college experience. While multiple coming to college, but I didn’t. I didn’t issues and findings explicated in know a lot about myself, and everyday this research coordinated with the I find out something new, and I’m results of Pacarella and Terenzini’s just blown away!” In his articulation comprehensive examination of the regarding the primary purpose of effect of the college experience on college education, Cody summarized students, similarities and echoes were the connections between personal most notable in light of these sub- responsibility, hard work, devotion themes. In the most recent volume of to the task of learning in general, How College Affects Students, the and appreciation for the educational authors report that throughout college, process. He said, “Students not only made statistically A student should gain an appreciation significant gains in factual knowledge for education. I feel like often middle and in a range of general cognitive school or high school students think and intellectual skills but also changed really dutifully of homework and study- significantly on a broad spectrum of ing and reading. Because in high school value, attitudinal, psychosocial, and you have homework every night, prac- tically, and you have classes every day moral dimensions.” Broadly speaking, for seven hours a day. And in college, the self-reports of the pre-ministry usually you get a syllabus that has when students included in this research your four papers are due and when your indicated that the college experience four tests are. And you can look at it in facilitated a period of personal growth a dutiful way, or you can treat it as a job and understand that this is beneficial to and change that was fundamental, you, and you need to read and you need holistic, and permanent. It should be to study and you need to do well. So noted that in many respects, the nature just having an appreciation for educa- of the impact of college on students tion–I would say that’s as important as has been documented to be generally whatever degree you get. . . . You need to learn to apply yourself, and you need to consistent over the past half-century.

38 39 Pascarella and Terenzini summarize the highlights of this abiding impact for all cused. Ministry was far-off. I was very immature. I knew I wanted to do minis- college students–including (albeit with try, but it was far-off, and I just wanted some inversely-oriented orientations of to enjoy college. . . . When I was 18, it growth) the participants in this study: was a great blessing that I was able to go to school for free. I could go full-time, I didn’t have to work, so I could just focus Students learn to think in more abstract, on school. I didn’t really have to worry critical, complex, and reflective ways; about financing. . . . Now I’m working in there is a general liberalization of values a bi-vocational position at a church. The and attitudes combined with an increase church covers about 60% of what I need, in cultural and artistic interests and and I work another part-time job about activities; progress is made toward the 30 hours a week. I’m a lot more focused, development of personal identities and I would say. That would be the key dif- more positive self-concepts; and there ference: I’m a lot more focused; I’m a is an expansion and extension of inter- lot more mature. In regards to, “This is personal horizons, intellectual interests, exactly what I want to do”–I wouldn’t individual autonomy, and general psy- do anything else. This is my passion. This chological maturity and well-being. is my desire. I’m a lot more responsible, a lot more mature, and a lot more focused. In this research, the most general and common sub-theme–articulated Mark, a secular university student by nearly half of all participants– who committed to vocational was the recognition that from the ministry during college, framed his beginning of college to the end, he or metamorphosis in terms of a shifting she became “a completely different view of himself with regard to his person.” This expression was provided sense of overarching purpose and by fourteen participants, including personal motivation. seven Bible college students, four liberal arts university students, and I feel like I’m a completely different three secular university students. person, almost entirely. My mindset was completely different as a fresh- Among them was Joseph, a Bible man. It was just like, “How can I look college student who made a clear the coolest? How can I have the most statement about the fundamental friends and be in the in-crowd? What change that he underwent regarding can I do to advance myself socially?” vocational direction, personal And now at the end of college, my heart and my mind are more focused on God maturity, and practical responsibility. and what he wants for my life and how I can serve him. So I think it’s really a Oh me, I’m a completely different per- huge difference from “how can I serve son! As a freshman, I was really unfo- myself?” to “how can I serve God?”

38 39 The most common sub-theme that ize, “I was really dumb in high school.” That’s your first thought. Then you was directly relatable to participants’ think, “well, maybe I’m dumb now and epistemological attitudes and I just don’t realize it.” Then sure enough development was evident in multiple as time goes on you begin to realize that students’ expressions that the college you really do have a lot to learn. So I experience served to confront him don’t think I have any of this completely figured out at all. So when I say that “the or her with what (or how much) he more I learn, the more I realize I don’t or she did not know. This expression know,” I just mean that I think it’s going was identified in more than one-third to be a long walk and a long process for of all research interviews, including me to get to where I need to go, and it five liberal arts university students, won’t end until perfection in the New Creation. I just think that I should be four Bible college students, and two learning to be faithful where I’m at, and secular university students. While a trusting that I don’t have all the answers. correlation between this expression That’s been a big lesson for me to learn and epistemological maturity could throughout my college career. not be suggested based on the data acquired in this study, it was Richard, a recent secular university observed that most students who graduate who also attended a liberal provided statements that reflected arts university for two years, provided this perspective received positional the clearest articulation of this view. ratings in the higher ranges of the He explained how the recognition sample population. Furthermore, of his own lack of complete these expressions often provided understanding yielded a spirit of prime examples of Perry’s concept humility that enabled him to apply of “metathought,” or the ability to a new perspective and attitude to his think about thinking. When asked interactions with other believers as to elaborate on what he meant by well as non-believers. saying that learning was a process of finding out how much he did From my freshman year to my senior not know, Robert, a recent Bible year, I really learned how I knew a lot college graduate, spoke from his less. When I was a freshman, I was more arrogant–I thought I knew everything, own experience and articulated so I didn’t need all this. But as a senior an implication that addressed the I realized how much I didn’t know. And doctrine of progressive sanctification. so I guess I really learned a lot more humility . . . . Through my years of col- lege, God really showed me how much From high school to college you real- I didn’t know, how much I needed to

40 41 change my own life, and my own per- managing time and relationships. . . . I’ve sonal character flaws that I needed to realized that the things that I’m going to address. So as a freshman, I was quick devote my time to need to be things that to argue, slow to listen, quick to answer, matter in retrospect to God’s Kingdom and always all about myself and what and the work that he would have us do I thought was correct. So I was always as Christians. . . . I think that’s probably quick to jump on people if I thought the biggest thing–being able to step back they were wrong on something, because and look and see which things in life I of how much I thought I knew on every- should keep pursuing, and which things thing. And now as a senior I really realize that, although not necessarily wrong, are how much I didn’t know and how much just taking up time that could be better I don’t know, and I have just learned to used elsewhere. be a lot more humble in my interactions with people, and also in just being more The fourth sub-theme relating gracious in discussions with people with whom I disagree. to the overall impact of the college experience emerged among an equal A third clear sub-theme that number of students from each of the emerged among liberal arts and three institutional context groups secular university students regarding in this study was the expression of was that a decisive impact of the development from a more legalistic college experience involved the or personalistic perspective to a more process of gaining more independence authentic, personally-committed, and and responsibility in practical selfless perspective regarding one’s matters or personal discipline–i.e., faith, worldview and lifestyle. Three gaining a more mature perspective students from each sample grouping with regard to entering adulthood provided statements that reflected and the professional world. Half of this transition. One of the clearest respondents within the liberal arts and articulations that represented this secular university sample groupings sub-theme came from Mark, a pre- provided expressions that reflected ministry student who experienced a this perspective. Notably, no Bible faith-transformation while attending college students put forth this type the University of Louisville: of articulation. A typical statement I had a general understanding of the representative of this sub-theme was gospel, of who Jesus was–that he died made by Jacob, a first-semester senior for my sins, that he rose again–but I at Cedarville University. don’t think that there was a relationship there. Because it’s not just “I recognize I would say the biggest point of respon- that Jesus exists,” it’s having that rela- sibility I’ve seen myself grow in is just tionship with God. I think that I lacked

40 41 that relationship. I believed that Jesus take me to church, to Bible study, to the was the son of God and all those things, BCM where I was going to grow. I had but there was no fruit in my life. There to make the decision to do those things. was no proof of a changed heart. Being a Christian for me was just like being Perspective regarding Seminary a good person; like, “If I don’t do this, One theme that was intentionally don’t do that–Jesus tells me not to do engaged by the researcher in almost those things, so if I don’t do those things I’m a Christian; I don’t drink or smoke every interview was participants’ like all my friends in high school, so I perspectives regarding seminary. All must be okay.” That was the mentality I responses were assignable to one of had about Christianity. It was very legal- two positions, with the exception istic. Coming into college changed this of one response by a liberal arts idea of legalism to the idea of freedom in Christ, and grace, and a relationship university students who articulated with Christ. a hybrid-view, incorporating both positions. One final sub-theme that also A clear majority of all participants emerged among an equal number were classified as having an “idealistic” of participants from each sample perspective regarding seminary– grouping was expressed as a transition the view that seminary is primarily from a faith and worldview that necessary or beneficial for the was accepted or received from one’s knowledge and skills that are to parents, church, peers, etc., to a faith be gained there, in preparation for and worldview that was personally- vocational ministry. Every secular invested–i.e., maintaining one’s university student maintained this convictions in a responsible manner. perspective, as well as eight of the Three participants from each ten liberal arts university students, category provided statements and six of the ten Bible college that represented this perspective. students. Cody, a secular university Among them was Sarah, a liberal arts student, expressed his personal university student, who related her view that seminary would serve as a own self-confrontational experience: necessary completion of his ministry preparation on a formal level, after I had to make a decision: if being a Christian was just something I’d grown being trained on an experiential level up with and something my parents had in college. He said, taught me, or if it was something that I It’s necessary for me to go to seminary truly and completely believed in. I had for knowledge. There’s too many pastors to make that decision for myself with- who don’t know why they do what they out anybody there to hold my hand and do. And even me, I’m still figuring it out.

42 43 In contrast to the idealistic view, a As a pastor–as someone who is going to second categorization of participants’ teach the Word of God and who is going to serve in the church the way that God perspectives regarding seminary was has designed Christians to interact here the “practical-utilitarian” view–that on earth–you need to know the history seminary is primarily necessary of the church and you need to know the because it is a prerequisite for Scriptures and how the church should obtaining employment in a career-type be set up–the polity. You need to be able to counsel people. You need to be wise ministry position. Among respondents in the decisions that you make and how who expressed the practical-utilitarian you lead the church. I feel like I got plenty view, four were Bible college students of ministry experience serving at Cam- and one was a liberal arts university pus Crusade and serving at my church student. Most notably, Aaron through college, but those are things you have to investigate on your own and what expressed his disappointment and you have to be taught and read. frustration because of the virtual “requirement” of a seminary degree in Alex articulated his idealistic order to be considered as a qualified view by expressing his hope that his candidate for employment at most seminary education would share local churches. priorities that are in concert with his idea of a liberal arts education– I don’t think it’s necessary (to go to sem- focusing on “expanding horizons” and inary), but it is necessary. It’s necessary because churches have such a skewed interacting with ideas in an effort to idea, that you look at almost any require- arrive at a more informed, reflective ment, and they require a piece of paper set of convictions. before they think you’re qualified to be a pastor. . . . I’ll be honest with you, . . . I don’t think that seminary, in any way, I hope to be challenged. In the same shape, or form, is going to be very ben- way as Union–I want my horizons eficial for me. I would see more of a hin- expanded. I want to not necessarily drance than a benefit, in the sense that arrive at different conclusions, but be it’s going to steal more time away from exposed to a whole lot of different per- the church I’m already serving at. It’s spectives along the way to those con- going to be rehashing all the exact same clusions. So maybe I go into Southern things we studied at Boyce. . . . I’m very (seminary) thinking this way about much aware that not many people will the atonement. I may leave Southern hire me without a degree. So I think thinking the exact same way about the our society has made seminary neces- atonement, but on the other side of sary. I think biblically and in reality, it’s Southern, I hope to have been exposed not, but you’re going to be hard-pressed to a lot of different perspectives. to find a job in ministry without a degree, because it’s what everyone wants.

42 43 “The Bubble” rounded by believers everyday and it One final recurring theme that gives you a culture shock when you go emerged among a significant into the real world. I think there should be a balance there. Yes, it’s okay to be number of Bible college and liberal around believers but don’t isolate your- arts university participants was self either. identified as the perspective at the root of a common terminological As a liberal arts university senior, reference–“the bubble.” Nearly half Kevin reflected on both the benefits of all Bible college and liberal arts and the costs of his educational university students included in this environment. He provided this study voluntarily used this term in response when asked if he would the course of the research interview choose to attend the same type of when discussing the nature of their school again, rather than choosing to institutional context. Ashley, a Bible experience an institutional context college student who transferred to that included a greater diversity of Boyce college after attending a secular worldviews and confrontational university, referenced the term while cultural norms. acknowledging the danger of losing Absolutely I would. There’s no question a real-world perspective within the about that. For better or worse, Union confines of a strictly evangelical is the way that it is, and you do miss out environment. She said, on some of those interactions. But at the same time, I’m just extremely grate- They warned us when we came into ful for the way that Union approaches Boyce about the “Boyce bubble.” They learning in general and how it views the said, “You’re going to form this bubble intellectual life as something that comes and not want to get out into the real under the authority of Christ. The phi- world and be around real people.” And losophy that Union has is that learning is I’ve seen that. If I go home for a week- something that is ultimately supposed to end and I’m around unbelievers it’s hard prepare us to meet God face to face. So to adjust to that, because you’re daily that’s something that’s not going to be surrounded by believers (at school). So the focus at secular universities, where when you’re among unbelievers it’s hard you have more learning to equip you for to adjust. It’s almost like culture shock. some type of career or task. I don’t think It’s always hard for me, because when that focus is what it should be. Not to I was in a secular college it wasn’t that mention, the opposition from professors it didn’t bother me, but it was nothing that you would face, who are skeptical of to hear girls on my basketball team cuss Christianity, the opposition from other and swear. And now when I hear those students in the student body, and just things, it throws me off. In that aspect, the general degenerative environment I think it’s a drawback–if you get so sur- that unfortunately pervades a lot of

44 45 with regard to participants’ secular campuses, where you have a lot experiences within their respective of temptations and a lot of immorality going on. institutional contexts was the nature and impact of personal confrontations CONSIDERING THE IMPACT with worldviews that served to OF SOCIAL-ENVIRONMENTAL challenge one’s own beliefs and values. CONDITIONS The division between categorical A second extension of the structured perspectives with regard to students’ analysis component of this series of experiences was understandably stark. studies is the intentional consideration One-hundred percent of secular of the impact of differing social- university students experienced environmental conditions relating to interactions within their educational personal discipleship and formation, environments that directly challenged life and ministry preparation, and and conflicted with their core, epistemological maturity. To this end, fundamental beliefs. By contrast, no the initial research study in the series Bible college or liberal arts university analyzed participants’ experiences students reported such interactions. and perspectives with regard to three Sixty percent of participants from particular conditions: challenges both of these sample groupings did to personal beliefs and values, report experiencing interactions interaction with ideological diversity, within their educational environments and exposure to multiple disciplines. that posed challenges to their non- A number of distinctive contextual fundamental beliefs. realities and perspectives stemming Core, fundamental beliefs. from students’ immersion in their While all secular university students respective institutional contexts expressed that they had the experience were uncovered. For pre-ministry of confronting direct challenges to undergraduates, these distinctions their core beliefs and values as a result are likely to influence the trajectory of immersion in their respective of personal development, the course institutional contexts, it is important of epistemological maturity, and the to note that no students reported that application of gained knowledge and they doubted their core convictions as skills in the practice of ministry. a result. Many did, however, state that Challenges to Personal Beliefs engaging with conflicting worldviews and Values served as a means of helping them The first social-environmental mature in their own formation and condition explored by the researcher application of the biblical worldview.

44 45 Adam addressed his appreciation for these confrontational experiences in things out: What do I believe myself?– not “How was I raised to think?” or this way: “What did everyone else tell me about I definitely value them now, although how I was supposed to believe?” but at the time it was hard to value them. “What exactly do I see in Scripture and Looking back and thinking about it, it’s who is the God that I see that exists, and like, “If not for those things that chal- how does he reveal himself?” So it was lenged me, I wouldn’t be as confident really that first year at Western, three in what I believe.” So because of these years ago, when I went through a time controversial things that came up, I was of skepticism. And through that time, able to realize and fully develop my own God really showed me a lot about how opinion on the matters so that I can be I needed to handle people, and he also more confident in them. I definitely showed me a lot about what to say to value them, although they challenged other people that were dealing with a lot me at the time. of the same things that I dealt with. It was like God led me through that val- More specifically, numerous ley to show and teach me a lot, so that now when I deal with people who are at students described the connection that place like I was, I know what to say, between their interactions with non- I know much more how to handle what Christian worldviews and cultural they’re going through. norms during college, and the emergence of a missional perspective Non-fundamental beliefs. Among according to which they began to Bible college and liberal arts university view their ministry calling. Richard, students, 60% of respondents reported a recent graduate from Western experiencing challenges to non- Kentucky University, articulated fundamental beliefs, but not core such an attitude as he spoke about beliefs. Among these was William, a how challenges to his core beliefs recent liberal arts university graduate. and values led to a more self-invested He provided a very thoughtful and and responsible personal faith and reflective articulation regarding the missional attitude toward doubters experience and benefit of interacting and skeptics. with varying theological and Being exposed to a lot of anti-Christian philosophical perspectives while philosophical arguments, it makes you maintaining an openness to having his have to think. It really challenged me own perspective revised–within the in a lot of what I believed. So there was bounds of orthodoxy. never a point of outright disbelief, like “I’m not entirely sure what I think,” or There are a lot of incorporations of “I’m not entirely sure what I believe.” philosophy that the church throws out But I had to really rely on God and sort very often, even some postmodern ideas,

46 47 or post-structuralistic or whatever you want to call it. And for me, the require- Oppositional worldviews. ment to engage with those ideas was Without exception, every secular really good because it made me think university student reported that about how I have been taught or asked to swallow the pill of just holistically his or her primary interaction with rejecting those ideas. And I think the ideological diversity involved engaging reality is that there’s a lot of good knowl- people within the college environment edge there, and some ideas that line up who held oppositional worldviews. with biblical thinking. And I think that Among Bible college and liberal arts that is what some of us might call “com- mon grace.” We should not holistically university students, one student from embrace those ideas but dissect them, or, each context reported that his primary to borrow a term from the times–“de- experience with diverse ideologies construct” them–and realize that con- during college involved engaging servative ideas hold a lot of good truth, people with non-Christian ideologies. but neither are they holistically true. That led me to think about some maybe In both of these cases, however, the academically leftist ideas and pick apart student’s medium of interaction was where they might line up with some completely removed from any campus- biblical truths, but also identify where based context. they’re dangerous and where they don’t Similar to the findings related to the first condition, a common refrain Interaction with Ideological of secular university students with Diversity regard to their encounters with diverse The second social-environmental ideologies was that those experiences condition intentionally explored by enabled them to establish and apply the researcher was the nature and a missional perspective. One such impact of participants’ interaction expression was provided by Cody, who with interfaith dialogue across varying spoke about how his interactions with institutional types. More broadly, diverse worldviews served to frame this condition addressed the extent his perspective about his ministerial to which pre-ministry students’ were calling. Regarding the impact of those exposed to ideological diversity and interactions, he said, the level at which they interacted with competing ideologies, according to I would say that the biggest impact it has their respective college environments. is that I would have classes with twenty or thirty people, and there might be Findings regarding this condition one other person I know who’s a Chris- were essentially identical to the tian, but there are eighteen others who previous condition. aren’t. And you get to have group discus-

46 47 Differing doctrine or ecclesiology. sions–especially in the Religious Studies A majority of Bible college and liberal program, where every class is discussion based. You get to have lots of discussions arts university students reported and peer-editing papers, and lots of just that their primary interaction with going and grabbing lunch with people ideological diversity in college after class and hanging out and inviting involved engaging other evangelical guys to come over and watch a movie–all Christians with differing doctrinal kinds of different stuff. It just gives you a heart for a broken world. It is living in an or ecclesiological positions. Eighty environment where you have to be mis- percent of liberal arts students sional minded, because 90% of the people responded in this way, as well as around you don’t believe in the gospel. 60% of Bible college students. A typical response among participants Later in the same interview, from these two sample groupings to speaking of how his default the researcher’s question, “Did you perspective toward non-Christians encounter ideas during college that fundamentally changed, Cody said, challenged your own beliefs and values?” was Steven’s. He said, Before college I had this view of non-Christians–like they had this dis- Yeah, I had a roommate for 3 years ease, and I would have to act differently that grew up in the Assemblies of God around them and talk differently around church. I was raised Independent South- them. And it was the same early in col- ern Baptist. So obviously meeting my lege, like I had to have my guard up to roommate, we had tons of theological lots of friends that I made that were not discussions about different ideas. So believers . . . Kind of this leprosy thing. It yeah, I did come into contact with a lot took a while to be exposed to it enough of different beliefs. I even found, after to realize I have the same leprosy that spending some time at some different they do–the same sickness–to not be churches and spending time around the scared of the fact that they are an unre- pastors on staff there, a lot people who pentant sinner, but to really embrace believe the same thing but emphasize the fact that I also was that. There’s different things. So I always thought kind of a level ground there, that I had that was interesting too. I did get a lot to almost walk up to, or I guess walk of different beliefs, but nothing that I down to–where I thought too highly would’ve ever broken fellowship over. of myself and I thought that these peo- I would say there was definitely more ple were weird and I didn’t want to be people that I met that believed similarly friends with them; I didn’t want to let to me but placed emphasis on different them into my life; I didn’t want to know things. them. And so being at a secular univer- sity really exposes that. Exposure to Multiple Disciplines The final condition explored by the

48 49 researcher addressed exposure to undergraduate development, but more multiple disciplines. This condition strategically will serve the church was not applicable to Bible college by highlighting the idiosyncrasies, students, since their curricula did benefits, and drawbacks of differing not include multi-disciplinary collegiate environments. requirements. The researcher This research directly applies to specifically asked participants from current or forthcoming evangelical liberal arts and secular universities college students who have made (or about the value and perceived benefit will make) commitments to pursue of exposure to multiple disciplines. vocational ministry. This line of This was in an effort to potentially research offers a unique aggregate of discern an identifiable relationship perspectives, delivered by the first- between exposure to interdisciplinary person viewpoints of pre-ministry studies and pre-ministry students’ undergraduates from multiple schools epistemological maturity. Analysis, across differing contexts, regarding however, did not reveal any the nature of distinctive collegiate relationship between encountering environments as it is related to the or valuing interdisciplinary studies experiences of evangelical students in and participants’ epistemological general, and pre-ministry students in positioning. Overall, half of particular. Students may utilize this participants from each sample research as a tool for introspection, grouping expressed that they felt their evaluation of their own current college experience with multiple disciplines experiences, and diagnosis of their own was significant and helpful. trends of discipleship and maturation. Considering the implications presented CONCLUSION: RESEARCH above regarding the environmental APPLICATIONS distinctions between contexts, current The findings and observations or forthcoming pre-ministry students discussed in this article are drawn may gain an awareness of ways in which from the first in a series of ongoing they should seek to capitalize on the research studies that are exploring opportunities provided within their the variance of epistemological own contexts, as well as ways in which development and maturity among they may seek to expand their personal pre-ministry undergraduates growth and preparedness for ministry by according to institutional affiliation. engaging outside contexts. For example, The completion of current and pre-ministry students in secular college future follow-up studies will serve environments may intentionally seek not only to fill a void in the area of

48 49 opportunities and methods by which to to inform their priorities and practices enrich their knowledge, understanding, with regard to encouraging students’ and application of biblical personal maturation. Also for higher presuppositions and key theological education personnel, this research may concepts and issues—while also be utilized as an evaluative tool with taking advantage of the extraordinary regard to the formational efficacy of opportunities for authentic relational the institution’s curriculum design and interaction and missional engagement implementation. with non-Christians. Finally, this research applies to In the same way that this research seminary faculty and administrators applies to current or forthcoming pre- at institutions that receive graduates ministry undergraduates, it also applies from varying collegiate environmental to those who advise them and mentor backgrounds. This study provides them. Thus, parents, mentors, local significant insights regarding the church pastors and ministry leaders, variation of epistemic positions and campus-based ministry directors, and attitudinal perspectives on the part any others entrusted with influence in of current and incoming seminarians the lives of future vocational ministers according to their respective, divergent may utilize this research to inform the collegiate experiences—academically, wisdom of their counsel. socially, and culturally. Particularly, This research also applies to these insights may be used to inform college teachers, administrators, and seminaries’ methods and processes of student service professionals at higher assimilating and advising prospective educational institutions that train future and incoming students, as well as new ministers. Teachers may utilize this and current students. research to evaluate their effectiveness in facilitating students’ intellectual ENDNOTES 1 John David Trentham, “Epistemological development and overall maturity, as Development in Pre-Ministry Undergrad- well as their relational connections with uates: A Cross-Institutional Application of students. Such was clearly demonstrated the Perry Scheme” (Ph.D. diss., The Southern in this study to be key element of Baptist Theological Seminary, 2012). 2 pre-ministry undergraduates’ college The full interview protocol is included in the Appendix 5 of Trentham, “Epistemological experiences. Student service professionals Development in Pre-Ministry Undergraduates.” and administrators at evangelical colleges 3 William G. Perry, Jr., Forms of Ethical and may utilize this research to review Intellectual Development in the College Years: their diagnostic methods of evaluating A Scheme (New York: Holt, Rinehart, and students’ Christian formation, as well as Winston, 1970). The Perry Scheme proposes that undergraduates and young adults prog-

50 51 ress in epistemological maturity by progressing of Research, 2nd ed. (San Francisco: Jossey- through a series of positions which represent Bass, 2005). movement away from dualistic forms of think- 7 This is described by Lewin’s interactionist ing in favor of forms that are contextual and equation, B = f (P X E), which is the foun- relativistic, propelled by decentering encoun- dational principle for understanding college ters with diversity through the college expe- student development theory. See Nancy rience. A guiding premise for this line or Evans et al., Student Development in Col- research is that there is an evident consistency lege: Theory Research and Practice, 2nd ed. between the pattern of development suggested (San Francisco: Jossey-Bass, 2010), 29. by Perry and the biblical pattern for transfor- 8 Epistemological position ratings of interview- mative maturation unto wisdom through pro- ees were determined according to evaluation gressive sanctification. and scoring analysis performed by William S. 4 The Principle of Inverse Consistency main- Moore, director of the Center for the Study tains that a preliminary commitment to the of Intellectual Development (CSID). The authority and sufficiency of Scripture must researcher’s original content analysis frame- be the guiding evaluative premise on which work, rooted in biblical presuppositions and all secular developmental models are assessed. focusing on epistemological priorities and The orderly world is so created by God that competencies, confirmed the ratings of the secular social science research may accurately CSID for each institutional grouping. observe and identify human developmental 9 For instance, in the initial study, among par- patterns and behaviors. The noetic effects of ticipants who were five years or less removed sin are so pervasive, however, that the abil- from high school, liberal arts university stu- ity of secular researchers to rightly interpret dents reflected a distinguishably higher col- those patterns is radically limited. Namely lective position of epistemological maturity. due to its anthropocentric disposition, secu- 10 Alexander W. Astin, What Matters in Col- lar social scientific analysis cannot adequately lege? San Francisco: Jossey-Bass (1993), prescribe norms of growth and maturation. 383-98. See also Astin’s helpful and succinct Rather than conformity to Christ, posi- summary of the study: Astin, “What Matters tive development is conceived in terms of in College?” Liberal Education 79 (1993), self-identity or self-actualization. While sec- Academic Search Premier, EBSCOhost ular and biblical models may include consis- (accessed November 6, 2012). tent patterns of maturation, they are oriented 11 Personal names of all interviewees have been toward respectively opposite goals: self changed to preserve anonymity. and Christ. Inverse consistencies thus exist 12 Ernest T. Pascarella and Patrick T. Terenzini, between the biblical notion of positive mat- How College Affects Students: A Third Decade uration and secular developmental notions, of Research, 2nd ed. (San Francisco: Jossey- which in the the Perry Scheme entails an exis- Bass, 2005), 572. tentialist form of self-referential identity and 13 Ibid., 577. commitment. 5 See Trentham, 128. 6 The most recent and exhaustive analysis of the influence of the college experience is Ernest T. Pascarella and Patrick T. Terenzini, How College Affects Students: A Third Decade

50 51 JDFM 4.2 (2014): 52-71

The Function of Short Term Mission Experiences in Christian Formation SHANE PARKER

Expectations are always high when it comes to Shane Parker (Ph.D., The short-term mission experiences. After all, the Southern Bap- tist Theological sometimes multi-year process of identifying Seminary) is the teach- where to go, who will go, and how they will ing pastor at get there usually comes to an exhausting, but Crossroads Church in successful conclusion, complete with video Columbia, SC. He is also an adjunct professor at Southern clips and jet-lagged participants. The reentry Seminary, Lancaster Bible Col- from the trip commonly brings with it the lege, Capital Bible Seminary and Toccoa Falls College. He is requisite refrains “I’ll never be the same,” and the co-author of Transformis- sion: Making Disciples through “It changed my life.” These oft heard phrases Short-Term Missions (B&H Ac- ademic, 2010). He is married are standard fare in the midsummer heat of to Lydia and they have two peak short-term mission season, but they are children, Wiley and Evie. all-too-often distant echoes, at best, by the time the opening kickoff takes place at your local high school in the fall. Because this lackluster outcome can be mixed with other personal stories of men, women, and children who have experienced sustained change, a fair question that we must pursue is: Can short-term missions experience truly play a significant role in the substantive Christian formation of those who participate?

52 53 BIBLICAL MISSION: EXPRESSED Andreas Köstenberger and Peter FOUNDATIONS IN THE OLD TESTAMENT O’Brien note that “Christian Before directly attempting to scholars have understood this as the estimate the value of STM for protoevangelium, the first glimmer of Christian formation, it may be the gospel.” T. Desmond Alexander helpful to, first, frame the discussion further clarifies that this promise of in terms of the biblical rendering of “good news” in “the seed of woman” mission. Many times, our notions is to be seen as “referring to a single of what the Bible teaches about individual and not numerous mission start, and many times end, descendants.” The move toward the with a handful of New Testament fulfillment of this promise, then, texts, but Walter Kaiser argues that becomes the key narrative element in this is an inadequate approach to the remainder of both the Book of capturing the biblical picture: Genesis, as the narrative is structured, and the whole of the Old Testament. The manner in which this fulfillment The Bible actually begins with the theme of missions in the Book of Genesis and unfolds is clarified and refined in maintains that driving passion through- each of the further promises of the out the entire Old Testament and on Abrahamic (Gen 12:1-3) and Davidic into the New Testament. If an Old (2 Sam 7) covenants. Testament ‘Great Commission’ must By the time we reach the end of be identified, then it will be Genesis 12:3—‘all the peoples of the earth will the first eleven chapters of the Book be blessed through you [Abraham].’ This of Genesis, there are 70 established is the earliest statement of God’s purpose “nations.” It is against this backdrop and plan to see that the message of his that the promise to Abram is given in grace and blessing comes to every eth- Genesis 12:1-3 (ESV): nolinguistic group on planet earth. The message did not begin there. The basis for it, in fact, went all the way back to Now the LORD said to Abram, ‘Go Genesis 3:15. from your country and your kindred and your father’s house to the land that In Genesis 3:15 (ESV), God issues I will show you. And I will make of you a great nation, and I will bless you and a key post-Fall promise to the make your name great, so that you will serpent: be a blessing. I will bless those who bless you, and him who dishonors you I will I will put enmity between you and the curse, and in you all the families of the woman, and between your offspring and earth shall be blessed.’ her offspring; he shall bruise your head, and you shall bruise his heel.

52 53 This pledge is not alone in its mission is primarily “by attraction, emphasis on Abraham’s offspring not by active invitation.” Kevin being a blessing to all nations, DeYoung and Greg Gilbert note through the Man of Promise, “the that, “Missions, in the sense of seed” of Genesis 3:15. A similar God’s people being actively sent message of Gentile inclusion and out to other peoples with a task to engagement with the reality of God is accomplish, is as new as the New captured in both the texts of Exodus Testament.” In the New Testament, 19:5-6 and Psalm 67. Each of these this God-centered mission is passages offers an explicit injunction extended and clarified, as the Father to Israel, and her constituent sends the Son to accomplish the members, to understand and rejoice missio Dei (“mission of God”), in God’s inclusion of the Gentiles. by means of the Son’s determined The mission emphasis in the obedience to the Father (John 4:34; Old Testament is largely on God 5:30; 6:38; 8:29). This obedience bringing blessing and restoration to was ultimately pointed toward his the nations, rather than a far-reaching willingness to die in the place of his missionary deployment from among people (Phil 2:8), for the sake of his Israel’s ranks. However, there are own exaltation and the glory of the notable exceptions to this: the Father (Phil 2:11). After completing eschatological sending of messengers this “saving mission,” Jesus then in Isaiah 66; Jonah’s task; Elijah’s sends his disciples to carry out ministry to the widow of Zarephath their resultant “commission” (John (1 Kgs 17:8-24); and Elisha’s trip 20:21). to Damascus (2 Kgs 8:7-15). These This “Great Commission,” which are unique examples, but they do is sometimes confined strictly to demonstrate an incipient practice the content of Jesus’ teaching to of God sending messengers to the the apostles immediately preceding nations, as part of His activity among His ascension (Matt 28:16-20; them. This “sending of messengers” Mark 13:10; 14:9; Luke 24:44-49; image is more fully developed, and Acts 1:8), may be thought of more normatively expressed, in the outline broadly. New Testament scholar of mission in the New Testament. Robert Plummer applies this concept, and title, to all passages BIBLICAL MISSION: that address “Christians’ obligation EXPLICIT STRUCTURE IN to share the gospel with non- THE NEW TESTAMENT believers.” Plummer says that in In the Old Testament, the mode of

54 55 order for the Great Commission Gospel living may be more caught to be rightly understood and than taught, as the cliché goes, expressed, it must be realized in but it may be that these are to be broader terms than simply “explicit interdependent. Lifestyle teaches imperatives.” the student, and biblical teaching He offers an understanding of that “lives,” is both understood and the theme of the Great Commission integrated into the learner’s life. that includes: (1) the command These Christian disciples are to make disciples (Matt 28:19); those “who live in community, (2) “the role of God’s Spirit in in fellowship with teachers and empowering and directing the with other followers of Jesus.” gospel’s spread” (Acts 5:32); and The point of emphasis in this (3) Paul’s epistles, for example, commission is that Christ will build which focus on “the gospel as God’s his church globally (Matt 16:18), dynamic word that inevitably through the establishment of local accomplishes his purpose” (Col congregations, via the missionary 1:6). The movement of the gospel work of the apostles and subsequent into and among the nations of the generations of disciples. earth is comprised of all three of these active Great Commission Spirit-Directed Advance and the Great Commission elements. Throughout the early chapters of

Disciple-Making and the Great the Acts of the Apostles, Luke’s Commission emphasis is on the Holy Spirit First, in Matthew 28:16-20, we have and his work within the believing the command to “make disciples,” witnesses to disseminate the truth which is the nucleus of the apostles’ (e.g., 2:4, 37-41; 4:8, 13; 6:5, 10; mission. Disciple-making, in 7:54, 57). While each of these Matthew’s account, is seen as instances displays the work of the instruction that is thoroughgoing believer, as he is empowered by the and rooted in “all things” Spirit, Acts 5:32 contains a nuanced which Jesus has commanded his understanding of what is actually disciples. However, it also prizes taking place. Here, Peter declares: the importance of the apostolate “And we are witnesses to these following the model of Jesus in their things, and so is the Holy Spirit, teaching. Instructing the followers whom God has given to those who of Jesus means communicating obey him.” Unlike the texts which both “a teaching and a lifestyle.” point to the work of the Spirit in

54 55 and through the witnesses, the believers, Paul observes that this statement here seems to indicate gospel “. . . which has come to you, that the Spirit also bears witness to as indeed in the whole world it is the truth of the gospel in “direct bearing fruit and growing—as it parallel” to the proclamation of also does among you, since the day the apostolic witnesses. Bill Larkin you heard it and understood the comments on these emphases in grace of God in truth” (Col 1:6). Acts: Here, the gospel is active in “bearing fruit and growing.” As Plummer Luke does not neglect the ‘salvation puts it: accomplished’ portion of the gospel: the Messiah must suffer and rise from the dead. However, the main focus is on Paul’s understanding of the gospel as ‘salvation applied’—the church in mis- God’s dynamic word that inevitably sion taking the gospel to the ends of the moves forward and accomplishes the earth. Luke constantly reminds us that divine purpose provides a theological this is the mission of the Triune God. basis for the church’s mission . . . for Not only does he send and guide his Paul, when the gospel is genuinely pres- missionaries (apostles, witnesses to the ent in a congregation, he is confident resurrection, evangelists, believers), but that the dynamic nature of that word he is directly calling people to himself will guarantee its ongoing triumphant as his word grows and the number of his progress. people increases. As this global mission is carried It is this activity by God, both out, through going, teaching parallel to and in concert with his and baptizing, the aspects of “sent ones,” which is the power disciple-making and the successful from which the disciple-making establishment of the church, by this effort draws its real strength. His “word,” are accomplished by the Spirit bears witness to His absolute Spirit. This is the active process, magnificence, even among those and method, that is fulfilling the who reject this message, as the Great Commission, through and extension of His gospel truth in the local church, to the glory of accomplishes His stated purposes, God the Father. eventually among every people group. STM: Definition and Relationship to Christian Formation Gospel Extension and the Great If the directive to make disciples Commission panta ta ethne (“of all peoples”) In his letter to the Colossian

56 57 necessitates Spirit-directed gospel in length. Any term that is extension, and this mandate is given between 3 months and 2 years to the church, through the apostles, is generally labeled mid-term, where do we properly place STM although some organizations and in the landscape of this mission missiologists categorize these as advance? While there is much short-term. These designations debate on whether or not all STM are basic guidelines, because experiences may properly be called a deployment terms and expectations “missionary” exercise, the historical are established by each agency, or proliferation of shorter terms church. of service, particularly in North Some organizations and churches America from the 1960’s on, seems utilize these “levels” (long-term, to indicate that the practice is here mid-term, short-term) as steps to to stay. what they hope will be progressively While missionaries prior to, and longer seasons of service. The during, the twentieth century had principle idea is that the tiered no pretense of frequent returns approach allows participants to be home, if they ever returned, partly involved in mission activity and, because there was no ability to progressively, progress to the next travel with any degree of relative sequential step. The operative ease. Modern travel has changed thought is often that this exposure that forever. Even many career helps them see what life is like missionaries who go overseas for firsthand, and it also allows the a “lifetime” come back on home agency, or church, to see if the assignment at regular intervals, and missionary demonstrates the ability they speak to family and friends to be successful during progressively almost daily, in some cases, using longer periods of deployment. video communication programs that It is the grouping of the are now readily accessible. “shortest” mission trips (3 months This means that definitions or less) that will be, predominately, of, and options for, time frames in view here. The “participants” deployed to the field have in view will include Christian dramatically changed as well. children, adolescents, and adults, Current categorizations vary, but so the observations will apply, in generally long-term, or career, varying degree, to these distinct but missionary service usually applies interrelated groups. The following to any period of 2 years, or more, working definition of STM, as

56 57 offered by anthropologist Brian (Matt 7:21-23). Howell will be employed: “short When we dig at it deeper and travel experiences for Christian consider the full ordo salutis purposes such as charity, service, or (“order of salvation”), while paying evangelism.” This accommodating specific attention to the thread definition will allow for the of sanctification throughout, the widest geographic variety of discipleship value of formational STM experiences, so domestic intention becomes increasingly and international trips will be in more apparent. Timothy Paul view, with primary observational Jones and Michael Wilder provide emphasis on cross-cultural a helpful definition of progressive experiences. sanctification, to further guide our Some would say that a thinking on this point: prioritization of attention toward Sanctification is the process of being set formational benefits to those apart for God’s purposes and restored to who go simply demonstrates that the image of God by means of the Holy STM of this persuasion should be Spirit’s gracious work in the believer’s life from regeneration through glorification. questioned. This mindset appears to present a false dilemma, as The restoration of the imago Dei Christian disciples are witnesses (“image of God”) is made possible and heralds of the King, while they by Christ’s finished work. This are also concurrently hoping in the restoration of God’s image entails gospel, in the midst of a cruciform being renewed in “knowledge” life of service (Col 1:24-29). This (Col 3:10), so that “we become is not to propose that service is the more like God in our thinking.” primary indicator of formation, This restoration is a growing into as progressive sanctification in greater maturity and likeness to Christ is, chiefly, an inward reality Christ (2 Cor 3:18). Paul Barnett’s that engenders specific outward comment on Paul’s teaching to evidences (Eph 5:19-21; John the Corinthians, as it is connected 15:10-12; Col 3:1-11; Isa 66:2; to God’s ultimate aim in his Rom 7:14-25; Matt 6:1-3; Luke sanctifying work, is informative: 9:26; Matt 4:4; 1 John 4:11-18; Eph 6:1-2). The sobering truth is that Paul makes it clear that we must under- general “serving” does not have any stand our transformation to be the will inherent relationship to formation, of God for us and that we should actively or even being in union with Christ cooperate with him in bringing to reality the eternal destiny for which we were

58 59 of STM into the discipleship fabric predestined (Rom 12:1-2, 28-30). Our of church and home. It is not transformation is nothing else than a transformation into the moral and spiri- enough to treat mission trips as tual likeness of the now glorified Christ. transformative vehicles, in and of It is transformation into that Christ-like- themselves, apart from the ongoing ness which will be ours in the end time, Christian formation understanding when he will be the ‘firstborn among and exercise of the local church. many brothers’ (Rom 8:29). Therefore, the approach outlined here will offer philosophies, and This progressive transformation, street-level practices, which cover then, is holistic in its scope, with its ground far beyond the discrete full realization to be experienced arena of STM trips; however, this in the eschatological kingdom, material is offered in an attempt such that even now it is a renewing to firmly situate the whole of the of the whole of the believer, as he short-term process within the conformed further to the image of more foundational portrait of local the one who is the exact image of church formation and discipleship. the Father (Heb 1:3). If this transformative work is holistic, then an operational The Church and STM: Formative Relationships and Teaching summary of Christian maturity First, to appropriate short-term might be “a regenerate person’s act missions for Christian formation, of living a life that more accurately we must root the STM approach in reflects the glory and image of formative relationships and teaching, God in his behavior, thinking, within the local church. Familial, passions, and motivations.” If we intergenerational, and community work from this formational vantage emphases are integral to the New point, in the construction of STM Covenant community. Examples of approaches, these short-term these biblical concepts are: (1) the experiences may have a substantive parental, and particularly paternal, role to play in supporting Christian responsibility to instruct and train formation. children (e.g., Deuteronomy 6:6-7; STM: A CONSCIOUSLY Psalm 78:5-8; Ephesians 6:4); (2) the FORMATIONAL APPROACH intergenerational nature of church There are several philosophical community discipleship (e.g., Titus and programmatic norms that can 2:1-10); and (3) the biblical portrait of encourage the conscious stitching community as a reconciled people (not

58 59 unrelated individuals) to God and each regarding truth and practice. In other, by the “mercying” work of the light of this priority of the home, gospel (e.g., 1 Peter 2:9-10). equipping parents to disciple their children, through and in gospel Formative Relationships for STM mission, is a crucial responsibility Since all of these relationships for the pastoral and volunteer are innately related to Christian leadership that aspire to capitalize formation, the particular gravity on transformational aspects of of familial relationships is of first STM. order significance. Since many of The related ability of parents those who engage in short-term to share these formative training mission, in a given annual term, are opportunities with pastoral leaders children and adolescents, the central and trusted adult volunteers, role of parental direction and actually provides an opportunity to influence must be considered. surround a student with supportive The training of children is the relationships. This benefit is also discrete domain and responsibility true for STM participants of any of parents, and this instruction, age, as supportive as local church- by necessity, includes worldview based relationships that exist before, formation (Deut 6:4-9; Exod 31:3, during, and long after the brief 6; Deut 34:9; Ps 127:3-5; Prov 1:7). field experience will best serve to It then follows that the economy of shape the whole of the person. The the family is vital to the formative biblical undergirding for this multi- process of children ascertaining and relational, community oriented embracing mission perspective and approach is, in part, that formation proclivity, as part of this complex was intended to take place in the of philosophical life perspective. context of community. Also, the potential for mission The individual family is experiences with parents to build intended, then, to prioritize into children and adolescents a relationship to his redeemed people formative “lifelong impression” is (God’s family), as they are adopted strong. The convergence of family- brothers and sisters reconciled to based biblical instruction, gospel- God and to one another, through centered living in repentance and the work of the Son (1 Cor 12:13; faith, and shared STM experiences Eph 2:14-22; Titus 2:14; 1 Pet 2:9). provide an environment where Mission is a constituent element of ongoing conversation can take place what it means to be a doxologically-

60 61 motivated local church, so living as the same people group by families). a part of this reconciled people is This longitudinal approach allows most foundationally driven by this STM to be consistently cast within God-centered impulse (Col 3:12- the larger picture of Christian 17). Therefore, a local church intent formation, locally (in the ministry on understanding and actively of the supporting church) and promoting the role that parents, globally (in the ministry of the leaders, and other disciples play missionaries and church among the in the lives of one another avails adopted people group or region). itself of discipleship and mission engagement processes that can Formative Teaching for STM best achieve these relational goals, The formational process as parents and pastoral leaders would also include the church’s shepherd children and adults. identification of a well-defined The church must not only mission curriculum, which is more support these individual believers comprehensive than preparatory in short-term mission experiences, training materials for specific but it must also think well about short-term trips. When identifying its own cultural values related to and developing curriculum for mission prayer, direction, strategy, mission emphasis, it may be training, sending of personnel, and helpful to think in terms of three funding. Entailed in the taking essential categories: (1) biblical on of a “mission culture,” will be and theological instruction; a local emphasis on community (2) historical and philosophical engagement with the gospel, as well instruction; and (3) cultural and as, optimally, the identification of a anthropological instruction. specific people group, or region, for These three domains are ongoing support and partnership. listed in order of primacy, as This approach, again, allows biblical teaching and preaching, STM to be one piece in a broader that inform and direct parental, formational process to invest in pastoral, and small group-based long-term outcomes (e.g., short to dialogue and discovery learning long-term deployment progression exercises are crucial to STM for missionaries, sustained prayer preparation and sustainable bearing through the formative years for on student lives. Scripture is the children, and sacrificial generosity rule and standard by which we toward the missionary work among must judge all other experiences and realities. The biblical plumb

60 61 line is the only means by which properly placed within, the scope we may faithfully ensure that of the metanarrative of Scripture the epistemological basis of the as well, so that the participants one being formed is scripturally- understand where this material moored. This approach allows for relates to creation, fall, redemption, a biblically-informed perspective and consummation. on historical and cultural issues in At this point, offering mission, rather than starting with biographical sketches of missionaries the issues of culture and historical to one of these groups can round interpretation. out the intentional progression from This curricular scope can be seen biblical, to philosophical, to cultural in the following example, based on instruction, in one teaching session. teaching Psalm 67. If, in teaching This type of approach allows the the Psalm to the participants, the participant to not only understand teacher emphasizes the primacy of the session content, but also begin to this prayer’s hope in God for the think in this holistic manner himself. peoples of the earth to worship This inclusion of historical and and glorify God, as the pinnacle philosophical study, informed outcome for mission and life, you by theological foundations, can also canvas textual markers that is supportive to formational demonstrate this theme throughout approaches to STM. Considering the Canon of Scripture (e.g., Isa how the church has understood and 43:6-7; Jer 13:11; John 12:27-28, expressed cross-cultural mission, 17:24; Rom 3:25-26; Eph 1:4-6; through the centuries, can both Rev 21:23). challenge and inform missionary Since the “nations” here are disciples. Expecting disciples to “people groups,” a teacher might have a “global vision” is no new also describe to them what it means standard, and emphasizing this for these ethno-linguistic groups to through the study of church history, be without the gospel, giving them historical theology, and missionary details about their number and biography can reinforce the biblical place in the world. This approach reality that Christ is keeping his enables participants to see where promise to build his church, across the exclusivity of Jesus and the state generations (Matt 16:16-18). of sinful humanity come to bear This historical and philosophical on their view of global reality. This study can also support a proper perspective can be informed by, and understanding of worldview

62 63 development, as well as the approach, by virtue of their effort to identify and contrast parenthood or pastoral leadership. philosophies that run counter to As comprehensive instruction orthodox Christianity, which can takes place, it can travel in, or be offer STM participants basic logic reinforced through, intentional and philosophy instruction as dialog with parents, family, leaders, well as an introductory apologetic and other STM participants. background. Mission education that is wed to The Church and STM: Formative STM involvement will also need to Processes and Practices assist participants in understanding To achieve maximum formational how and why people live, act, benefit, we must also root the STM and interact, within their culture approach in formative processes and the way in which they do, from a practices, within the local church. biblically-rooted anthropological Establishing processes and uniform perspective. This brings the practices demonstrates a deliberate discipline of anthropology back to and focused intention toward its genesis, since it was originally growth. This is in keeping with the conceived as a way to “understand commands given for Christians to people from a theological actively advance in sanctification perspective,” which is key to (John 14:23; 15:2, 4, 7; 1 John 1:7; effective cross-cultural ministry. 3:3; Rev 2:25; 3:11). These efforts Understanding, even in elementary are inseparable from the positional terms, the nature of culture and man sanctification that believers maintain, will, ideally, give STM participants in Christ, because of his imputed the ability to begin to wisely righteousness. Christian formation, navigate cross-cultural situations then, is the Holy Spirit’s work to with greater wisdom. “bond us to the Son in love.” Because As mentioned above, the we are being conformed to the image formative relationships of parents of Christ, an element of the Spirit’s and pastoral leaders are critical ongoing work is to also train us to be in formational STM experiences. active in wisdom and discernment The reason for this is not the (Heb 5:14). role they play in staffing the relatively brief field-based trip, Formation and Wisdom but the God-ordained placement Therefore, one of the salient needs in the totality of the formational for an STM philosophy is that it

62 63 lend itself to encouraging those reflection. This “linear” manner of in Christ, through the teaching looking at STM has been critiqued, of parents and leaders, to actively because in western thinking, this exhibit and intentionally seek enables us to see that we have humble wisdom (Prov 8:32-36; “accomplished something.” This 11:2; 16:16: 19:8). Simply stated, certainly can be an indicator wisdom is clearly hearing and acting of culture guiding perception; on God’s Word. The pursuit of however, distinguishing each of wisdom is both found in Christ (1 these aspects of STM approach Cor 1:24, 30; 1 Cor 2:7-8), and it is from one another can also be quite empowered by Jesus, the incarnate helpful. This effort can enable more wisdom of God (Matt 11:2-4), as cogent thinking about the manner Christians are called to: (1) receive in which these segments of STM wisdom as a divine gift (James relate to one another, as well as to 1:5-8; 3:13-18); (2) fear God and the ongoing teaching and praxis of trust God’s wise provision (Job the church. 12:13; Prov 9:10; Isa 40:28; Rom If we view the pre-field, on-field, 11:33); (3) make decisions wisely, in and post-field aspects as cyclical, as keeping with biblically-prescribed opposed to linear, the STM process ethics (Col 1:9-10; Rom 3:31; 8:3- may be harnessed as an essential 4; 1 Cor 7:19; 1 Thess 5:21; Gal means of forming disciples. From 6:2-5; Rom 12:2; 14:22-23); and this perspective, “the stages of (4) teach, and be taught, wisdom to STM preparation, deployment, and “from one generation to the next” reentry into our own culture, are (Deut 4:5-6). Across all segments part of what God is doing to shape of STM preparation, deployment, us and those to whom we minister and the return home, functional cross-culturally, rather than a rare wisdom is to be sought and taught, and isolated vacation from the so that maturational hope would be norm.” This cycle would mean that in view (1 Cor 3:1-4). disciples are always in preparation for their next STM, on the field, or Formation and Wisdom through going through the post-trip process, the STM Cycle which leads progressively into the The short-term mission trip is, next STM experience. generally, viewed as consisting of three progressive segments: (1) Pre-Field Process and Practice pre-field preparation; (2) on-field In considering pre-field formational engagement; and (3) post-field

64 65 practices, the following common structures, require them to raise elements may be required: (1) financial support. Understanding application; (2) fundraising; (3) a little bit about this process gives cultural research; (4) mission book STM participants a more realistic review; (5) team service projects; view of this dynamic, while it also and (6) training meetings. In each of provides an understanding of the these areas, the emphasis is placed on ability to partner through praying the development of the participant, and giving. particularly as it is related mission Mid-term and long-term awareness and preparation. missionaries must, by necessity, An STM application may study the culture to which they include: (1) a written account are going, in order to maintain of their conversion and spiritual biblical fidelity in their thinking journey; (2) reasons for interest in and carefully contextualized the trip; (3) any health concerns; practices (1 Cor 9:19-23). This and (4) personal references. balanced approach is necessary These applications give the leader because Participants can perform an initial assessment as to the abbreviated cultural research, along participant’s maturity, written with reviews of mission texts, or expression, reputation with others, missionary biographies, which can and fit for the specific STM team. begin to inform their thinking Garnering prayer and financial about missiology, before the on-field support for an STM requires experience. guidance, for many participants. Finally, the use of service projects There are basic principles of and training meetings is vital to financial stewardship and sacrificial gauging, and developing, participant generosity that can be emphasized, preparedness for STM deployment. in the process of raising funds, just These mandatory, shared experiences as Paul did with both churches set expectations, build camaraderie, in financial hardship (Phil 4:10- and provide the best preparation 20), and churches in a stronger for the team. These meetings financial position (2 Cor 8:1-9:15). should begin several months before This practice is part of the reality mobilizing short-term. Training of mission deployment, for many meetings include some of the of those who are engaged in mid aspects above (e.g., presentation of and long-term placement. Their research, tips on raising support), agencies, or independent ministry with the addition of logistical

64 65 information (e.g., passports, travel, prayers, as this a helpful lifelong immunizations, etc.), and team Bible practice for all believers. study and prayer. While debriefing is, many times, reserved for the return On-field Process and Practice home from a short-term trip, daily Intentionally shaping the on-field debriefing on-field can provide a portion of the STM for participant real-time barometer of how the formation can be assisted through team is processing their experience, several practices. First, although individually and corporately. The it seems counterintuitive to some requirement of a daily journal entry pervasive mindsets about STM can greatly assist in this process, as goals, a significant task for many well as in the post-field debriefing short-term teams should be to sessions. The need for daily, spend time with indigenous peoples, focused debriefing is highlighted specifically those who are in Christ because the effort to utilize STM in (assuming that the STM is in the service of Christian formation, an area where a church has been while many times serving in cultures established). Because formationally- hostile to biblical Christianity oriented short-term experiences itself. This reality will require are largely focused on learning, and participants to be learners of “getting your feet wet,” it is helpful the culture, while they are in the to think through the degree to culture. This deferential attitude, which participants can “learn from,” wisely tempered with instruction on or “learn with” nationals. the avoidance of cultural practice A second on-field practice is that might be ethically or morally Bible study, which is accompanied compromising, must be emphasized by, and informs, prayer. Biblical in pre-field training and continue to texts and metanarrative themes, be reinforced on-field. force the thoughts and prayers While the on-field portion of of participants in a Godward the STM cycle is the shortest, it direction. Study topics should will likely be the most emotionally scaffold participants to assess the and physically intense. Because new culture, and any prominent of this strain, this time can also ideas, in light of the biblical be distressing, in muted or more material. The hopeful intent would pronounced measures, depending be that the Bible would shape their on the participant. Well-prepared thoughts, which in turn shapes their parents and leaders can best support

66 67 STM participants through the post- participant’s personal observations, field process and practice. team discussion, and leader(s) insight. From this collective Post-Field Process and Practice information, a next steps plan can Although it is an integral phase be established and executed in in STM, the post-field timeframe concert with all of the influence is often the most neglected, when connections (parents, leaders, team, it comes to capturing the value of church). These post-field steps the experience toward formative enable the student to continue outcomes. By the time you step mission thinking, while pointing off of the plane, the work seems them toward the next cross-cultural finished, when in fact it has just action or behavior. begun. Several key practices that can Prebriefing (pre-field) and maximize the formational impact of debriefing (on-field and post- these trips are assessment through field) processes are crucial to the debriefing, reporting to supporters, optimization of mission service and and post-trip service projects. outreach as a preferred means of Assessment needs to take place formative development. Quality within the relationships participants debriefing can provide a piece have with parents, mentors, and of the necessary discipleship leaders. However, the “re-entry” scaffolding for participants in STM period, needs to include several to develop wisdom. If wisdom, specific relational venues. First, as mentioned already, is a chief leaders should schedule “re-entry indicator of Christian maturation meetings,” which allow participants and growth, debriefing provides to meet with parents, if a child or an environmental practice which student, and leaders to reflect on allows participants to better move their experience and gain guidance from simple knowledge of their and direction. Second, leaders can experiences, to understanding why hold “debriefing meetings.” These these things are so, and finally to include both individual and team a wise apprehension of how they meetings, in which the team leader, might act, biblically, in light of or pastoral leader, leads guided these experiences. discussions about the experience, Upon their return, participants with the intent to move participants will also want to communicate toward the next appropriate with those that supported them. developmental step. Finally, “next This not only informs those who step meetings” can integrate the

66 67 have prayed and given, but it can also strengthen the students’ CONCLUSION understanding of, and commitment Formative, lasting change may to, mission outcomes. The resultant happen as a result of isolated short- encouragement that they may term mission trips. However, an receive from some supporters approach that demands a more can also help to undergird their robust view of STM, informed by commitments. Christian formation through the Along with the ongoing church and home in philosophy and debriefing and recounting of method, may provide an optimized experiences, participants need to approach for families and churches also be involved in similar cross- alike. If wisdom is granted by God, cultural service at home. Mission the STM participant may develop principles and practice have to live greater gospel understanding of and breathe as they do, where they himself, his family, the church, the are, and wherever they may go. The lost, the world, and how each of distinction here is that, as was the these point to the immeasurable case in preparing them to go, when worth and glory of God. If that they return home, service projects is achieved, then perhaps the act as a continuation of what has doxological criteria that Jonathan taken place. Ideally, this hands-on Edwards offered to a missionary exercise, then, becomes another step society gathering more than 200 in their pre-field progression to the years ago will, in some sense, have next short-term deployment. been met: “. . . the glory of God, In an approach to STM that is a regard to his honor and praise rooted in Christian formation and in the spread of the gospel, ought Great Commission understanding, to be the governing motive in the pre-field, on-field, and post-field all missionary exertions and the movements must be understood in animating principle in the breast of light of, and made subordinate to, missionaries.” a broader formational framework. ENDNOTES The off-field elements of short-term 1 Walter Kaiser, Mission in the Old Testament mission are crucial to a formational (Grand Rapids: Baker, 2000), 7. approach, as these are the means to 2 Andreas Köstenberger and Peter O’Brien, establish true understanding and Salvation to the Ends of the Earth (Downers wisdom, in regard to the STM trip Grove: InterVarsity, 2001), 27. 3 itself. Desmond Alexander, “Further Observa- tions on the Term ‘Seed’ in Genesis,” Tyn-

68 69 dale Bulletin 48 (1997), 363. For additional knoll: Orbis, 1990), 78. discussion on a singular, rather than plural, 18 Eckhard Schnabel, Jesus and the Twelve, understanding of “seed” in Genesis 3:15, see vol. 1 in Early Christian Mission (Downers also James Hamilton, God’s Glory in Salva- Grove: InterVarsity, 2004), 355. tion through Judgment (Wheaton: Crossway, 19 Ibid., 355-56. 2010), 75-76. 20 William Larkin, “Mission in Acts,” in Mis- 4 John Sailhamer, The Meaning of the Penta- sion in the New Testament, ed. William Lar- teuch (Downers Grove: InterVarsity, 2009), kin and Joel Williams (Maryknoll: Orbis, 221-23. Also see John Sailhamer, “Genesis,” 1998), 177. in vol. 2 of The Expositor’s Bible Commen- 21 Ibid., 185. tary, ed. Frank E. Gaebelein (Grand Rapids: 22 James Hamilton, God’s Indwelling Presence Zondervan, 1990), 55-56. (Nashville: B&H Academic, 2006), 85. 5 John Stott, “The Living God is a Missionary 23 Plummer, “The Great Commission in the God,” in Perspectives on the World Christian New Testament,” 9. Movement, 3rd ed., ed. Ralph Winter and Ste- 24 DeYoung and Gilbert, What is the Mission of ven Hawthorne (Pasadena: William Carey, the Church?, 62. 1999), 4. 25 For an historical overview of the develop- 6 Walter Kaiser, “Israel’s Missionary Call,” in ment of short-term missions philosophy, Perspectives on the World Christian Move- terminology, and use in relationship to lon- ment, 3rd ed., ed. Ralph Winter and Ste- ger-term service personnel see Brian How- ven Hawthorne (Pasadena: William Carey, ell, Short-Term Mission: An Ethnography of 1999), 11. Christian Travel Narrative and Experience 7 Christopher Wright, The Mission of God (Downers Grove: IVP Academic, 2012), (Downers Grove: InterVarsity, 2006), 503. 69-101. Within this discussion, Howell notes 8 Ibid., 502-03. that simultaneously advances in air travel 9 Kevin DeYoung and Greg Gilbert, What is technology, global air travel infrastructure, the Mission of the Church? (Wheaton: Cross- and a spike in disposable income, from the way, 2011), 43. late 1960’s through the 1980’s correlate to the 10 Ibid. growth in STM. 11 Gregg Allison, Sojourners and Strangers: The 26 Ibid. Doctrine of the Church (Wheaton: Crossway, 27 Enoch Wan and Geoffrey Hart, “Comple- 2012), 140-41. mentary Aspects of Short-Term Missions and 12 Köstenberger and O’Brien, Salvation to the Long-Term Missions: Case Studies for a Win- Ends of the Earth, 19. Win Situation,” in Effective Engagement in 13 Robert Plummer, “The Great Commission Short-Term Missions, ed. Robert Priest (Pasa- in the New Testament,” The Southern Baptist dena: William Carey, 2008), 65-66. Journal of Theology 9.4 (2005): 4. 28 Empirical data is mixed in establishing 14 Ibid., 9. a strong correlation between short-term 15 Ibid. deployment and long-term engagement in 16 John Harvey, “Mission in Matthew,” in longitudinal studies. For example, see Scott Mission in the New Testament, ed. William Moreau, “Short-term Missions in the Con- Larkin and Joel Williams (Maryknoll: Orbis, text of Missions, Inc.” in Effective Engagement 1998), 131-32. in Short-Term Missions, ed. Robert Priest 17 Lucien Legrand, Unity and Plurality (Mary- (Pasadena: William Carey, 2008), 1-34.

68 69 29 Howell, Short-Term Mission, 20. thy Paul Jones (Nashville: B&H Academic, 30 Timothy Paul Jones and Michael Wilder, 2009), 153. “Faith Development and Christian Forma- 40 Steve Keels and Dan Vorm, Transparenting tion, “ in Christian Formation: Integrating (Nashville: B&H, 2006), 71-73. Theology and Human Development, ed. James 41 Merton Strommen and Richard Hardel, Estep and Jonathan Kim (Nashville: B&H Passing on the Faith (Winona: Saint Mary’s, Academic, 2010), 193. 2000), 81. 31 Wayne Grudem, Systematic Theology: An 42 Joseph Hellerman, When the Church Was a Introduction to Biblical Doctrine (Grand Rap- Family (Nashville: B&H Academic, 2009), ids: Zondervan, 1994), 445. 223-28. 32 Ibid. 43 Greg Ogden, Transforming Discipleship 33 Paul Barnett, The Second Epistle to the Corin- (Downers Grove: InterVarsity, 2003), 105- thians (Grand Rapids: Eerdmans, 1997), 208. 17. The author outlines a model of disciple- 34 Anthony Hoekema, Created in God’s Image ship and formation that is derived from the (Grand Rapids: Eerdmans, 1986), 216. following Pauline epistolary themes: “imita- 35 Michael Wilder and Shane Parker, Trans- tion” of a model (1 Cor 4:16; “identification” formission: Making Disciples through Short- with the mentor (1 Thess 2:7); “exhortation” Term Missions (Nashville: B&H Academic, to live faithfully (2 Tim 4:5); and “participa- 2010), 118-19. tion” in partnership with the disciple (Rom 36 Gary Parrett and Steve Kang, Teaching the 1:11-12). Faith, Forming the Faithful (Downers Grove, 44 Tom Telford, All-Star Missions Churches IL: IVP Academic, 2009), 412. Parrett and (Grand Rapids: Baker, 2001), 133-34. Steve Kang emphasize a comprehensive 45 Wilder and Parker, Transformission, 217-18. approach to Christian formation, within the 46 See John Piper, Let the Nations Be Glad context of the church as New Covenant com- (Grand Rapids: Baker, 2003), 22-27, for a munity. The writers note that “three great more extensive listing of texts outlining God’s tasks” of the church, historically and contem- intention that all mission be for His glory, as porarily, have been worship, formation, and it is established among the nations. outreach, which are interrelated and overlap- 47 Gregg Allison, Historical Theology (Grand ping. Rapids: Zondervan, 2011), 28-29. 37 Although the longitudinal study focuses on 48 Paul Hiebert, Cultural Anthropology (Grand “religious continuity” and “faith transmis- Rapids: Baker, 1983), xvi. sion,” rather than biblically-rooted norms of 49 David Livermore, Serving with Eyes Wide Christian formation, the findings offered in Open (Grand Rapids: Baker, 2006), 111. Vern Bengston, Norella Putney and Susan Livermore offers his theory of “Cultural Harris, Families and Faith: How Religion is Intelligence,” which provides a framework Passed Down across Generations (New York: specifically designed to assist STM partici- Oxford, 2013) indirectly support the catalog pants in becoming more adept at navigating of community norms presented here. cross-cultural experiences with understand- 38 Priest, Effective Engagement in Short-Term ing. See also David Livermore, Cultural Missions, ii-iv. Intelligence (Grand Rapids: Baker Academic, 39 Jay Strother, “Family-Equipping Ministry: 2009). Church and Home as Cochampions,” in 50 Bruce Demarest, The Cross and Salvation: Perspectives on Family Ministry, ed. Timo- The Doctrine of Salvation (Wheaton: Cross-

70 71 way, 1997), 411. Demarest outlines these 57 Kathy Hicks, Scaling the Wall (Waynesboro: practices as “abiding in Christ (John 15:4, Authentic, 2003), 183. 7), walking in the light of God’s presence (1 58 Duane Elmer, Cross-Cultural Servanthood John1:7), holding fast to their Christian pro- (Downers Grove: InterVarsity, 2006), 93. See fession (Rev 2:25; 3:11), purifying themselves also Richard Slimbach, “First, Do No Harm,” from sin (1 John 3:3), continuing in Christ’s Evangelical Missions Quarterly 36 (2000): teaching (John 14:23; 15:7), and submitting 439. to providential discipline (John 15:2).” 59 Donald Whitney, Ten Questions to Diagnose 51 Kyle Strobel, Formed for the Glory of God Your Spiritual Health (Colorado Springs: (Downers Grove: InterVarsity, 2013), 13. Navpress, 2001), 34-35. 52 John Piper, Counted Righteous in Christ 60 Donald Whitney, Spiritual Disciplines for the (Wheaton: Crossway, 2002), 80. Christian Life (Colorado Springs: Navpress, 53 Eckhard Schnabel, “Wisdom,” in New Dic- 1991), 206-07. tionary of Biblical Theology, ed. Desmond 61 Sherwood Lingenfelter and Marvin Mayers, Alexander, Brian Rosner, Donald Carson, Ministering Cross-Culturally (Grand Rapids: and Graeme Goldsworthy (Downers Grove: Baker, 2003), 24-25. InterVarsity, 2000), 843-48. 62 Ibid. 54 Roger Peterson, Gordon Aeschliman, and 63 David Johnstone, “Closing the Loop: Wayne Sneed, Maximum Impact Short-Term Debriefing the Short-Term College Mission Mission (Minneapolis: STEM, 2003), 128. Team,” Missiology 34 (2006): 525. 55 Wilder and Parker, Transformission, 201. 64 Jonathan Edwards, “To the Glory of God,” 56 Judy TenElshof, “Selecting and Screening in Classic Texts in Mission and World Chris- Volunteers for Service,” in The Short-Term tianity, ed. Norman Thomas (Maryknoll: Missions Boom, ed. Michael Anthony (Grand Orbis, 1995), 60. Rapids: Baker, 1994), 65-66.

70 71 JDFM 4.2 (2014): 72-102

Perceptions of Spiritual Formation Among Nontraditional Seminary Students JAKE DUNLOW

Higher education, while never a completely Jake Dunlow holds a Master stagnant field, is experiencing what has of Divinity and a Doctor been called a ‘flurry’ of changes in recent of Education from South- years, driven mainly by technology. The eastern Baptist technology of inexpensive computers, high Theological Seminary. He speed internet, and high quality multimedia serves as senior pastor of Vassar Road Baptist Church in educational delivery systems have allowed Poughkeepsie, New York. He for increased flexibility in higher education also serves as an adjunct pro- fessor at Mid-America Baptist so that students can easily take courses and Theological Seminary’s New York campus. earn degrees from colleges and universities that are in different cities, states, or even countries through means of nontraditional education. As one writer has noted, we are in the midst of a “distance-education boom” that is taking place, with the main reason being “a convergence of AV hardware, networking, and collaboration software technologies that collectively enable teachers to deliver good interactive online education.” Along with online education, another form of nontraditional education has grown in popularity, that being hybrid education.

72 73 Both online and hybrid forms of importance of involving the student nontraditional education owe their adequately through the learning existence to modern technological experience. While these first two advancements. issues can be true of any higher Theological seminaries are learning a final issue that comes also experiencing effects from with distance education particularly the ‘boom’ of distance education. deals with theological education. Nontraditional education Hines, et. al. notes that theological courses have become increasingly education requires “mutual available in seminaries throughout nourishment of faith and intellect.” the country. Though there are Theological seminaries exist for challenges with theological more than academic knowledge, institutions of higher learning they must involve spiritual using nontraditional education, formation. Spiritual formation has more schools are starting to see been and is a critical component the potential it offers. Yet, this of Christian higher education, potential is tempered by the a philosophy that is seen in the reluctance of some institutions The accreditation standards by both reluctance stems from a variety of the Association of Biblical Higher issues. Education and the Association A major issue that causes of Theological Education. A reluctance among theological seminary that uses nontraditional schools is the fear of “emphasizing education courses is charged with convenience over quality.” This the responsibility of taking this fear of being promotionally into account. Thus, they have to driven has given rise to much of approach distance education with a the criticism among schools that dual purpose of academic excellence are weighing distance education and spiritual growth, both of which options. A second issue that is ultimately are to aid the local raised among schools considering, church. Nontraditional theological or that are engaged in distance education “must incorporate education, is that there can expectations of ministry to enhance be too great a focus or “undue the study of theology.” While these emphasis” on the delivery system challenges exist, seminaries are or technology and too little focus nonetheless utilizing nontraditional on the contribution a learned education. faculty member can bring or on the The Association of Theological

72 73 Schools ruled in 2012 that were surveyed on their mentor and seminaries may offer accredited spiritual formation practices while Master of Divinity degrees through students at seminary. nontraditional means. According to the Educational and Degree MENTORING AND MINISTRY program standards, seminaries PREPARATION may offer courses or whole degrees The concept of mentoring through extension centers , transcends time. While the modern “exclusively online” , or through idea of mentoring dates back to “a blend of intensive classroom Homer’s Odyssey , the practice and online instruction,” which is develops through-out the pages also known as hybrid education. of Scripture. From Moses and Schools now have the freedom to Joshua, Ruth and Naomi, Paul and offer more accredited masters level Timothy, mentoring is a biblical degree programs to students seeking practice and was the “way of life in ministry preparation through Bible times.” nontraditional means. In our modern world, the This research was conducted literature on the subject of with the purpose of studying mentoring has been somewhat students who choose to attend staggering over recent decades, as seminary through a nontraditional an extensive amount of scholarship means of online, hybrid, and developed in this historic discipline. extension centers. Specifically, The result of this emphasis is that exploring the relationship the value of mentoring has been between mentoring and the recognized in many fields and spiritual formation practices of industries, and “cuts across all seminary students taking part academic disciplines, professions, in nontraditional theological and contexts.” The value is education. seen through positive impacts in The students researched for this areas of career growth, training, article included 1380 students from development, and retention. three evangelical seminaries. Each Mentoring has also, over the past student was enrolled in master’s decade, been studied in depth as level programs and attend class it relates to theological education. through nontraditional means of These studies have shown that there online, hybrid, and or extension is value in a mentor relationship centers. The participating students for seminary students, as it aids

74 75 in “forming and transforming the defined spiritual formation as the character, values, abilities, and “intentional and systematic process thoughts” of seminary students. of growing into the image of Christ Additionally, these relationships aid through obedience to the Scriptures in forming students into ministers , by the power of the Holy Spirit and they have a valuable impact on in our total personality.” Davis the development of students while argues that spiritual formation is they are in school. Mentoring essentially made up of three parts that occurs while in seminary, or elements. Spiritual formation research has shown, also can have is first, a process. He writes: a positive impact on students once “attaining complete spiritual they graduate and begin serving maturity is a lifelong process”. in the ministry field. Pyeatt has Secondly, it is God working in a found that as a student is more believer as an “act of grace in the thoroughly mentored, his likelihood believer’s life.” Thirdly, it is human of retention in the ministry is effort working with the Holy increased. Yet, there has been Spirit or “cooperation with the little to no research among the Holy Spirit.” To synthesize Davis, importance of mentoring in relation spiritual formation is a process to to the spiritual formation practices become spiritually mature that among nontraditional seminary involves God working in a believer students. and man cooperating with God. This research, in studying SPIRITUAL FORMATION AND evangelical seminaries, sought MINISTRY PREPARATION to use a working definition that There have been a plethora of is theologically inline with the evangelical definitions given biblically faithful view-point of for spiritual formation. Many the schools that were involved. It theologians and Christian educators also sought to have a definition have suggested definitions to help that takes into consideration the understand the concept. Dallas explanation of spiritual formation Willard defines spiritual formation given in the latest ATS General as the “Spirit-driven process of Institutional Standards. These forming the inner world of the standards describe spiritual human self in such a way that formation as a student’s “growth in it becomes like the inner being personal faith, emotional maturity, of Christ himself.” Stranger moral integrity, and public witness.”

74 75 Taking both of these concerns, as Spiritual formation is a vital well as the literature on the subject, component of accredited theological into consideration, this article education. ATS requires that defines spiritual formation using in basic graduate degrees that Whitney, as “the biblical process are geared towards ministerial of being conformed inwardly and leadership (M.Div., and M.A.) the outwardly to the character of program must contain a spiritual Christ.” Whitney’s definition aptly formation component. Specifically, describes spiritual formation as the requirement states that “the being a process that has a goal of learning outcomes shall encompass Christian’s whole being reflecting the instructional areas of religious Christ. heritage, cultural context, personal Theological seminaries and spiritual formation, and themselves have a vested interest capacity for ministerial and public in the spiritual formation of their leadership.” students. Spiritual formation has Theological Seminaries themselves long been seen as a vital aspect of also see this as a component of Christian Higher Education. From their roles in training pastors. the beginning of higher education Southeastern Baptist Theological in the United States, a student’s Seminary, for instance, lists Spiritual spiritual formation has been crucial. Formation as one of their Core Major institutions such as Yale Competencies. Other evangelical were founded with a goal of having seminaries (New Orleans Baptist every student to “know God in Jesus Theological Seminary, Liberty Christ and answerably lead a Godly, Baptist Theological Seminary, sober life.” Columbia, likewise etc.) have a similar emphasis was formed so that students would of the importance of spiritual “know God in Jesus Christ and to formation among their students. love and serve him in all sobriety, Spiritual formation is seen as a godliness, and righteousness of vital component to the mission of life with a perfect heart and useful seminaries as they train pastors due knowledge.” In modern Christian to the fact that it is “requisite to a life Higher Education there is a specific of pastoral leadership.” emphasis on “the importance of SPIRITUAL FORMATION AND developing students spiritually as SPIRITUAL FORMATION a part of their preparation for life PRACTICES after college.” While one cannot fully measure a student’s spiritual formation

76 77 from the outside, research on this disciplines are an “absolute topic has focused on a student’s necessity” if one is going to have a self-perceived formation through “full, grace-filled, Christ-like life.” participation in spiritual disciplines. There have been many authors These studies have examined the that have given lists of biblical participant’s self-perception of spiritual disciplines. These lists all spiritual formation along with the seek to highlight biblical activities subject’s participation in certain for the purpose of fostering spiritual disciplines or practices. spiritual formation. The disciplines The focus on specific practices or are meant for use in spiritual spiritual disciplines are used in formation, and are not an end in these studies to “measure a person’s themselves. As Dallas Willard involvement” in activities that “lead writes: “the activities constituting to desirable change” and “spiritual the disciplines have no value in development.” Measuring spiritual themselves. The aim and substance disciples is an effective means of spiritual life is not fasting, because “spiritual disciplines are praying, hymn singing, frugal a catalyst for spiritual formation.” living, and so forth.” The spiritual Not only are they a catalyst for disciplines can aid a Christian in spiritual formation, but they “reveal the spiritual formation process. a believers commitment to spiritual Thus, this article uses Whitney and growth.” It is in light of this Willard and offers the definition research background, this article of spiritual formation practices as focuses on student participation biblical activities and disciplines in spiritual formation practices or that are used for the purpose of spiritual disciplines. spiritual growth and formation. Whitney describes spiritual For this research, Thayer’s list disciplines as “those personal and of 10 spiritual disciples was used, corporate disciplines that promote along with her Christian Spiritual spiritual growth.” He goes on to Practices Profile. Thayer’s 10 describe spiritual disciplines as disciplines are Prayer, Confession, being a “catalyst,” a “channel,” and Evangelism, Worship, Bible a “means,” of spiritual growth and Study, Fellowship, Stewardship, formation. Willard argues that Service, Examen of Conscious, and practicing the spiritual disciplines Meditation. Thayer then groups is essential to a person’s spiritual these 10 disciplines into four formation. He argues that spiritual spiritual discipline modes as seen in

76 77 the chart below: Table 1 CSPP MODES and Descriptions Spiritual Mode Description Spiritual Practice Transcendent Scale Growing through a relationship Primary: with God. This assesses a person’s Prayer relationship with God. There are Repentance 16 questions for this scale, from 3 Worship primary and 3 secondary spiritual practices. Secondary: Service Stewardship Exanen of Conscience Vision Scale Growing through participation Primary: with the Word of God. This Bible Reading assesses a persons Involvement with Meditation the Bible. There are 12 questions for this scale, from 2 primary and 2 Secondary: secondary spiritual practices. Stewardship Woship Reflection Scale Growing through critical Primary: reflection. This assesses a person’s Examen of participation in critical reflection Conscious of culture and one;s own life. There are 10 questions for this Secondary: scale, from 1 primary and 2 Bible Reading secondary spiritual practices. Stewardship New Life Scale Growing through relationships Primary: with others. This assesses a person’s Evangelism participations in relationships with Fellowship others. There are 12 questions Service from this scale from 4 primary Stewardship spiritul practices. Secondary: None

78 79 These disciplines were used to population of the schools was 8875 measure a student’s involvement in at the time of the survey. spiritual formation practices and to Each of the three schools sent an determine what relationship, if any, email inviting their students to is found between mentoring and take part in this survey. If a student involvement in these practices. decided to participate, they went to the survey, which was hosted RESEARCH PROCEDURES by Survey Monkey. Out of the In order to effectively investigate 8875 students who were invited to the research purpose, this study participate, 1510 students logged used a quantitative approach. into the survey site. Of the 1510 Quantitative research was chosen who logged in, 1380 students chose for this project for a number of to continue past the informed reasons, one of which is that much consent page and actually take the of the research in the field of survey. mentoring is “qualitative as opposed The survey consisted of three to quantitative,” especially in the parts, a demographic section, the “theological realm of mentoring.” Principles of Adult Mentoring The trouble of “finding quantitative Survey (PAMS), and the Christian data for supporting the use Spiritual Practices Profile (CSPP). of mentoring relationships in If a student reported having a developing church leaders” is a mentor, he or she would complete significant motivator to use that all three parts, if the student did not research design in this project. have mentor, he or she would only complete the demographic section Research Participants and the CSPP. The study surveyed students from three evangelical seminaries who Research Instrument were enrolled in master degree The PAMS was developed by programs, and attended course Cohen to be a self-assessment through online, hybrid, and/or instrument for mentees who were extension centers. The three schools in a higher education environment. that participated in the research The PAMS consisted of 55 were all located in the southeastern Likert-type questions that sought United States. All three schools are to measure six functions of the regionally accredited and two of mentoring relationship, these the schools have ATS accreditation. include: relationship emphasis, The total nontraditional student

78 79 informative emphasis, facilitative follows: Relationship Emphasis - dimension, confrontive emphasis, .77; Information Emphasis - .79; mentor model, and student vision. Facilitative Focus - .67; Confrontive These six dimensions are formed focus - .81; Mentor Model - .78; by behaviors that Cohen describes Student Vision - .86. as ‘required’ for a successful The CSPP, developed by mentorship. Each of these six Thayer (1996), this instrument dimensions is scored individually, studies a Christian’s participation and a final score assessing the in the spiritual formation process overall effectiveness of the survey through involvement in spiritual is then calculated. Each of the formation practices. It does not questions is given five choices for seek to determine a threshold the student to select, and each of whereas one becomes spiritually the choices are given a point value. mature once they reach a certain The answers that are available in score, but is built upon the notion the Likert format are: Not Effective, that involvement in disciplines Less Effective, Effective, Very and spiritual formation practices Effective, and Highly Effective. can result in a crucial catalyst for Each of these choices are then spiritual growth and formation. assigned a point value as follows The CSPP examines if one is Not Effective = 1 point, Less involved spiritual formation Effective =2 points, Effective = 3 practices, which can lead to points, Very Effective = 4 points, involvement in the spiritual and Highly Effective = 5 points. formation process . As Thayer Each of the points are then tallied herself notes, the CSPP is used to from the overall survey and an measure someone’s self-reported overall score is given to measure the “intensity” in the spiritual overall effectiveness of the mentor formation process, it “does relationship. not purport to assign a level of The PAMS scale has been tested achievement or maturity.” The by researchers for both reliability research that the CSPP is built and consistency. Simmons notes on shows that involvement in the that, “the reliability coefficient for ten spiritual disciplines the more the entire scale revealed an alpha likely it is that spiritual formation is coefficient (Cronbach’s Alpha) of taking place. .9490.” Likewise, the individual The CSPP takes spiritual emphasis’ reliabilities are as disciplines and applies them to a

80 81 theory of spiritual development The Likert-type scale that is used that is based on a person’s learning is a six point scale that ranges has – their grasping and transforming. the following response: N = Never, The ten spiritual disciplines should VR = Very Rarely, R = Rarely, O = lead to a person to experience Occasionally, F = Frequently, VF = desirable change, especially spiritual Very Frequently. Thayer then gave formation. Thayer summarizes the each selection a numerical value: CSPP as being “based on a theory N=0, VR=1, R=2, O=3, F=4, of spiritual development that VF=5. recognizes the redemptive work Thayer places the ten spiritual of God in every mode of spiritual disciplines into four spiritual development. The Holy Spirit dimensions that were developed is present in the process of each using Kolb’s experiential learning mode and can transform the person theory. Thayer defines these through the learning that occurs.” spiritual dimensions as spiritual Studying a student’s participation modes or scales. To determine a in spiritual formation practices is an CSPP score the point values of each important indicator of a Christian’s answer are added together. From willingness and desire to grow this, each particular discipline can spiritually. Based on the literature, have an overall score and a mean the study of spiritual formation score. The four scales can also have practices is appropriate and helpful, a total and mean score based on as these are the God ordained the totals of the disciplines within means by which “one engages God the scale. To determine how much and others” , and are “indicators” of participation a student is engaged one who is on a “journey of faith” in, Thayer places the students into into “deeper transformation into two groups based on their scores: Christlikeness.” strong intentional participation and The CSPP is comprised of fifty weak intentional participation. For Likert-type questions. The first a student to have strong intentional section measures the frequency participation their mean score for of involvement in ten spiritual the discipline or the Scale is at disciplines. These disciplines 4.0 or higher; a weak intentional are: prayer, repentance, worship, participation is a 3.99 or lower meditation, examen of conscious, mean score. A strong intentional Bible reading and study, evangelism, participation shows the student fellowship, service, and stewardship. is actively engaged in the spiritual

80 81 formation practice, while a weak survey was taken on May 22, 2013. intentional participation shows The survey was closed eight weeks the student has weak intentional later on July 17, 2013. The data participation in the spiritual analysis of the survey responses was formation practice. done using SPSS statistical software. For the purposes of this research, the mean scores of each of the RESEARCH QUESTIONS four scales, as well as the total In order to guide the research pur- overall score for the entire CSPP, pose, this article will briefly describe are calculated and analyzed in the demographics, then focus on four the Research Questions. Also, research questions that the author the Research Questions in this developed for the study. The four article recognize this this is questions are: perceived involvement in spiritual 1. What portion of students formation practices, due to students report a mentoring relationship as a part anonymously self-reporting on their of his or her ministerial training? own perception of living out these 2. What, if any, is the relation- practices and disciplines. ship between mentoring and each of The CSPP has been found to the individual types of nontraditional have both high reliability and education? validity. The high reliability of 3. What, if any, is the relation- the CSPP comes from its internal ship between involvement in spiritual consistency: the coefficient alphas formation practices and each of the for the four spiritual modes into individual types of nontraditional which the ten disciplines fall education? range between .84 and .92. The 4. What, if any, is the relation- Transcendent Scale has a coefficient ship between mentoring and involve- alpha of .92, the Vision Scale ment spiritual formation practices? has a coefficient alpha of .89, the Reflection Scale has a coefficient RESEARCH FINDINGS alpha of .84, and the New Life Scale The following analyses the results from has a coefficient alpha of .90. the 1380 nontraditional seminary stu- The survey was open for students dents who took part in this research. to participate for a total of eight The research findings will discuss the weeks from the day the students demographic data which includes were invited by their respective age, years a Christian, and the student schools to take the survey. The first populations involvement in nontradi- tional theological education. After the

82 83 demographic information, this section up .80% and .22% of the survey seeks to answer the 4 RQs that were population, respectively. raised by the research problem. The final demographic statistic is concerned with the student’s Demographics participation in nontraditional There are three pieces of demograph- education. This particular ic information that came out of the demographic examined the particular study that were of note. These were populations of students who the age of the students, the length of participated in each of the individual time they self-identified as a Chris- types of nontraditional education tian, and their specific involvement in (online, hybrid, and extension nontraditional education. center), and how many students In the age range of the students utilized more than one type of who attend seminary through nontraditional education. nontraditional means and Of the students who participated participated in this survey, the in the study, 1,310 students took largest group of students were aged courses online, 157 students took 25 to 35, making up 32.17% of the courses through a hybrid model, survey takers. This was followed by, and 83 students took courses in order, students aged 46 to 55 at through an extension center. These 25.43%, then students aged 36 to 45 numbers do add up to more than at 24.57%, then students aged 55+ at the 1,380 survey takers, and is 14.42%, and finally students aged 18 due to the fact that students took to 24 at 3.43%. courses through multiple platforms. Students were also asked how long However, as the students answered they have been a Christian. A large this question dealing with the types majority, 84.67%, of the students of nontraditional education they self-identified as being a Christian were involved in, three students quit for more than 10 years. This is the survey, bringing the total survey followed by 12.34% of students who takers to N=1,377. The rest of the self-identified as being a Christian Tables for the demographic section for 5 to 10 years. Students who self- will reflect the new N =1,377 identified as being a Christian for number. Using cross tabulation, 3 to 4 years made up 1.97% of the the following Tables 2 to 6 below population, and students who self- give detailed information into the identified as being a Christian 1 to participation into various learning 2 years and less than 1 year made delivery systems.

82 83 Table 2 Participation in Online Courses Participation Number Percentage Total (rounded in Online to the nearest .01) Courses Yes 1310 95.13 No 67 4.87 To t a l 1377 100

Table 3 Participation in Hybrid Courses Participation Number Percentage Total (rounded in Hybrid to the nearest .01) Courses Yes 157 11.40 No 1213 88.60 To t a l 1377 100

Table 4 Participation in Extension Center Courses Participation Number Percentage Total (rounded in Extension to the nearest .01) Center Courses Yes 83 6.03 No 1291 93.97 Total 1377 100

84 85 Table 5 Participation in only one form of nontraditional education Students who Participation Number Percentage based on in Only 1 nontraditional N=1377 (rounded to the education platforms nearest .01) Online Only 1194 86.71 Extension Center Only 18 1.31 Hybrid Only 35 2.54 Total Students who only use 1 1247 90.56 plateform

Table 6 Participation in multiple forms of nontraditional education Students who Participation Number Percentage based on in multiple nontraditional education N=1377 (rounded platforms to the nearest .01) Online and hybrid Only 65 4.72

Online and Extension Center Only 8 0.58 Hybrid and extension center Only 14 1.02 Online, Hybrid and Extension center 43 3.12 Total Students who only use 1 130 9.44 plateform

The above tables give information as to In detailing the students who used one student involvement in the three forms platform 1,194 of the total 1,377 stu- of nontraditional education (online, dents (86.71%) used only online classes hybrid, and extension center). Of the as their sole delivery system. Likewise, 1,377 students who responded, 90.56% 35 of the 1,377 students (2.54%) used or 1,247 students used only 1 platform only the hybrid delivery system, and 18 for their nontraditional theological ed- of the 1377 (1.31%) used only exten- ucation, compared with 9.44% or 130 sion centers. students who used multiple platforms. Among the students who used

84 85 multiple forms of nontraditional edu- Research Questions cation, there were four combinations Research Question 1: What portion of possible: online and hybrid only, online students report a mentoring relationship and extension center only, extension as a part of his or her ministerial train- center and hybrid only, and all three ing? forms of nontraditional education. For To answer RQ1, the author analyzed online and hybrid courses, 65 students student responses to demographic (4.72%) reported participating in these question 11 of the survey, which asked, platforms. Eight students (0.58%) used “Do you currently have, or have you had, online and extension center only, while a mentor while enrolled in seminary?” 14 students (1.02%) reported using hy- In response to this question, 1377 of the brid and extension center classes only. 1380 answered the question, with 571 There were 43 students (3.12%), of the or 41.68% of the students saying they total population who reported using did or do have a mentor while enrolled all three of the types of nontraditional in seminary, while 799 or 58.32% of the means for their theological education. students said they did not have or do not Now, the focus of the article will shift have a mentor as a seminary student (see to answering the research questions Table below). raised.

Table 7 Question: “Do you have , or have you had a mentor while enrolled in seminary?” I have or have had a mentor Number Percentage Total (rounded while enrolled in seminary to the nearest .01) Yes 578 41.98 No 799 58.02 To t a l 1377 100

Research Question 2: What, if any, is ditional education. In other words, did the relationship between mentoring the way a student attended seminary and each of the individual types of have any relationship to their involve- nontraditional education? ment in mentoring? This question sought to deter- In order to effectively answer this mine what, if any, relationship existed question, two steps were taken. First, between mentoring and the student’s each student was grouped into the involvement in specific types of nontra- specific combination by which they

86 87 reported taking nontraditional class- their overall scores on the PAMS were es. This led to seven combinations by analyzed to determine if there was a sta- which a student could take a class (see tistically significant difference among Table 8 below). Then, the student’s the various combinations of nontradi- answers to both question 11 from the tional education. demographic section of the survey and

Table 8 Mentoring Involvement per each nontraditional possibility Do you To t a l currently have or have you had, a mentor while

enrolled in Center Center Online Only seminary Only Hybrid Online and Hybrid Online and Online and Extension Extension Online and Hybrid and Extension Extension and Hybrid All Types Only Center Extension Yes 21 482 38 4 16 6 11 578 No 22 712 27 4 19 8 7 799 To t a l 43 1194 65 8 35 14 18 1377

Given the information in Table (6,N=1377) = 12.47, p=.052, with 31, a Chi-Square was performed the Critical Value was below the on the data to determine if there is necessary 12.59 and the p value is any statistical significance between above .05. Thus, to answer RQ2, the seven different nontraditional there is no statistical difference scenarios and their involvement in between the type of nontraditional mentoring. The results of the Chi- education a student is involved in Square showed that the relationship and their involvement in mentoring was not statistically significant, x2 while in seminary.

86 87 Table 9 Chi-Square for All Nontraditional Possibilities Value df Asymp. Sig. (2-sided) Pearson Chi- 12.474a 6 .052 Square Likelihood 12.294 6 .056 Ratio Linear- 3.617 1 .057 by-Linear Association N of Valid 1377 Cases

Secondly, mean scores were calculat- category. The students who at- ed, and an ANOVA was performed tended seminary through Hybrid to determine if there was a statisti- courses only had mean PAMS score cally significant difference between of 192.80, which is in the Less the seven groups. The mean PAMS Effective category. For students who scores of the students and the cat- attended through a combination of egories they fell into are as follow: Hybrid and Extension Centers, their students who took all three types mean PAMS score was 195.00, a of nontraditional education had a mean score that fall into the Effec- mean PAMS Score of 208.83, which tive category. Students who used is in the Very Effective category. only Extension Centers had a mean Students who used Online Only score of 162.67, a mean score that had a mean score of 197.22, a score places them in the Not Effective cat- that is in the Effective category. For egory. The ANOVA test to compare students who used a combination the means of these scores showed no of Online and Hybrid, their mean statistically significant difference, score was 189.86, a score in the Less F(6,482) = .925, p=.477. This result Effective category. Students who shows that while the scores may have used a combination of Online and a wide range, there is no statistically Extension Center had a mean score significant difference between the of 198.50, a score that places that seven groups at a 95% confidence groups mean score in the Effective interval.

88 89 Table 10 Mean Scores of PAMS by Nontraditional Delivery System Type of Delivery System Mean Score of PAMS N Std. Deviation All Types 208.8333 18 34.89522 Online Only 197.2153 418 44.79135 Online and Hybrid 189.8571 21 40.67836 Online and Extension 198.5000 4 49.08836 Center Hybrid Only 192.8000 10 38.49618 Hybrid and Extension 195.0000 6 33.24455 Center Extension Center Only 162.6667 6 56.65216 To t a l 196.7909 483 44.24141

Table 11 ANOVA of Mean Scores of PAMS by Nontraditional Delivery System Sum of Squares df Mean Square F Sig. Between 10872.253 6 1812.042 .925 .477 Groups Within 932547.627 476 1959.134 Groups To t a l 943419.880 482

In conclusion to RQ2, among the Research Question 3: What if students who attend seminary any, is the relationship between through the various nontraditional involvement in spiritual formation delivery systems, there is no statis- practices and each of the individual tically significant difference among types of nontraditional education? the groups in relation to either be- In response to RQ3, the researcher ing mentored nor the self-perceived used student responses to the CSPP quality of the mentorship through portion of the survey and analyzed scoring of the PAMS. them based on their participation

88 89 in nontraditional education. The revealed that in the Transcendent CSPP results in four Spiritual Scale, there was a significant differ- Modes, with each mode having a ence, F(6,1222) = 2.250, p= .036. mean score. The Spiritual Modes This data indicates that among the are: Transcendent Scale, Vision scales and total average score, only Scale, Reflection Scale, and New the Transcendent Scale contains a Life Scale. The descriptions of these statistically significant difference, scales can be found up in Table 1. with a p value of below the .05 level For RQ3, the mean scores for the 4 necessary for statistical significance Scales will be analyzed among the at a 95% confidence interval. different nontraditional scenarios, A Bonferroni post-hoc was per- as well as the mean overall scores of formed for the significant differ- the CSPP. ence in the Transcendent Scale and The Total Average Score of the showed the significance is located CSPP ANOVA shows no statistical between the online-only (M=4.14, difference between involvement SD=1.78) and Online and Hybrid in the individual types of nontra- groups of students (M=4.064, ditional education and reported SD=1.73), with the significance involvement in spiritual forma- of this pair being, p=.029. Thus, tion practices, F(6,1222) = .365, the students who. took online-only p=.901. For the individual scales of classes had a statistically signifi- the CSPP, there was no significant cantly higher score on the Tran- difference found in the Reflection scendent Scale than those who took Scale, F(6,1222) = .366, p=.882; a combination of hybrid and online the Vision Scale, F(6,1222) = courses, There rest of the pairings .296, p = .952; and in the New in the Bonferroni led to no statisti- Life Scale, F96,1222) = 1.1213, cal levels of significance. The tables p = .297. However, the ANOVA below have the scores and ANOVA.

90 91 Table 12 Mean Scores by Spiritual Mode and Specific Type of Nontraditional Educational Participation. Type of Mean Score Mean Score Mean Score Mean N Delivery transcendent Reflection Vision Scale Score New System scale Scale Life Scale Ally Types 4.094 - 4.402 - 3.961 - 3.397 - 34 Strong Strong Wea k Wea k Online 4.142 - 4.417 - 3.970 - 3.472 - 1072 Only Strong Strong Wea k Wea k Online 4.064 - 4.272 - 3.925 - 3.620 - 52 and Strong Strong Wea k Wea k Hybrid Online 4.050 - 4.406 - 3.903 - 3.833 - 6 and Strong Strong Wea k Wea k Extension Centers Hybrid 4.122 - 4.246 - 3.904 - 3.492 - 32 Only Strong Strong Wea k Wea k Hybrid 4.079 - 4.344 - 3.875 - 3.327 - 14 and Strong Strong Wea k Wea k Extension Center Extension 4.023 - 4.341 - 4.019 - 3.878 - 13 Center Strong Strong Strong Wea k Only To t a l 4.134 - 4.402 - 3.965 - 3.481 - 1223 Strong Strong Wea k Wea k

Note: Strong = Strong Intentional Participation; Weak = weak Intentional participation 82

90 91 Table 13 ANOVA for Table 12 Sum of df Mean F Sig. Squares Square Transcendent Between 2.403 6 .401 2.250 .036 Scale Groups Within 216.521 1216 .178 Groups Total 218.924 1222 Reflection Scale Between .650 6 .108 .396 .882 Groups Within 332.159 1216 .273 Groups Total 332.809 1222 Vision Scale Between .421 6 .070 .267 .952 Groups Within 320.250 1216 .263 Groups Total 320.672 1222 New Life Scale Between 4.439 6 .740 1.213 .297 Groups Within 741.928 1216 .610 Groups Total 746.367 1222 SF SAVG Between .471 6 .078 .365 .901 Groups Within 261.015 1216 .215 Groups Total 261.486 1222

In conclusion to RQ3, there was spiritual formation practices among no statistically significant differ- the total average score of the CSPP. ence between the combination of In other words, there was not a nontraditional delivery systems and relationship between involvement

92 93 in spiritual formation practices and involvement in spiritual formation the type of nontraditional theologi- practices among all nontraditional cal education. students. When the four scales are broken To answer RQ4, a T-test was down individually, there was also used to compare the mean spiri- no significant difference among tual formation practice scores of the Vision, Reflection, or New Life students who were mentored as scales. However, there was a statis- compared to students who were not tically significant difference in the mentored in order to determine if means found in the Transcendent there was a significant difference Scale. This was located between between the groups. Furthermore online only and those who used a a Pearson’s Correlation was also combination of online and hybrid utilized to determine correlation courses. There was no relationship between having a mentor and score between type of nontraditional on the CSPP. education and spiritual formation Once the T-test was run, the in- practices, except online only stu- formation indicated that there was dents scored statistically signifi- a statistically significant difference cantly higher than students who in the CSPP Total Average Scores took a combination of online and of students who had a mentor hybrid course. verses those who did not. The mean Research Question 4: What, if of the total average CSPP Score of any, is the relationship between students who did have a mentor was mentoring and involvement in spir- 4.07, while the mean score of those itual formation practices? who did not have a mentor was 3.95 The final RQ sought to deter- (See Table 14 Below). These scores mine if there was any relationship indicate that the average mentored between mentorship and a student’s students score is in the Strong involvement in spiritual formation category of the CSPP and the practices. For this question, the averaged non-mentored student is students were not broken down in the Weak category of the CSPP. into specific involvement in non- There is a statically significant traditional education, but were higher CSPP score for students analyzed by their involvement in who were mentored (M=4.07, SD a mentorship and their answers to = .491) than students who were not the CSPP. The goal of this ques- mentored (M=3.95, SD = .439), tion was to determine if there was t(1221) = 4.501, p = .000 (See correlation between mentoring and Tables 14,15 below).

92 93 Table 14 CSPP Total Average Scores Do you N Mean Std. Deviation Std. Error currently have, Mean or have you had, a mentor while enrolled in seminary CSPP Yes 445 4.0749 - .49121 .02329 To t a l Strong AVG No 778 3.9521 - .43949 .01576 Wea k

Table 15 T-Test Statististics for CSPP Total Average Scores for Table 14 Levene’s Test T-test for for Equality Equality of Variances Means F Sig. T df Sig. (2-tailed) SFS Equal .011 .915 4.50 1221 .000 AVG variances 4 assemed Equal 4.37 842. .000 Variances 0 728 not assumed

Table 15 Cont’d T-Test Statististics for CSPP Total Average Scores for Table 14 continued Mean Difference Std. Error 95% Confidence Difference Interval of the Difference Lower Upper .12287 .02728 .06935 .17639 .12287 .02812 .06768 .17805

94 95 Among the four scales of the CSPP, a SD=.417), t(1221) = 1.319, p=.187. T-Test was also done to determine if there The Vision Scale did have a statistical- was a statistically significant different be- ly significant difference between students tween the mentored and non-mentored who were mentored (M=4.05, SD=.521) groups. The Reflection scale showed and non-mentored students (M=3.92, no statistical significance between the SD=.501), t(1221)=4.310, p=.000. The mentored group (M=4.15, SD = .613) New Life Scale also had a statistically sig- and the non-mentored group (M=4.13, nificant difference between students who SD=.462), t(1221) = .680, p=.496. were mentored (M=3.678, SD=.730) The Transcendent Scale also showed and non-mentored students (M=3.37, no statistical significance between the SD=.788), t(1221) = .018, p=.000. mentored group (M=4.42, SD=.433) Below shows the means scores and t-tests and the non-mentored group (M=4.39, of the four scales of the CSPP.

Table 16 Mean Scores of CSPP Scales Based on Involvement in Mentoring Do you currently N Mean Std. Std. Error have, or have you Deviation Mean had, a mentor while enrolled in seminary? RO Yes 445 4.1488 .61302 .02906 Strong No 778 4.1277 .46198 .01656 Stong CE Yes 445 4.4242 .43312 .02053 Strong No 778 4.3910 .41732 .01496 Strong AC Yes 445 4.0493 .52110 .02470 Strong No 778 3.9190 .50135 .01797 Wea k AE Yes 445 3.6775 .73033 .03462 Wea k No 778 3.3706 .78833 .02826 Wea k

94 95 Table 17 T-Test for Mean Scores of the Phases of the CSPP based on Mentor Involvement Levene’s Test t-test for for Equality Equality of Variances of Means F Sig. t df Sig. (2-tailed) Reflection Equal 6.465 .011 .680 1221 .496 Scale Variances Assumed Equal .631 734. .528 Variances 996 Not Assumed Transcendent Equal .669 .414 1.319 1221 .187 Scale Variances Assumed Equal 1.306 896. .192 Variances 314 Not Assumed Vision Scale Equal .227 .634 4.310 1221 .000 Variances Assumed Equal 4.265 895. .000 Variances 209 Not Assumed New Life Equal 5.576 .018 6.726 1221 .000 Scale Variances Assumed Equal 6.867 983. .000 Variances 410 Not Assumed

96 97 Table 17 Cont’d T-Test for Mean Scores of the Phases of the CSPP based on Mentor Involvement Mean Std. Error 95% Confidence Difference Difference Interval of the difference Lower Upper .02110 .03102 -.03976 .08197

.02110 .03345 -.04456 .08677

.03317 .02515 -.01617 .08251 .03317 .02540 -.01669 .08303 .13030 .03023 .07099 .18960 .13030 .03055 .07034 .19025

Finally, a Pearson’s Correlation student has a mentor was (r=-.038, Coefficient was calculated among N=1223, p=.187), indicating there the average total score on the CSPP was no correlation between having a and the four scales. The Pearson’s mentor and their score on this CSPP Correlation Coefficient for the total scale. The Pearson Correlation for average is a significant correlation the Reflection Scale was (r=-.019, (r= -.128, N=1223, p=.000). This N-1223, p=.496), indicating there indicates that there is a correla- was no correlation between being tion between being mentored and mentoring and their score on this one’s perceived spiritual formation CSPP scale. The Pearson Correla- through involvement in spiritual for- tion for the New Life Scale was mation practices based on answers (r=-.189, N=1223, p=.000), which given on the CSPP. shows there was a statistical correla- A Pearson’s Correlation Coef- tion between being mentored and ficient was also calculated on the having a higher score on the New four individual scales of the CPSS as Life Scale of the CSPP. The Pearson well. The Pearson Correlation statis- Correlation for the Vision Scale was tic for the Transcendence scale and (r=-.122, N=1223, p=.000), demon- answer to Q11 of whether or not the strating that there was a statistical

96 97 significant correlation between As nontraditional education be- being mentored and their score on comes more prevalent in the future, the Vision Scale of the CSPP. seminaries must strive to aid in con- necting their off-campus students CONCLUSION to mentor opportunities. The best There are students who are choosing place to find these opportunities to use nontraditional educational is in and through the local church. delivery methods to complete their Nontraditional education may help seminary training, this data shows to further connect and strengthen over 1000 of whom that is the case. the relationships between semi- With this new reality, questions naries and local churches, as there come about how students are prop- will be greater dependence as some erly trained. This research focused students move away from the brick on two such concerns of seminary and mortar choice for their seminary training, mentoring and a student’s training. The local churches will involvement in the spiritual forma- give the seminaries greater reach to tion process through spiritual forma- connect their students to pastors for tion practices. This research found purposeful mentorships that will that those students who were men- aid in the spiritual growth of their tored reportedly were more involved students. in spiritual formation practices than those who were not mentored. The Research Application—Local Church conclusion of this article will focus This research also has potential on the relationship between the two, application to local church mem- which was addressed in RQ4, and bers and pastors as well. The field how that impacts both the seminary of Christian higher education and the local church. carries with it an “underlying goal”

Research Application—Seminary of “Christian transformation and This is important as it gives fur- spiritual growth.” The goal of ther evidence to the importance of spiritual growth is also applicable having seminary students engaged and necessary to the local church. In in a mentor relationship. From this fact, Lawson argues that one of the research, it can be seen that among goals of that which is learned in the these students, having a mentor did field of Christian Education is to use aid in promoting spiritual formation the information for “positive trans- practices, yet, less than half of stu- formative growth in the church.” dents were involved in a mentorship. Given the importance of the local

98 99 church, this research has at least two Scripture and research both indicate potential applications for the local the importance of quality mentoring church based on its findings with for spiritual growth. A church could regard to spiritual practices and have a program, either formal or in- spiritual formation. formal, where those who are mature The first application for the local in the faith can meet regularly with church is based upon the findings of those who are immature or new in RQ4, which found that there was a the faith, and have them walk the positive relationship between men- younger believer through the basics toring and involvement in spiritual of the Christian life: such as how to formation practices as measured in read the Bible, prayer, and evange- the CSPP. Mentoring, is biblically lism training. As the research also important and can be seen in ex- indicates, even those who are more amples that range from Moses and mature in their faith can benefit Joshua to Paul and Timothy. A local from a mentor. A culture of mento- church could embrace a mentoring ring would be valuable in any local program that in turn has the poten- church. tial to aid in the spiritual formation A second application of the of its members. Paul, in Titus 2, research for local churches is in gives instruction regarding this: regards to the focus of spiritual for- But as for you, teach what accords mation practices. Seminary students, with sound doctrine. Older men are to both those who were mentored and be sober-minded, dignified, self-con- those who were not, had scores that trolled, sound in faith, in love, and in steadfastness. Older women likewise were in the Strong category in the are to be reverent in behavior, not slan- Transcendent and Reflection scales, derers or slaves to much wine. They are which had disciplines like prayer to teach what is good, and so train the and worship. Yet students who were young women to love their husbands mentored and those who were not and children, to be self-controlled, pure, working at home, kind, and sub- both scored in the Weak category missive to their own husbands, that in the New Life Scale, which pri- the word of God may not be reviled. marily emphasized disciplines of Likewise, urge the younger men to be evangelism and fellowship. While self-controlled. Show yourself in all many factors could influence these respects to be a model of good works, and in your teaching show integrity, findings, the application for local dignity, and sound speech that cannot churches would center on a diligence be condemned, so that an opponent to teach and to encourage partici- may be put to shame, having nothing pation in many spiritual disciplines. evil to say about us. (Titus 2:1-8, ESV)

98 99 Also, for the pastor of the local church, it is helpful to constant- and Sharon Waller, “Online Theological Education: A Case Study of Trinity School ly examine one’s spiritual disci- of Ministry. Christian Higher Education 8, pline practices in order to ensure (2009), 32 well-roundedness and faithfulness to 6 Alfred Rovai and Jason Baker, “Sense of “ the God-given means we are to use Community: A Comparison of Students in the Spirit-filled pursuit of Godli- Attending Christian and Secular Universi- ties in Traditional and Distance Education ness.” Programs Christian Scholar’s Review 33, n.4 This conclusion gives a summary (2004), 474 of how seminaries and local church- 7 Ibid. es can benefit from this research, 8 Ibid. 9 and there are no doubt other ap- Hines, McGee, Waller, and Waller, “Online Theological Education”, 32 plications that could be found. 10 James Estep, and Mark Maddix “Spiritual Applications that could focus on Formation in Online Higher Education accountability for students in their Communities” Christian Education Journal spiritual growth, increased empha- 7, n.2 (2010), 423 11 sis on student’s seeking out mature Hines, McGee, Waller and Waller, “Online Theological Education”, 35 believers by which to be mentored, 12 Association of Theological Schools,Educa - and the need for local churches to tional and Degree Program Standards (2012) take a more active role in aiding the :30 accessed September 4, 2012, www.ats. spiritual growth of seminarians. edu/Accrediting/Documents/DegreePro- gramStandards.pdf 13 ENDNOTES Ibid, 32 14 Ibid, 32 1 Michael Cusumano, “Are the Costs of ‘Free’ 15 George Coulter, “Mentoring for Minis- Too High in Online Education?” Communi- try: Balancing Theory and Praxis in Chris- cations of the ACM 54, n.4 (2013), 26 tian Higher Education” (EDD Diss, Talbot 2 M. Natarajan, “Use of Online Technology for School of Theology, 2003), 4 Multimedia Education.” Inforamtion Services 16 Beverly Jane, “Mentoring in Teacher Edu- and Use 26, n.3 (2006), 249 cation” in Handbook of Teacher Education 3 Pam Derringer, “Going the Distance: Tech- ed. Tony Townsend and Richard Bates (New nology convergence powers the growth of York: Springer, 2007), 180 online education.” Technology and Learning 17 Paul Wilson and W. Johnson, “Core Values 30, n.10 (2010), 42 for the Practice of Mentoring. Journal of Psy- 4 Thomas Toch, “In an Era of Online Learning, chology and Theology 29, n.2. ( 2001), 121 Schools Still Matter” Phi Delta Kappan 91, – 130 n.7 (2010), 72-74 18 Ibid, p.xiv John Cowan,”Strategies for Developing a 19 Murl Pyeatt, “The Relationship between Community of Practice Tech Trends 56, Mentoring and Retention in Ministry” n.1(2012), 12-19 (PHD Diss, The Ohio State University, 5 Travis Hines, Thomas McGee, Lee Waller, 2006)

100 101 20 Margo Murry, Beyond the Myths of Mentor- 35 Maddix & Estep, “Spiritual Formation”, 423 ing (San Francisco: Jossey – Bass, 1991) 36 William Ringenberg, The Christian College, Coulter, “Mentoring for Ministry”; (Grand Rapids: Baker 2006), 38 Elizabeth Selzer, “The Effectiveness of a semi- 37 Ibid, 8 nary’s training and mentoring program and 38 Donald Shepson, “Transformational Learn- subsequent job satisfaction of its graduates” ing Theory and Christian College Students in (PHD Diss., Cappella University, 2006). the Southeast” (PHD Diss, Biola University 21 Paul Howard, “Perceptions and functions of 2010), 1 mentor-protégé’ relationships in theological 39 ATS, Standards, 40,45 education” (PHD Diss, Trinity Evangelical 40 Southeastern Baptist Theological Seminary, Divinity School, 1998), 179 “Mission Statement” (2012), accessed Octo- 22 Steve Parker, “The Supervisor as Men- ber 8, 2012, www.sebts.edu. tor-Coach in Theological Education”Chris - 41 Liberty Baptist Theological Seminary, “Mis- tian Education Journal 6, n.1, 2009 sion Statement” (2013), accessed June, 21, 23 Selzer, “The Effectiveness of a Seminary’s 2013, www.liberty.edu/seminary Training”, 6 New Orleans Baptist Theological Seminary, 24 Pyeatt, “The Relationship Between Mentor- “Core Values” (2012), accessed November 8, ing and Retention” 2012, www.nobts.edu/about 25 Ibid, 101 42 ATS, Standards, 40 26 Deborah Moore, “Most Common Teacher 43 Davis, “Sunday School Teachers”; Shepson, Characteristics that Relate to Intentionality “Transformational Learning” in Student Spiritual Formation” (EDD Diss, 44 Shepson, “Transformational Learning” Columbia International University, 2011), 45 Davis, “Sunday School Teachers” 19 46 Ibid, 24 27 Dallas Willard, Renovation of the heart (Col- 47 Ibid, 24 orado Springs: NavPress 2002), 22 48 Ibid, 25 28 Frank Stranger, Spiritfual Formation in the 49 Donald Whitney, Spiritual Disciplines for the Local Church (Grand Rapids: Zondervan Christian Life (Colorado Springs: NavPress 1989),17 1991),17 29 Adam Davis, “A Study to Determine the 50 Ibid, 17-19 Relationship of scores of Adult Sunday 51 Dallas Willard, The Spirit of the Disciplines School teachers to scores of Adult Sunday (New York: HarperOne 1988), xii School learners on a Spiritual Formation 52 Willard The Spirit of the Disciplines; Whit- Practice Participation Inventory.” (PHD. ney Spiritual Disciplines; and Jane Thayer, Diss, Southwestern Baptist Theological Sem- “Constructing a Spirituality Measure Based inary, 2011),19 on Learning Theory. Journal of Psychology 30 Ibid and Christianity 23, n.4, 2004 31 Ibid, 20 53 Whitney, Spiritual Disciplines, 17 32 Ibid, 20 54 Willard, Spirit of the Disciplines, 138 33 ATS, Standards, 4 55 Thayer, “Constructing a Spirituality Mea- 34 Donald Whitney, “Christian Life FAQ” ( sure, 200 2012), accessed October 23, 2012, http:// 56 Greg Belcher, “The Relationshio of Men- biblicalspirituality.org/resources/christian- toring to Ministerial Effectiveness among life-faq/#13 Pastors of the Southern Baptist Convention”

100 101 (EDD Diss, The Southern Baptist Theologi- 70 Davis, “Sunday School”, 25 cal Seminary 2002), 37 71 Whitney, Spiritual Disciplines for the Chris- 57 Ibid, 37 tian life, 17 58 Norman Cohen, “Development and Vali- 72 Thayer, “Constructing a Spiritual Measure, dation of the Principles of Adult Mentoring 204 Scale” (PHD Diss, Temple University 1993), 73 Gordon Smith, “Grace and Spiritual Disci- 5 plines,” in Dictionary of Christian Spirituality, 59 Ibid, 100 ed. Glen Scorgie. (Grand Rapids: Zondervan, 60 Ibid, 100 2011), 225. 61 Norman Cohen, “The Journal of the Prin- 74 Ibid, 225 ciples of Adult Mentoring Inventory” Adult 75 Ibid, 225 Learning 14, n.1, 2003, 12 76 Ibid, 206 62 Selzer, “Effectiveness of Seminary Train- 77 Ibid, 204 ing”,.49 78 Ibid, 206 63 Ibid, 50 79 Ibid, 206 64 Whitney, Spiritual Disciplines for the Chris- 80 Ibid; Davis, “Sunday School Teachers” tian life, 17 – 19; Davis, “Sunday School 81 Thayer, “Constructing a Spirituality Mea- Teachers”, p.24; see also discussion on page 6 sure, 200 on this article 82 Ibid 65 Thayer, “Constructing a Spirituality Mea- 83 Hans Kang, “Perception and Experience sure, 196; Davis, “Sunday School Teachers” of Transformative Learning and Faculty 66 Thayer, “Constructing a Spirituality Mea- Authenticity among North American Profes- sure, 200 sors of Christian Education. Christian Educa- 67 Ibid, 196 tion Journal 10, n.2, 2013, 339 68 Davis, “Sunday School”, 24 84 Kevin Lawson, “Heart of the Matter” Chris- 69 Thayer, “Constructing a Spiritual Measure, tian Education Journal 10, n.2, 2013,259 204 85 Whitney, Spiritual Disciplines, 17

102 103 102 103 JDFM 4.2 (2014): 104-115

Perspectives on Christ- Centered Family Disipleship DAVID SCHROCK

In this article I will argue that Jesus has given David Schrock (Ph.D., The believers a “key” that promises to help them Southern Bap- tist Theological glorify God in their families. It is a priority Seminary) pastors Calvary that is plainly spoken, but one that is easily Baptist Church missed when well-meaning Christians sinful- in Seymour, Indiana. He ly put their family above God. Though this is the husband of Wendy and the father of Titus and Silas. “key” may at first seem to be at odds with Additionally, he is the book loving our families in a way that glorifies God, review editor for the Journal of Biblical Manhood and Wom- it will be shown that only by loving Christ in anhood, as well as CBMW’s book review channel. He has a way that looks like hate towards our fami- contributed many articles and reviews for The Gospel lies can we actually glorify God in loving our Coalition, Credo Magazine, families. and PureHope Ministries. He blogs at ViaEmmaus.word- From two passages in the Gospels, I will press.com. show how Jesus’ call to discipleship, “to hate [one’s] own father and mother and wife and children and brothers and sisters” is the key to glorifying God in family relations. While the Bible does not guarantee that our discipleship will result in the conversion or improvement of our families—sometimes it promises the opposite (Matt 10:34–35)—God’s Word does promise that when Christians abide as true

104 105 disciples, God will produce fruit in sive candidate say: “Yes, to answer their lives (John 15:5, 7–8), often your question, I hate my parents, my with positive effects on their fami- children, and even my wife.” ly.1 Context must be taken into consideration, but even then, Je- THE KEY sus’ words are shocking! They The key to glorifying God in the demand an explanation, but not at family is found in two parallel pas- the expense of missing the force of sages. his hyperbole. Indeed, if we explain Whoever loves father or mother more away his words too quickly we neu- than me is not worthy of me, and who- ter their power to produce fruit in ever loves son or daughter more than our lives and Christ’s presence in our me is not worthy of me. And whoever does not take his cross and follow me homes. is not worthy of me. Whoever finds his What we need to see is how Jesus life will lose it, and whoever loses his esteems family relations, especially life for my sake will find it. (Matthew with children, and then to see how 10:37-38) this call to hate mother and father, If anyone comes to me and does not child and wife fits into the larger hate his own father and mother and framework of Christian discipleship wife and children and brothers and sis- and family relations. Therefore, in ters, yes, and even his own life, he can- the following section, I will examine not be my disciple. (Luke 14:26) Jesus’ positive sentiments towards children. Then, I will show how For those who care about the family, these two statements from the Gos- these words seem shocking. Since pels clarify the way believers glorify the family was God’s idea, we might God in their earthly families. Last, I expect Jesus to say something more will show how this principle can be like this: “If anyone comes to me applied in life through two personal and does not love his own father and illustrations. mother and wife and children and brothers and sisters cannot be my THE TREASURE OF CHILDREN disciple.” Or, “Whoever loves father, In the Gospels, it is evident that mother, son or daughter is qualified Jesus placed special importance to serve in the church.” on receiving children.2 Matthew, After all, why would Jesus want Mark, and Luke all record the way disciples who hate their family? Jesus interacted with them.3 There- Certainly, the church searching for fore, before considering the tempta- a family minister would be greatly tion children can create for doting concerned if they heard an impres-

104 105 parents, we must consider how Jesus (v. 4). He recognizes the humble, de- himself loved children. pendent nature of children, and he says that this is the kind of posture Matthew 18:1–4 we must adopt to enter God’s king- In a section of Matthew’s Gospel dom. We must forsake self-reliance, that considers “life under kingdom self-exaltation, and humbly rest in authority,” Jesus confronts the ar- the arms of our loving father.8 rogance of his disciples.4 Matthew Steeped in the traditions of Israel, records, Jesus’ view of children reflects that of the Old Testament, where on nu- At that time the disciples came to merous occasions God’s people de- Jesus, saying, “Who is the greatest in scribe themselves as children before the kingdom of heaven?” And calling to him a child, he put him in the midst God. For instance, in 1 Kings 3:7 of them and said, “Truly, I say to you, the regal Solomon says, “I am only a unless you turn and become like chil- little child and do not know how to dren, you will never enter the kingdom carry out my duties.” God hears this of heaven. Whoever humbles himself prayer and blesses him with wisdom, like this child is the greatest in the king- dom of heaven.” (18:1–4) wealth, and power. Clearly, Solomon is not a gullible and needy child. In this encounter, Jesus calls a child He is a mighty king. But before the to himself. He puts him in the mid- Lord, he recognizes his child-like de- dle of the disciples as an example of pendence. In fact, it was his failure the kingdom. He does not ostracize to retain this posture that cost him or belittle him.5 Instead, he warmly and his sons the kingdom. commends the child as a model of Christian discipleship, saying “unless Likewise, Psalm 131 says: O LORD, my heart is not lifted up; you turn and become like this child, my eyes are not raised too high; you will never enter the kingdom of I do not occupy myself with things heaven.”6 too great and too marvelous for me. It is important to note that Jesus But I have calmed and quieted my soul, does not mean citizenship in the like a weaned child with its mother; like a weaned child is my soul within kingdom depends on being child- me. ish or be uninformed (cf. 1 Cor 14:20).7 Rather, childlikeness is a O Israel, hope in the LORD matter of humility: “Whoever hum- from this time forth and forevermore. bles himself like this child in the greatest in the kingdom of heaven” What a beautiful picture of the Christian. No longer crying, wres-

106 107 tling, and fighting their heavenly receives me, but whoever causes one father, but resting, comforted, suck- of these little ones who believe in led and secure. The dependence of me to sin, it would be better for him an infant on his mother pictures our to have a great millstone fastened dependence on God the Father.9 around his neck and to be drowned With Jesus, it is apparent that he in the depth of the sea.” delights in this child as a reflection Thus, in these two passages (Matt of humble trust. In his dependent 18:1–6; 19:13–15), Jesus shows the humanity, he displays a beautiful re- way he treasures children. He mod- ality that can only be sustained and els before us how we should treat enjoyed at length in God’s heavenly children. He doesn’t neglect them, kingdom. look beyond them, or get upset by their presence. He neither ignores Matthew 19:13–15 them nor considers them a nuisance. Something similar transpires in Mat- In fact, “Jesus had a great interest in thew 19:13–15: children,” something we should not overlook.12 Morris highlights the Then children were brought to him that he might lay his hands on them significance of Jesus’ love for chil- and pray. The disciples rebuked the dren: people, but Jesus said, ‘Let the little children come to me and do not hinder It is not easy to think of Muhammad them, for to such belongs the kingdom as concerned for little children, or of heaven.’ And he laid his hands on Gautama the Buddha. But the Gospels them and went away. make it clear that there were often chil- dren around Jesus. He observed their While Jesus’ disciples rebuke the people— games (11:16–17), spoke of them in presumably parents—who brought their chil- his teaching, and clearly was genuinely dren to Jesus, Jesus rebukes his disciples.10 He interested in them.13 commands his disciples to bring the children to him. Again, he compares the children to Indeed, being informed by the those who will inherit the kingdom. To be Old Testament, Jesus considers clear, his comparison does not affirm that all children are saved or citizens of the kingdom. children a blessing from the Lord It does indicate that followers of Christ must (cf. Pss 127, 128). At the same time, be absolutely dependent on the Father, just with eyes fixed on eternity, he sees like little children.11 in them glimpses of his coming More than that, Jesus’ words carry kingdom (cf. Zech 8:5). He esteems the weight of what he had said ear- their humble dependence on their lier in Matthew 18:5–6: “Whoever superiors as a typological model of receives one such child in my name the citizens of his own kingdom. As

106 107 Christ-followers, we too should love We must share the gospel with them children like Christ did. in sincere hope that they will one day trust Christ. Loving Children Like Christ In contrast to a world of adults Loved Children who look to improve their image When we behold the next genera- among their peers or increase their tion, we must let the gospel inform status among superiors, the followers our love. We must see in them two of Christ reach down to the little things at once: They are image-bear- ones, receiving children, adopting ers created by God for his glory (Isa children, having children, and look- 43:6–7), and they are sinners whose ing for ways to lay down their lives nature offends God (Eph 2:3) and for children. As Jesus loved them, so whose unbelief invites his wrath must we. And still, in all our count- (John 3:36). Therefore, to love them er-cultural efforts to prize children, like Christ, we must do more than we must beware of an insidious simply express kindness; we must temptation that can poison the very share with them the gospel of the love we have for our children, mak- kingdom.14 ing an idol of them. Practically, we must ask ourselves:

What can I do to introduce this The Temptation of Making child to the love of God and the Children an Idol gospel of Jesus Christ? How can I If it is a ubiquitous fact that Jesus walk before her so that she can see loved children, what follows may a model of God’s fatherly love or seem impossible or at least count- Christ’s sacrificial service? How can er-intuitive. The key to loving our I tell him about the Son of God who children best is loving Christ so died for sinners like him? Created by much that by comparison our love the same maker, we have an onerous for them looks like “hate” (Luke privilege to share Christ with the 14:26). This kind of language is, of next generation (Ps 78:1–8). In this course, hyperbolic, but overstated as sense, our love for them must be it may be, Jesus knew what he was more than sentimental; it must be doing with his words when he com- Christ-like. While we cannot save pared his disciples love for him with them by our actions or even by our their love for their loved ones. faithful disclosure of the gospel, we As we have seen, Jesus loved must believe that God desires that children, and yet, in order to stress all children would come to a saving the importance of our commitment knowledge of the truth (1 Tim 2:4). to God as his disciples, Jesus said,

108 109 “Whoever loves father or mother, allegiance to their families looks son or daughter more than me, is like hate. Only by prioritizing him, not worthy of me. If you do not hate can his disciples enter the kingdom. your own father and mother and And only by loving him most can his wife and children and brothers and followers actually learn to love their sisters . . . you cannot be my disci- families. As Peter Schemm has not- ple.” Why does he say that? Let me ed, “The Christian household, while suggest two reasons. important, must never become more important to us than the church or First, Jesus is the most central the kingdom of Christ. Such a belief person in the universe. would undermine the primacy of Ephesians 1:10 says that all heaven the gospel of Christ and oppose the and earth are united in Christ, and plain teaching of Jesus.”17 in his hyperbole found in Matthew This is the key to a life that 10 and Luke 14 Jesus stresses his glorifies God: the triune God must own centrality.15 He is not simply be our greatest love. He must be any son; he is the Son.16 He is the our greatest possession, our greatest archetypal Son, the one through thought, our greatest song, our best whom every family derives its name friend, our wisest counselor. He (Eph 3:14), the one who perfectly must be our all in all, such that in embodies and reveals the Heavenly our families Christ retains the posi- Father (Matt 10:27).Therefore, he tion of highest authority and great- makes no apologies for his Lord- est value (cf. Matt 13:44–46). While ship. In speaking of his mission to we cannot guarantee the material or the earth in Matthew 10:34–36, he emotional “success” of our families, clarifies his purposes: through unswerving faithfulness to God in Christ we can glorify God Do not think that I have come to bring peace to the earth. I have not come to in our families. By abiding in Christ bring peace, but a sword. For I have and being a faithful witness to him, come to set a man against his father, God can always be glorified in our and a daughter against her mother, and homes—regardless of the present a daughter-in-law against her mother- circumstances we experience. in-law. And a person’s enemies will be those of his own household. Second, Jesus tells us not to These are the words that precede make family an idol. Jesus’ insistence that his disciples When God made the world, he must love him so much that their called it good. When he introduced

108 109 the first family—Adam and Eve—he will never be the son or daughter, the called it very good (Gen 1:31). It is mother or father, the brother or sister of this goodness that Jesus warns us. that God calls us to be. In a world without sin, this com- So here is the counter-intuitive mand—hating your loved ones— truth Jesus gives to his followers: if would be unnecessary. It is only you want to love your family, you necessary in a Genesis 3 world. The must hate your family. And by hate, fall has taken the “very good” gift of I mean what Jesus means. Your love family and turned it into an object for and commitment to Christ must for idolatry.18 be so superlative, that everything This makes great sense. The else looks like hate.20 greatest idols are the gifts that More importantly, to faithfully most closely resemble God and his shepherd one’s children or bear wit- goodness, and few things possess ness to Christ in the context of the the potential to take our heart away family, a family member (be it a par- from God like the relationships ent, child, sibling, or cousin) must intertwined in a family. Pressing the put Christ ahead of their family. As point further, after Christ, godly long as a son, a mother, or a brother parents, loving wives, and faithful remains more important—as indi- children make some of the best gifts cated by one’s schedule, decisions, God can give. And accordingly, they commitments, and customs—Christ become some of the most enslaving will have no place in the family. But idols.19 for those who are willing to put What makes this teaching so hard Christ ahead of their family, there is is that it is honorable to put family great reason to believe that he will first. Many churches are built on impact the family for good. how they care for the family. Paul condemns the man who fails to care PUTTING CHRIST FIRST: WHAT for his family (1 Tim 5:8). Yet, such DOES IT LOOK LIKE? a constant pursuit of family, if it is By itself this teaching is difficult. not watched carefully, can quickly Even if we can understand it cog- turn Jesus into a family’s servant, nitively, the emotional ties we have instead of their Lord. with family can make it seem un- As much we want to focus on the bearable to choose Christ at the family, we must focus on the Father expense of family. Moreover, in the and the Son first. Unless we seek them matrix of faith and family, it may be first and above our own families, we difficult to see what it looks like to

110 111 keep Christ at the center. For that reason we are helped when we can the cell. He died praising God. Our dear brother Florescu was never the imitate the faith of those who have same after seeing this.21 gone before us (cf. Heb 13:7). When I read that in 2001, years before A Son Choosing to Suffer for I had sons of my own, tears collected Christ’s Sake in my eyes. But now with three small First, Richard Wurmbrand tells of children, it takes on greater weight. I the terrible and wonderful account can only imagine the father’s horror to of a father and son who suffered see his son beaten for his faith in Jesus. together for the sake of Christ. He And yet, what tearful joy to know that writes, the son he had raised to know Christ would spend eternity with their Lord. A pastor by the name of Florescu was Wurmbrand’s story reminds us tortured with red-hot iron pokers and of the murderous activity of the evil with knives. He was beaten very badly. one. It should make us pause to pray Then starving rats were driven into his cell through a large pipe. He could not for Christian parents and their chil- sleep because he had to defend himself dren in places like Syria, Sudan, Iraq, all the time. If he rested a moment, the and North Korea. In those countries, rats would attack him. violence is done to Christian families He was forced to stand for two that we in the West may never know. weeks, day and night. The Commu- nists wished to compel him to betray But just the same, in experiencing such his brethren, but he resisted steadfastly. familial loss in this world, they teach Eventually, they brought his fourteen- us what real gain is—life in Christ in year-old son to the prison and began the family of God. to whip the boy in front of his father, saying that they would continue to beat him until the pastor said what Father, I pray for our brothers and they wished him to say. The poor man sisters in the persecuted church and was half mad. He bore it as long as he for their leaders. At times is seems could, then he cried to his son,”Alexan- as though evil is winning the day. der, I must say what they want! I can’t Strengthen these believers, encourage bear your beating anymore!” The son them, and grant miracles of provision answered, ”Father, don’t do me the and deliverance. Cause the gospel to injustice of having a traitor as a parent. spread like wildfire. In their homes Withstand! If they kill me, I will die strengthen fathers and mothers, and with the words, ”Jesus and my father- grant repentance and faith to their chil- land.’” The Communists, enraged, fell dren. Give them so much joy, peace, and upon the child and beat him to death, love that their persecutors will be con- with blood spattered over the walls of victed and fall down and worship you.

110 111 love Jesus more than one’s own In these hard places, let your fatherly family was reiterated to me earlier love be seen in the parents who tenderly raise their children to love Christ more this year. A mother and father came than life itself. Amen.22 to my office broken-hearted about their adult child. They yearned When we consider the source Flo- for the salvation of their child and rescu’s son’s courage, we have great his family, and were grieved by the reason to believe that he witnessed lifestyle choices they had seen them parents who loved the Lord more make. Like any parent who worried than life itself (Ps 63:3). In Commu- about and prayed for the salvation of nist Romania where the whole civili- their children, this couple expressed zation was trained to deny God and a deep belief in God, the gospel, hate the Bible, this boy had seen his heaven and hell. father love Christ first and foremost. However, as we talked, it be- Therefore in his father’s moment of came apparent that in the midst of weakness, his son stood strong in his pleading for God to work in their faith—faith that was empowered by family, they had put their chil- God’s grace but faith that had also dren’s salvation and their well-being been modeled by his father (cf. 2 ahead of God himself. Functionally, Tim 3:14–15). their children had consumed their To most Western Christians such thoughts, and even as they prayed a vision of family seems remote and for their salvation, their love for unwelcome. But in light of eternal God had languished. Bitterness had glory, this story speaks volumes poisoned their hearts making gen- about genuine faith. To see a child erous love to their children almost choose Christ in the face of death impossible. While doing so much is to be deeply challenged by this good for their children, they had fact: the sufferings of this age are come to a place where they could do light and momentary compared to no more because their sole focus had the eternal weight of glory. Oh, that been on their family. more fathers, under God’s gracious As strange as it sounds, liberation hand, would instill in their children came for them when they realized such a singular passion for Christ. that they needed to repent of their focus on their children’s salvation A Parent’s Choice to Love the and to return to the Savior. Why? Savior More Than Her Child’s Because as Jesus’ words in Matthew Salvation 10 and Luke 14 tell us, as long as a Closer to home the command to

112 113 man or woman loves their mother 10:34–39: He did not come to and father, husband or wife, sons bring peace but a sword. Part of the and daughters more than Jesus, they Christian’s surrender is the liberating are not worthy of his companion- process of giving children, spouse, ship. Even more, those who put their siblings, and parents to the Lord, families first will be unable to love and trusting him with them. and serve and witness to their fam- In loving God and our families, ilies for Christ. In a word, idolatry we must come to know and embrace becomes impotence when love for the fact that just as the universe is family displaces love for God. centered around the Sun, so all life is centered around Jesus Christ. THE KEY TO GLORIFYING GOD IN History exists for him. Families exist THE FAMILY for him. Therefore, when Jesus came The key to glorifying God in our to earth, he came to save his family, families is loving Christ so much not ours. As he says in Mark 3:35, that by comparison everything else his brothers and sisters, mothers is of little importance. Our love for and fathers are any and all who do Christ should be in full color, while the will of God. In this sense, Jesus our love for the world is in black and is a family man, but ultimately the white. Christ’s love for us should gravitational pull of his family aligns overwhelm us so much that when we itself with the eternal purposes of are hurt by others, we have resourc- the triune God. es to love in return. Our amaze- Sometimes this means he will ment with his forgiveness is what redeem and restore an entire family. enables us to forgive others. And Other times, he will draw his sword God’s unconditional acceptance of down the middle, splitting it wide us in Christ is what empowers us open. Why? It is hard to know. He to continue to love others, by not has his good and perfect reasons, but abandoning them and continuing this side of glory they are hidden. As to point them to the center of the with earthly families, children are universe, Jesus Christ. not always privy to the decisions of In summary, the family is not their fathers. But that does not mean ultimate. God is. Jesus did not come that the Father cannot be trusted. to save your family. He can save your Just the opposite: God offers to all family and we should pray that he the chance to be a part of his fami- would, but he might not. This is ly—if you are willing to put him first the sobering but necessary effect of (Matt 6:33) and stop racing around believing Jesus’ words in Matthew

112 113 to all your families needs at the ex- pense of Jesus (Luke 10:38–42). thew [PNTC; Grand Rapids: Eerdmans, 1992], 460) distinguishes the difference As strange as it may sound: The between modern feelings about children and key to a family that glorifies God is society’s sentiments in Jesus’ day: “In mod- not getting God’s help to prioritize ern Western societies children are often seen your family; the key is living out as very important, but in first-century Juda- your life in the family of God. If ism they were not . . . In the affairs of men children were unimportant. They could not you prioritize that family relation- fight, they could not lead, they had not had ship, God will become your trusted time to acquire wisdom, they could not pile Father and Jesus Christ will become up riches, they counted for very little.” Cer- your elder brother who will enable tainly, Jesus’ illustration with the child does you with his Spirit to live and love not make Jesus the equivalent of a bragga- docious suburban father. From first to last, in a way that resembles the triune Jesus was kingdom-centered. Nevertheless, God. God will move in your heart by using the child’s humble and dependent and your home to do all he wants to nature as a model for heavenly citizenship, he do in your family. This is the good endows the child with inherent worth, some- news of the gospel, and it is the key thing out of step with his ancient culture. 6 Carson rightly observes, “The child is held up to being a disciple who glorifies God as an ideal, not of innocence, purity, or faith, in your family. but of humility and unconcern for social sta- tus” (Matthew, 397). ENDNOTES 7 Ibid. 1 On the relationship between putting Christ 8 Michael Green, The Message of Matthew, The first and its impact on familial strife, see Tim- Bible Speaks Today (Downers Grove, IL: othy S. Lane, Family Feuds: How to Respond InterVarsity, 2000), 190–91. (Greensboro, NC: New Growth, 2008). 9 On the use of feminine imagery for God, see 2 Although not centering his ministry on chil- John Frame’s helpful discussion, Systematic dren (“children per se were not at the heart of Theology: An Introduction to Christian Belief Jesus’ priorities”), “Jesus placed special impor- (Phillipsburg, NJ: P & R, 2013), 107–115. tance on receiving with kindness and hospi- 10 In Jesus’ day Hebrew parents would often tality the least important members of society: bring children to rabbis for blessing (Carson, children” (S. C. Barton, “Child, Children,” Matthew, 420). in The Dictionary of Jesus and the Gospels, ed. 11 David L. Turner rightly observes, “Jesus Joel B. Green, Scot McKnight, and I. Howard does not choose a child out of a sentimental Marshall [Downers Grove, IL: InterVarsity, notion of the innocence or subjective humil- 1992], 101–02). ity of children, since children may already 3 Ibid., 100–04. exhibit in seed form the traits Jesus speaks 4 D. A. Carson, Matthew, in vol. 8 of The against here. The childlike character trait that Expositor’s Bible Commentary, ed. Frank is foremost in the simile of becoming like a E. Gaebelein (Grand Rapids: Zondervan, child is [objective] humility.” He then elab- 1984), 395. orates, “Children are not innocent or selfless, 5 Leon Morris (The Gospel According to Mat- nor do they consistently model humility.

114 115 Rather, children have no status in society; functional family systems of codependency; they are at the mercy of adults. Similarly, ‘fatal attractions’; living your life through repentant disciples admit that they have no your children.” Although importing termi- status before God and they depend solely on nology and concepts from the realm of psy- the love of the heavenly Father” (Matthew chology, this category well-describes the kind [BECNT; Grand Rapids: Baker Academic, of family idolatry outlined here. To change 2008], 435–36). only one of his prepositions, as a pastor I see a 12 Morris, The Gospel According to Matthew, great deal of Christian parents idolizing their 486. children by living their lives for their children. 13 Ibid. Without denying any Christian doctrines or 14 A tremendous example of how to share the affirming any heresies, parents dedicate years gospel with children can be found in J. C. (if not decades) prioritizing their children Ryle’s sermons to children (Boys and Girls over God. While such praxis is normal among Playing and Other Addresses to Children, ed. many parents, it is a sinful form of idolatry. Don Kistler [New York: Robert Carter and 19 “We think that idols are bad things, but that Brothers, 1881; reprint, Morgan, PA: Soli is almost never the case. The greater the good, Deo Gloria, 1996]). the more likely we are to expect that it can 15 Jesus does something similar when he satisfy our deepest needs and hopes. Any- speaks about the poor in John 12:8: “For thing can serve as a counterfeit god [i.e., an the poor you always have with you, but you idol], especially the very best things in life” do not always have me.” (ibid., xix). 16 “No mere man has the right to claim a love 20 “Loves [in Matthew 10:37] is a significant higher than that for parents or children; word; it points to the warmest affection. Jesus it is only because he is who he is that Jesus does not bid his followers love their parents can look for such love” (Morris, The Gospel or their children (nor, on the other hand, According to Matthew, 268). does he forbid warm affection in the family). 17 Peter R. Schemm, Jr., “Habits of a Gos- He simply assumes that family members will pel-Centered Household,” in Trained in love one another. But he is concerned that the Fear of God: Family Ministry in Theo- they must not value their attachment to the logical, Historical, and Practical Perspective, members of their families so highly that he ed. Randy Stinson and Timothy Paul Jones is pushed into the background” (Morris, The (Grand Rapids: Kregel, 2011), 191–92. Gospel According to Matthew, 267–68). 18 Timothy Keller (Counterfeit Gods: The Empty 21 Richard Wurmbrand, Tortured for Christ Promises of Money, Sex, and Power, and the (Bartlesville, OK: Living Sacrifice, 1998), 34. Only Hope That Matters [New York: River- 22 An adaptation of “A Prayer about God Over- head, 2009], 204) gives a representative list riding Our Unbelief,” in Scotty Smith, Every- of ten possible idols. One category he lists is day Prayers: 365 Days to a Gospel-Centered “relational idols,” which he defines as “dys- Faith (Grand Rapids: Baker, 2011), 138.

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Appreciative Reflections on the Impact of “Family- Based Youth Ministry”

I first readFamily-Based Youth Ministry by Mark DeVries when I was just a couple of years into ministry. As a 20-year- old student pastor, that book shaped my thinking in crucial ways. In those early days, I was well-intentioned, but I had in my immaturity developed a subtle bias against parents. I saw the problems with the parents, but I had thus far failed to see them as part of the solution. When I read these words, I was convicted: “There is no such thing as a successful youth ministry that isolates teenagers from the community of faith.” Twenty years later that message still shapes the way that I approach Next Generation ministry in the church. I’m grateful for the spark that Mark helped ignite (along with others) that has grown into a movement of churches who take seriously the call to connect the church and home for the glory of God and as conduits of the gospel.

Jay Strother, Contributing Author to Perspectives on Family Ministry and Trained in the Fear of God, Campus & Teaching Pastor, The Church at Station Hill, Thompson’s Station, Tennessee

116 117 When you hear the words “Youth In 1986 I co-authored a book called Ministry”, one of the first names that Ministry with Youth and Their Par- one thinks of is Mark Devries. I can ents. But back then, trying to move honestly say that for my life and the youth ministry more in the direction lives of many other youth ministers, of the family was like shouting on the few people have had the impact on us beach during a hurricane. Then along and on youth ministry over the last came Family-Based Youth Ministry by 20 years than Mark. I do not know Mark DeVries. That was the match Mark personally, but his books and that fell in the gasoline. This seminal his seminars have been a breath of book started the broader conversa- fresh air to me and to my ministries tion that continues to grow today. A at FBC, Houston, Tx. and Travis smartphone seems like a simple idea Avenue BC, Ft Worth, Tx. and now . . . unless no one has ever thought of at Southwestern Seminary as a Pro- a phone that could contain a power- fessor of Youth Ministry. Thanks is ful computer. True visionaries think not enough to convey my thoughts on thoughts others have not had. Some of Mark! the nuances of ministry with families came first from Mark. Those thoughts seem almost omnipresent now, but Johnny L. Derouen, Ph.D., Associate Professor of Student Ministry, someone had to think them first. And Southwestern Baptist Mark did. Theological Seminary, Richard Ross, Ft. Worth, Texas Professor of Student Ministry, Southwestern Baptist Theological Seminary, Ft. Worth, Texas

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JDFM Forum: An Interview with Mark DeVries About Family- Based Youth Ministry, Twenty Years Later.

Mark is a 36- year veteran of 1. WHY DID YOU WRITE FAMILY-BASED youth ministry, YOUTH MINISTRY? TELL US ABOUT THE having served for the last PROCESS BY WHICH THIS BOOK CAME 28 years as INTO EXISTENCE. the Associ- ate Pastor So many youth workers, including myself, were for Youth and heartbroken over the disconnect between kids Their Families at First Pres- byterian Church in Nashville, who participated in youth group and those who Tennessee. He is the author or co-author of a number books, continued to live out their faith for a lifetime. including Family-Based Youth Ministry and Sustainable Youth It set me on a search to discover the key factors Ministry. Mark is the founder that lead to lifelong discipleship. I met for a few or co-founder of a number of ministry enterprises, including days with my dear friend and seminary class- Ministry Architects, the Center for Youth Ministry Training, mate, Larry Coulter, one of the most creative Justice Industries, and Ministry pastors I know, to sketch out the outline of a Incubators. Mark has three grown children and lives in book. During that week, we met with a young Nashville, Tennessee. man named Walt Mueller who was in the early stages of a ministry he was calling “Headfirst,” which after being confused for a birthing center, changed its name to the Center for Youth Min- istry Training. What was clear in many, many conversations and studies is that parents played an unparalleled role in the faith formation of

118 119 teenagers. Like most first time au- whelming to the normal youth pastor. thors, I got my fair share of rejection When I first started out, there were letters, until a friend who had pub- a handful of churches doing mission lished with InterVarsity Press made an trips. But over the last decade or so, introduction for me. the “mission-trip industrial complex” has become a multi-million dollar 2. WHAT HAVE BEEN THE PRIMA- business, raising the obvious question RY CHANGES YOU’VE OBSERVED of whether the overwhelming cost of IN YOUTH MINISTRY SINCE THE PUBLICATION OF FAMILY-BASED “spiritual tourism” and “service learn- YOUTH MINISTRY? ing” is worth the investment. I am I am delighted to see the ways that gladdened to see a deeper conversation youth ministry has grown up. Though around these issues, even though I still true in some places, fewer and feel certain it will effect the way we do fewer churches are looking for the ministry and missions in my church relational savant to lead their minis- 10 years from now. tries. Popularity with kids is import- ant, but I’m grateful that more and 3. WHAT DO YOU SEE AS THE PRIMARY CAUSES OF THE more churches are realizing that they SURGE OF INTEREST IN FAM- can’t build a ministry on “hip.” I’ve ILY MINISTRY OVER THE PAST been delighted to see the growing an- DECADE? choredness of youth pastors who seek The National Study of Youth and out deliberate spiritual direction, who Religion along with the Sticky Faith read more than the latest Christian project have both made the unequiv- fad book, who are actually integrating ocal (re-)discovery that no one in- research, theology, and discernment. fluences the faith of adolescents like At the same time, as the noise of their family—for better or for worse. marketing has become louder and Add to this cocktail the fact that louder and the options for teachers many, many churches are seeing their have multiplied dramatically, it has own extinction on the horizon, and been easy for families to jettison they want to do whatever they can to regular involvement in the life of the recalibrate their ministries not only church. This has led youth pastors to to lead young people to stay in their spend more and more time “market- church but to lead them to lifelong ing” their ministries through texting, discipleship. Since David Kinnaman’s email, Facebook, Instagram, Pinterest. book UnChristian came out, we have We’ve now got incredible resources, been more and more aware that this but the sheer volume can be over- generation of young adults is not, by

118 119 and large, coming back to church as parents’ journey away from Jerusalem they move into young adulthood as and not even noticing that their 12 previous generations have. year old was missing for an entire day). With the rampant and growing If our goal is to create mature isolation of youth into their own Christian adolescents, then maybe we generational ghetto, Family-Based should focus only on moms and dads. Youth Ministry has stood as a guardrail But our goal is not adolescent disci- for churches who feel compelled to ples. It is adult disciples. And adult simply go along with the culture and disciples are shaped, as they move isolate and abandon youth within the into adulthood, not simply by their church in the same way the culture parents’ faith. When I asked groups done. One other factor—whenev- of adults, “How many of you had at er we see leaders on all sides of the least one person in your life, outside theological spectrum saying the same your mom and dad, who had as much thing—from Richard Ross at South- or more influence on your faith than western Seminary to Kenda Dean at your parents did?,” always more than Princeton to Kara Powell and Chap half the room raises their hands. An Clark at Fuller, as well as Doug Fields exclusive focus on the faith maturity and Mark Yaconelli—it may just be a of “teenagers” during their teenage sign that the Spirit is at work, moving years can be short sighted. in a wave that is larger than a single ideology. 5. WHAT ARE THE MOST SIGNIF- ICANT CONTEMPORARY CHAL- 4. IF YOU WERE TO WRITE LENGES IN YOUTH MINISTRY? FAMILY-BASED YOUTH MINIS- I’m beginning to believe that we are TRY TODAY, WHAT WOULD YOU getting better and better at training SAY DIFFERENTLY? youth pastors for positions that will, The one corrective I would like to by and large, not exist in 20 or 30 bring to most teachers of family-based years. The full-time youth pastor (and youth ministry is this: The modern perhaps even the full-time pastor) nuclear family, as we know it and often may go the way of the dinosaur as teach it, is a far cry from the biblical the “death tsunami” of those who family. The biblical family, though have historically given so generously not monolithic, was much more of an to the church die off. I’m concerned extended family, with lots of adults that we are now training people for a pouring into young people, rather way of doing ministry that may not than mom and dad feeling the total be possible. I think it’s possible that weight of responsibility (think Jesus’ we can do things in the next 20 or

120 121 30 years to be prepared for this shift, ness that can eventually support their but I’m afraid that most churches will ministries. My prediction is that if a be totally surprised and paralyzed in normal youth pastor spent 5 deliberate a few decades when these changes hours building a little side business, in happen. (By the way, I’d be happy to ten years, that business would be able be wrong about this. If I am, and we’re to fund his ministry if (and when) the ready for it, all the better. But if I’m church runs out of money. right, it’s time to start re-imagining the economics of ministry while we’ve 7. WHAT BRINGS YOU THE still got time). MOST JOY AS YOU LOOK AT THE IMPACT OF FAMILY-BASED 6. WHAT WOULD BE YOUR YOUTH MINISTRY OVER THE COUNSEL TO A YOUNG PERSON PAST TWENTY YEARS? TODAY WHO SENSES A CALL TO It brings me great delight that the YOUTH MINISTRY? Spirit has used the principles of I would praise God to hear of one Family-Based Youth Ministry in all more kindred spirit in this work. I kinds of churches, all kinds of schools, would remind him or her that Mike all kinds of families. Though I am a Yaconelli was right, that youth minis- Presbyterian pastor, these principles try is a “suffer-calling.” Don’t get into have rung true among the Mennonites it if you don’t want your heart broken. and the Roman Catholics, among the I would also plead with them, “above United Methodists and the Southern all else,” to invest in and guard their Baptists, and just about everything in own hearts by finding coaches and between. counselors who can keep them grow- That God would use a goober like ing. Sadly most people in ministry, me to point to what our God seems not just pastors, haven’t learned much to be doing on the horizon is evidence of anything in the past decade. They that God’s sense of humor and delight may read a book or two each year but in using his children to do things they nothing changes in them or their min- cannot do. istries. And change seldom happens But my great delight continues unless we increase our capacity—not to be having the chance to see young just our skill, but more importantly, people from our ministry step along- our capacity to love, to persevere, to side, no longer as recipients of minis- cling to the strength that is only found try but as partners in the gospel with in the joy of the Lord. those who have been their great cloud On a practical level, I would en- of witnesses for so many years. courage them to start a little side busi-

120 121 JDFM 4.2 (2014): 122-132

Book Reviews

Before you Hire a Youth Pastor: A Step-by-Step Guide to Finding the Right Fit. By Mark DeVries and Jeff Dunn- Ranking. Loveland, CO: Group Publishing, 2011. 124 pp. $7.99. The search for a youth pastor can be a tedious one. While many churches have a plan in place for replacing their departing youth pastor, often times, those plans are executed ineffectively, and can even lead to the wrong hire. Thankfully, youth min- istry experts Mark DeVries and Jeff Dunn-Rankin have put together a book to prevent those unfortunate situations. In Before You Hire a Youth Pastor, the authors put forth extreme- ly practical tools and advice for moving the pastoral search process forward in a way that honors God, empowers laypeo- ple, and guides a church toward the right youth pastor hire. DeVries and Dunn-Rankin consider all aspects of the youth pastor search process, such as selecting the correct members for a search committee, settling on a theological vision for youth ministry, establishing a search timeline, analyzing resumes, interviewing candidates, asking the proper questions, and everything in between. They provide examples of searches that have gone both well and poorly and provide practical advice that will help the desperate youth pastor search committee.

122 123 The authors agree that searching for a Ministry that come alongside youth youth pastor can be a difficult venture, ministers in the journey to effective and their hope is that they can enable youth ministry practices. The present churches to find the right youth pastor text is no different, and is an extraor- in a manner that is efficient, effective, dinarily practical, punchy, and quick and ends with the proper person(s) read. The authors refrain from techni- in ministry leadership. Helpfully, the cal jargon, giving the book an excep- authors make this process step-by- tionally readable quality. While its step (38 steps to be exact), and leave intended audience is lay people who no stone unturned. They include need guidance on moving through the numerous appendices of sample job search process, potential youth pastors descriptions for both full-time and will benefit from understanding the part-time staff, a candidate tracking thought process of those on the other sheet, a sample rejection letter, guide- side of the search. It will certainly help lines for interviews, and many others. search committees avoid the pot- These appendices comprise almost half holes that generally plague the search of the book, and will no doubt save process. I strongly recommend that search committees time and stress. every church, even those with thriving While it may appear that DeVries and youth pastors, add this book to their Dunn-Rankin advocate a “cookie-cut- collection. ter” approach to the search process, Benjamin D. Espinoza they understand that not all churches Director of Youth and Community Life are in the same place theologically, Covenant Church financially, or administratively. They Bowling Green, Ohio are sensitive to the ministry needs of all churches, and go to great lengths to help committees move the search The Indispensable Youth Pastor: process along smoothly. Land, Love, and Lock In Your Youth As leaders of Youth Ministry Ar- Ministry Dream Job. By Mark DeVries chitects, DeVries and Dunn-Rankin and Jeff Dunn-Rankin. Loveland, have several years of combined expe- CO: Group, 2011. 173 pp. $15.99. rience in the field of youth ministry. There is no lacuna of books written They readily understand the needs about the call to ministry, but books of churches and youth pastors alike. on the call to youth ministry are few DeVries has authored a number of and far between. Even more rare are similar works, such as Family-Based books that discuss the implications of Youth Ministry and Sustainable Youth that call to youth ministry; specifical-

122 123 ly, how to find a ministry position and The book’s final pages include two ap- flourish in one’s work. The Indispens- pendices related to the youth ministry able Youth Pastor is one that fills this search process. gap and more. Mark DeVries and The present text serves as a com- Jeff Dunn-Rankin take the potential panion text to Before You Hire a Youth youth pastor on a journey from dis- Pastor (Group, 2011), which explores cerning the call to youth ministry, to the youth pastor search process from finding the perfect ministry position, the perspective of a church committee. to becoming an indispensable youth The two should be read together in pastor. order to bring a fully-orbed picture In the beginning of their book, the to the process of matching the right authors seek to help service-minded personnel with the right ministry people discern a call to full-time voca- position. tional youth ministry. From there, the The Indispensable Youth Pastor cov- authors spend considerable time on ers a lot of ground with regards to life the process of finding a youth ministry in youth ministry, such as identifying position. DeVries and Dunn-Rankin the call to youth ministry, networking, offer priceless advice about this being on the same page as the senior process: the need for a sturdy résumé, pastor, and much more. While the securing good references, nailing inter- authors do not depend on scholarly views, and dealing with search com- sources or data to strengthen their mittees. Next, the authors deal with advice, their leadership in Youth Min- “locking in” your ministry position. istry Architects enables them to speak Their goal in this section is to “help with quite a bit of authority in matters you keep your job for as long as you related to seeking youth ministry po- and God had in mind were called” sitions and thriving in youth ministry. (57) and to help a youth pastor be- They offer plenty of anecdotes from come “indispensable.”Again, DeVries their own time in youth ministry, as and Dunn-Rankin offer wisdom on well as stories from those with whom issues, such as listening to the needs they have interacted over the years. of youth and the congregation as a With many years of combined youth whole, understanding healthy growth, ministry experience and working with exceeding expectations, dealing with churches, DeVries and Dunn-Rankin parents, the art of “woo,” and much have authored a text that belongs on more. Finally, the authors explain how the shelf of every youth minister, from to maintain ministry enthusiasm after serious volunteer youth workers to many years of youth ministry service. veteran youth pastors.

124 125 Benjamin D. Espinoza ling (John 10:11-15). Director of Youth and Community Life Secondly, Croft has rightly placed Covenant Church the problem within the soul (45, 49). Bowling Green, Ohio A pastor’s problem is not ultimately the demands external to him. “In the heart of every pastor is an innate wiring, a tendency to fulfill his de- Croft, Brian and Cara.The Pastor’s Family: Shepherding Your Family sires and meet the demands of life in through the Challenges of Pastoral broken, selfish, and sinful ways” (43). Ministry. Grand Rapids, MI: It is only that which comes out of Zondervan, 2013. 176 pp. $16.99. the heart that defiles a person (Mark Calvin Miller wrote a book that spoke 7:20-23). Even sinful people (or cir- to the plight of shepherding among cumstantial suffering) can at best only evangelicals: its title, “O Shepherd squeeze out what was already within. Where Art Thou?” The Crofts have, Croft refuses to diminish the death in large measure, written the same of Jesus for anything less than sin (see for the pastor’s family. Shepherding below). Therefore, he points pastors to has fallen on hard times—both in the the only solution, namely repentance church and in the home. Pastors are (52). Pastors, like all believers, need a shepherds; husbands are shepherds; redeemer, not a therapeutic healer (cf. fathers are shepherds. Pastors with Titus 2:14). families must be shepherds—thrice Thirdly, the sections urging pastors over. The church needs books like to pastor their children are helpful and this; ministerial families pray for practical. For example, Croft rightly books like this. holds children accountable for their A number of aspects of this book response, while admonishing pastors require praise. First, the correct over- to not exasperate them (138-39) and arching paradigm for ministry, both to then gives five concrete ways to pre- the flock and the family, has been up- vent parenting by absentia (141ff.). held, namely, shepherding. A pastor is One facet of the work remains fundamentally a shepherd. Against the enigmatic, however—how to respond American proclivity to elevate preach- to Cara’s running commentary. At ing as the defining duty of a pastor, times, her insertions were insightful, Croft has rightly held both public and while at others awkward. Assuming private ministry under the umbrella of the Crofts complementarians, Cara shepherding (cf. Acts 20:20 & 20:28). would be writing to the spouses of Any pastor discharging less is a hire- pastors in a book that is principally

124 125 addressed to the pastors. Furthermore, in light of Cara’s preference for works but “How can I see Christ as so glorious that I forget about my perceived needs?” of fiction rather than systematic (85), (Welch, 233) one wonders how to respond to her practical theology. Finally, the Ap- Clarity is desperately needed when pendix delineating Cara’s depression countering the wisdom of the world seemed out of place in a book about that has crept into the church. pastoral ministry. Secondly, real help for the prob- Two other limitations also bear lems astutely identified lies within mentioning. First, Brian rightly reach—but untapped. The pitfalls decries sinful desires while failing to uncovered could be better avoided eliminate “felt needs” theology (cf. through a paradigm of ministry more 55). He laments pastors who, “Rather collegial than hierarchical. A hierarchy than...believing that God will meet his allows “the counsel of my associate needs, he tries to meet his own needs pastor” to be ignored by the senior for acceptance, significance, approv- pastor (140). Associates do not hold al, and friendship” (45, cf. 74). To seniors accountable. An equal, how- permit a “needs mentality” is to ensure ever, cannot be avoided. If all pastors slavery—to the very problem Croft were generalists, discharging all duties bemoans. “‘Needs’ or ‘rights’ lead ir- equally (including preaching), then resistibly into fear of man. We’ve seen all would be humbled by the calling, that whatever you think you need, you not just “senior pastors” (cf. 60) and come to fear” (Ed Welch, When People each pastor could spend time with the Are Big and God is Small, 87). church, counseling etc. (79-80) and Moreover, one should not go to with family during the worship service God to get those inordinate desires (166)—and perhaps even some of the unmet by others. Martha tried the temptations like the “great fear and same and was rebuffed by Jesus (Luke anxiety” of becoming a senior pastor’s 10:38-42). Welch again, helps here: wife, not experienced when merely an She knew that the answer was not to associate pastor’s wife, could also be turn to Christ to meet her felt need. That would have made Jesus her personal checked (cf. 155). talisman or idol. Instead, her answer was The church should demand all her to put to death her selfish desires and to pastors read and heed books like this. learn to fear God alone. As a result, her Books like these are vital—but more is question began to change. It was no lon- needed. May the Croft’s keep refining ger “Where can I find my worth?” but “Why am I so concerned about myself?” and reworking a thoroughly biblical It was not “How can God fill my needs?” pastoral ministry to glorify The Shep-

126 127 herd and Overseer of our souls. reaching the broken and lost must be Jim Fain, Ph.D. shaped by the love that God has for Executive Director His people. In part two, Harney “in- Rod & Staff Ministries vestigates some of the different ways Greenwood, IN that we can be part of God’s amazing work of scattering and watering the seed of the gospel” (89). In this section Harney, Kevin G. Organic Outreach he challenges us to reach out and For Ordinary People: Sharing Good connect with unbelievers regularly. News Naturally. Grand Rapids, MI: Part three speaks of the ultimate work Zondervan, 2009. 256 pp. $14.99. of salvation through the outreach All Christians are called to be salt and of God’s people. The author leaves light to a dark and dying world, yet no misunderstanding—salvation is many professing believers cringe at a work of God alone, in the heart of the thought of evangelizing. There is man. He reminds us that the credit is no doubt that evangelism is difficult, not ours, yet the Holy Spirit works in yet true followers of Christ under- and through us to accomplish God’s stand that God has commanded us plan of salvation. to evangelize the lost. For those who This book contains a wealth of in- have been convicted to be obedient formation, however, two points stand to the Word of God, pastor-author, out. The first is prayer. For outreach to Kevin Harney, has written this book be effective, we must begin with a high to encourage us to reach out and share view of God and have a total depen- the good news of Jesus naturally. His dence upon Him, and we show this focus is on ordinary people engaging dependence by being prayerful people. in natural conversation and sharing Harney has beautifully described the God’s love and grace (16). Harney image of prayer by announcing, “We has written a practical book to help unleash heavenly power when we pray us grow in our desire and ability to for lost people. When God’s people evangelize the lost. pray, heaven shakes, strongholds are Harney writes in a useful manner broken, and power is unleashed” (97, using a simple, yet effective outline. 99). The author leaves no doubt that The book is divided into three parts. to make a dramatic change and impact In part one (pre-evangelism), he on our evangelistic outreach, the builds a foundation based on having a Holy Spirit will have to be intimate- heart for God. Because we are image ly involved. We must be engaged in bearers of Christ, our motivation for prayer on a consistent basis if we are to

126 127 be tools that God uses to bring people truths; they always flow right be- into His kingdom. Harney teaches us hind God’s graciousness and love. several ways to engage in prayer to ex- However, I am under the conviction perience afresh the grace of God. One that nobody can fully understand method I immediately placed into the powerful grace that is the gift of my own prayer time was ‘Triple-Five God’s love unless they know exactly Prayers’ (101). how bad their need for a Savior is. The second point is interaction The gospel message includes, and is with the lost.Throughout the book, predicated on several factors, not just Harney presents questions to invite one. (1) A warning about sin and us into a deeper spiritual conversation the consequences of sin (John 16:8; with non-believers. Harney rightly 2 Thess. 1:8-9). (2) God’s solution offers warnings to Christians to peri- for sin—the good news of the gospel odically check their motives to ensure (Rom. 3:21-26; Eph. 2:1-9; 2 Cor. that they are (1) operating from a pure 5:21). (3) Finally, it includes the clear desire to be salt and light in the world, call to repent (Mark 1:15; Luke 13:1- and (2) that they are influencing peo- 5; Acts 17:29-31; Rom. 1:16). We are ple with the truths of the gospel, and not interested in simply satisfying the not allowing themselves to get sucked outward desires of people’s lives. The back into sinful living. The author full gospel message is one that has the offers many suggestions for providing power to transform lives from the in- a conduit so that unbelievers can come side out, and we should never neglect together naturally with followers offering the full gospel. of Christ and engage in the regular This book was written for the per- activities of life. Additionally, each son who is ready to thoughtfully and chapter ends with a practical section prayerfully step up his evangelism and of questions designed to challenge the be a beacon of God’s grace and love. reader in their own personal growth. The author concedes, “Evangelism is One weakness that I see in this not about a magic formula. It is about book is that when Harney speaks of the power of God and the faithfulness the gospel message he leads off with of His people, people like you and me. the good news of God’s love, rather We scatter the seed, but He brings the than the person’s need to be poor in growth” (149). If we desire a closer spirit and thirsting for righteousness relationship with God, we have to get because of the sin that separates him ourselves out of our comfort zones from God (Matt. 5:3-6; Isa. 59:2). and engage in the world as salt and To be fair, he never disregards these light. I highly recommend this book.

128 129 Tim Jarvis, MABC professor of English at the same Biblical Counselor, Compass Bible institution, are convinced that poor Church Bible teaching can be remedied. “The Aliso Viejo, California premise of this book is that it is pos- sible to diagnose with precision what goes well and what goes poorly in the James C. Wilhoit and Leland Ryken, classroom. It is also possible to pre- Effective Bible Teaching, 2nd Edition scribe a cure for every ailment” (14). Grand Rapids: Baker, 2012, 193pp. The hope that one’s teaching can $21.99. transition from dull and lifeless to Would you classify much of the Bi- stimulating and fruitful is a welcome ble teaching at your church as little encouragement for many teachers of more than “poor lay preaching?” If the Bible, I’m sure. you were honest, how would you de- Wilhoit and Ryken are persuad- scribe the teachers under whom your ed, however, that in our attempts to people sit week after week? Is their correct instances of unfruitful teach- material full of biblical content, but ing in our churches we have looked dry, disjointed and unconnected “too much at the teacher and not to real life? Or, is their teaching enough at the educational process illustrative and witty but touching and the content” (15). While not upon the Scripture only long enough ignoring this “human component” to glean only the smallest seeds of completely—Chapter 4 is dedicated truth? Perhaps you are a pastor or to discussing the traits of an excel- lay-teacher who feels like you fit lent teacher—the authors concen- into one of these two categories. trate their efforts on what is taught Whatever the case, whether you are more than on the one who teaches a pastor hoping to cultivate a strong it. Their aim is to help instructors teaching ministry in your church, or craft textually grounded, theologi- a lay-teacher struggling to commu- cally insightful, well-organized Bible nicate the truths of God’s Word in studies that not only convey spiritu- a way that is both useful to students ally nourishing truth in a compelling and faithful to the text, Wilhoit and manner, but also motivate students Ryken’s Effective Bible Teaching has to think, study and learn on their much to offer you. own. Many good teachers may regu- The authors, James Wilhoit, larly accomplish the former, but only professor of Christian Formation at an excellent teacher will find con- Wheaton College, and Leland Ryken, sistent success in the latter. Indeed,

128 129 the notion that genuine learning is Wilhoit and Ryken do not mean to self-motivated learning is a principle imply, however, that inductive Bible that underlies the entire book. studies are always advisable. Some We must never forget that all true edu- groups are too large while others are cation is self-education. No teacher too unfamiliar with the material to can make students learn, a fact that is benefit from an inductive approach. ignored in contemporary approaches In such cases, the teacher should to education that pamper students and ask teachers to shoulder the entire implement a directed study method responsibility for education….Stu- so that the students will be exposed dents need to be engaged, not infat- to educated teaching rather than uated, and that is why we emphasize the collective ignorance of the other learning-centered education. Our students. focus must be on fostering and pro- moting deep and significant student Regardless of how you might learning (31). assess the validity of the inductive method for conducting Bible stud- In order to promote this kind ies or whether or not you believe it self-motivated learning, Wilhoit and would work in your particular set- Ryken find great value in facilitat- ting, the principles outlined by Wil- ing Inductive Bible Studies where hoit and Ryken will serve as reliable students are encouraged and expect- tools to help you adequately prepare ed to interact with, ask questions and present faithful and stimulating about, and formulate their own Bible teaching. I shall mention a few. judgments about the biblical text at Perhaps most important among the guidance of the instructor. This the principles discussed by the au- approach to Bible teaching is distin- thors is their exhortation to “come to guished from Directed Bible Stud- grips with the text” (17). In order to ies. Although the various compo- avoid drifting into the comfortable nents of the teacher’s preparation are territory of one’s hobbyhorses or to the same under each approach, what keep from waxing eloquent on theo- happens in the classroom is notably logical issues not related to a given different. “A directed study replaces passage, teachers must draw their les- group discovery with the leader’s sons from the text itself. Yet, remain- sharing of his or her insights into a ing tethered to the text is not enough. passage. Inductive study is radically “To teach a passage effectively, a democratic. It gives every member a teacher must be able to communicate vote. Directed study lets the lead- a sense of its unity” (59). In order er do more of the talking” (110). to grasp a passage’s unity, one must

130 131 identify its genre—is it narrative, place helps the teacher properly exposition, poetry?—and locate the reverence Scripture as he works his “big idea” of the passage. Accurately interpretation of various texts. identifying the genre guards one from A second principle a teacher must wrongly interpreting the passage. keep clear in his mind is that “the Discerning the main idea keeps the biblical canon…is an organic whole teacher from missing the conceptual in which the parts fit together har- forest for the exegetical trees. Both moniously” (93). Unfortunately, as it practices help “impose a unity” on relates to the work of interpretation, the passage that will help the teacher the authors understand this princi- and his students better understand ple chiefly in precautionary terms: the biblical text. “Accordingly, one should interpret In fact, because Wilhoit and individual passages in an awareness Ryken are convinced that proper of what is said elsewhere in the Bible. interpretation depends upon one’s In the case of difficult or obscure ability to classify the kind of litera- passages, the interpreter should ture they are studying, they discuss give precedence to biblical pas- the matter of genre in multiple places sages where the doctrine is clear” throughout the book, dedicating two (93). The canon acts as a set of chapters to specific genres: narrative guardrails to keep the teacher from (Chapter 13) and poetry (Chapter driving into a doctrinal ditch as he 14). Even in the chapter devoted to handles tough passages. helping the teacher recognize and There is more, however, that convey the main idea of a passage should be drawn from this princi- (Chapter 6), Wilhoit and Ryken give ple; namely, that Scripture’s nature several examples of what this looks as an “organic” document implies like as the teacher comes in contact that much theological and pasto- with the Bible’s various genre. ral treasure can be quarried from The authors also outline several understanding how various themes, indispensable principles for sound doctrines and types unfold over biblical interpretation (see Chapter the canon and find fulfillment and 8). Among these is the reminder to development as God’s plan of re- “operate on the premise that the Bi- demption is revealed in greater and ble is God’s revealed word, inspired greater detail. Although Wilhoit by the Holy Spirit and therefore and Ryken mention the progressive without error” (92). Keeping this nature of Scripture on the following foundational premise in its rightful page (94), they do so only to offer

130 131 a general reminder that teaching in passage, he will also be able to place the Old Testament is often clarified that passage within the grand nar- in the New. rative of the biblical storyline and The implication, then, is that, show his people how the truth of while incredibly helpful, Wilhoit that particular text relates to Christ and Ryken’s book should not be the and unfolds (or has unfolded) over only book that Bible teachers read the canon. In short, an effective in their quest to grow in effective- Bible teacher will be able to show ness. Books other than those that his students how the whole Bible fits delineate the mechanics of biblical together with Christ at the center. interpretation and the methods of And when students really see this, teaching should find their way onto their desire to learn will be insatia- the teacher’s reading list; works ble. of biblical theology in particular. Derek Brown, Ph.D. An effective teacher will not only Pastoral Assistant be able to deal rightly with a given Grace Bible Fellowship of Silicon Valley

132 133 132 133 JDFM 4.2 (2014): 134-137

Personal Organization for the Sake of Fruitful Ministry1 DEREK J. BROWN

Some people may think it weird or merely the Derek J. Brown (Ph.D., The sign of an obsessive personality, but I get butter- Southern Bap- tist Theological flies when I walk into an Office Depot. Even the Seminary) is pastoral assis- thought of notebooks, filing cabinets, planners, tant at Grace and binders gets me excited. Oh for more sticky Bible Fellow- ship of Silicon notes and file-folders with reinforced tabs! And, Valley and adjunct professor of Christian Theology at the for those who think I am stuck in a bygone era of Southern Baptist Theological space-devouring paper goods: yes, I love Evernote Seminary. He resides with his wife and two boys in San Jose, and Pocket and Dropbox. I’ve even been known California, and blogs occasion- ally at DerekJamesBrown.com. to block out serious chunks of time (like, on the When not spending time with his family, Derek can be found calendar) to organize my MacBook’s files and cycling or running around the de-clutter the desktop. San Francisco Bay Area. I have a passion for organization. But not everyone shares my enthusiasm for drawer dividers and label makers. Through con- versation and general observation over the years it has become clear that there are people who find an overly-organized work environment stiflinag when it comes to their creativity and productivity. Others have concluded that setting aside time to index their notes, catalog their books, assemble all their files according to appropriate categories,

134 135 and establish a system of “productivi- reduce the friction in doing good, thus ty processes” actually takes away from making doing good easier and more time in which they can be creative and likely. For example, I have a series on productive. my blog about how to set up your While I do not want to quarrel desk. I think it’s pretty fun to have with those whose personality seems to your desk set up well. But what’s the require a certain amount of, shall we ultimate reason a good desk set up say, workspace flexibility, I do want to matters to me? Because setting up your challenge the assumption that careful desk effectively helps you be more ef- attention to organization kills creativity fective in serving others. It means that and productivity. instead of having your stuff all over, get- In fact, I would contend that organi- ting in your way and creating friction in zation is an indispensable key to both. your life, you can operate in a smooth and efficient way to focus on what you MINISTRY AND ORGANIZATION really need to get done” (Matt Perman, When it comes to ministry, then, What’s Best Next, 87). Christians should give some serious So, the cultivation of effective thought to organization. If we are organizational habits is not merely called to be fruitful and rich in good for your own convenience; it is for works—a calling that involves both the good of others. When we, as creativity and productivity—then we Perman observes, “remove the fric- should gladly embrace any means that tion in doing good” by maintaining enable us to abound in these things. an orderly workspace, we are freed to Take, for example, a well-organized serve others more effectively. desk. The effort it takes to plan and But it doesn’t stop at your desk. maintain an orderly desk may be signif- Consider the other areas of your icant, but the payoff far outweighs the life in which your ability to readily and time and energy required to set up your intentionally meet needs would be workspace and routinely return every- enhanced by giving greater attention to thing to its place. More to the point: organization. an organized desk enables you to do a greater amount good for others than YOUR FINANCES you could do with a disorderly desk. In If you maintain an orderly budget, keep his discussion of promoting effective track of your spending, itemize your productivity practices, Matt Perman savings, and intentionally set aside funds makes this important link between for specific uses, you can know exactly organization and fruitfulness. how much you are able to give when First, good productivity practices

134 135 urgent needs arise. You will have a keen and garage and attic, you are unable to grasp on how much you take in each quickly and effectively supply needs. month, how much you need to live on, Moreover, disorganization can lead to and how much you can give away. In a poor stewardship of your finances this way, organization does not stifle as you repurchase things you already generosity; it encourages it. And in the own—whether for your own needs or long run, a Christian who maintains an for the needs of others. orderly budget will most likely give more than the person who thinks they are YOUR TIME being more “spiritual” by giving accord- Your time is much like your money: if ing to their spontaneous impulses. It’s you want to be generous with it, you must counter-intuitive, but a person who only get organized. Take a given week for gives “when the Spirit moves” and never example. If you neglect to plan how you gets a handle on their finances usually will use your time each day, you will most won’t give very much over a given year. likely waste a lot of precious minutes They might think they are generous, (which add up to hours and days and but in terms of actual numbers, they are years) that you will not be able to spend surprisingly stingy. serving others. You will also be unable to determine how much time you can spend YOUR POSSESSIONS on a particular project or with a person to When you maintain an orderly living whom you are ministering. space, you are able better to provide In the latter example, if you are specific goods to those who are in unwilling to organize your schedule, you need. You need a sleeping bag for a might find that the time you spend with mission trip? It’s in the garage on the people is often characterized by several second shelf from the bottom; I’ll “watch checks” and the inability to really have it to you by tomorrow. Do I have concentrate on others because you are any books on eschatology? Yes, in the weighed down by the anxiety of not attic, the two boxes on the far left. I’ll knowing exactly how much time you bring you a stack on Sunday. Clothes are able to give to a particular situation. for an 18 month old boy? In a bin Knowing how much time you are able near the front of the closet upstairs; to give to a person in need allows you to you can swing by on Wednesday to concentrate fully on and listen carefully pick them up. to them. Granted, there are times when On the other hand, when your pos- God will stretch our schedules and sessions are unaccounted for and left keep us in one place for longer than we in disorderly heaps around the house planned; but, generally speaking we will find that we enhance our time with oth-

136 137 ers when we keep an orderly schedule. Sadly, Duncan was not as fruitful as he could have been due to a simple YOUR STUDY lack of organization in his life. And When I ponder the importance how many of us, who read much of disciplined, orderly study, I am and study much, because we are reminded of John “Rabbi” Duncan, a unwilling to establish an effective man who, though godly, never reached note keeping and retrieval system, his potential as a theologian due to are limiting our contribution to his inability to organize his pursuit our families, our churches, and our of knowledge. In the introduction schools? How much valuable truth to Duncan’s brief biography, we learn and useful knowledge are you now that despite his great teaching ability, unable to pass along to others be- his failure to impose structure and cause you never troubled yourself to exercise intentionality in his studies write it down and file it away? significantly limited his contribution These are not a questions of to the Christian world. personality—whether we con- sider ourselves a “Duty Fulfiller” These [teaching] endowments, however, were counteracted by certain weaknesses or an “Idealist” or a “Doer” or a which hindered his usefulness. There “Thinker”—these are questions of was a lack of any plan in his acquisition stewardship and how we are using of knowledge. He had a fatal tendency the resources God has entrusted to to miscellaneous. He was often carried us. Organization may come more away intellectually with some engross- ing mental problem or absorbed spiri- naturally to some, but it is needed tually with some enquiry into the state for anyone who desires to effectively of his soul. Furthermore, he was utterly serve others. unmethodical in everything but the So, even if you don’t consider arrangement of his thoughts. The great- yourself an organized person, I est defect of his character, however, was, as Dr. Moody Stuart points out, weak- encourage you to consider the ways ness of purpose. ‘You could not name your ministry to others and your any living man whom you could so eas- capacity to do good would be en- ily turn aside in judgment from what he hanced by a little more attention to had approved, or in execution from what where you keep your pens and how he had intended.’ This irregularity in work was fatal to his potential power as you track your budget. a professor and scholar. In this realm he was rather a great possibility than a great ENDNOTES realization. (‘Just a Talker’: Sayings of 1. This article originally appeared at derekjames- John (‘Rabbi’) Duncan, xxix.) brown.com. Used by permission.

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Two Questions that May Greatly Improve Your Church’s Ministry1 KEVIN DEYOUNG

I’m no management consultant, leadership Kevin DeYoung has been the expert, or church growth guru. But if you Senior Pastor at Universi- love your church and want to see it as effec- ty Reformed Church in tive as possible–for the sake of evangelism, East Lansing, education, exaltation, and whatever other E’s Michigan since August 2004. you may have in your mission statement–try He attended Hope College and Gordon-Conwell Theological asking these two questions. One is from the Seminary. He blogs regular- pastor for his leaders, and the other is from ly at The Gospel Coalition, speaks frequently at con- the leaders for his pastor. ferences including Together for the Gospel, and has been a contributor or author of QUESTION #1—PASTOR TO LEADERS: numerous books including The Hole in Our Holiness (Cross- “HOW CAN I IMPROVE MY PREACHING?” way, 2012) and Taking God at Most pastors have no mechanism for regu- His Word (Crossway, 2014). Kevin and his lovely wife, lar, thoughtful feedback on their preaching. Trisha, have six children: Ian, Jacob, Elizabeth, Paul, Mary Those laboring on larger church staffs may and Benjamin. have a built-in worship review, but most pas- tors in the country don’t enjoy such a luxury. And even if they do, it would be wise to solicit feedback from lay leaders in the church–the kind that are mature in the faith, have demon- strated longstanding commitment, but don’t live and breath the details of planning and

138 139 evaluating worship services. I have feedback. I know it can be scary my annual evaluation coming up in to even ask the question. But the the next month. I plan on asking spread of the gospel and the good of our elder vice-president how I can our people are more important than improve my preaching. our sensitive psyches. If preaching is the most import- Over the years I can think of lots ant thing we do in ministry, why of helpful feedback I’ve gotten on not be more deliberate about trying my preaching: to develop new skills, weed out bad Your introductions are too long. habits, and get some much needed Don’t be afraid to dive right into the fine tuning? For most of us, the text. feedback on our preaching consists Your sermons could be five min- of “Good job, pastor” or “Nice utes shorter without losing any- sermon, pastor” as people file out thing. after the service. And when we get You seem rushed when you get to criticism it often comes from cranky your conclusion. That’s often the best, church members who aren’t happy most important part. Think about with much of anything. I think most trimming back earlier in the sermon church members love their pastor so you can slow down at the end. and are normally pleased with the Your content is great, but it can preaching (or they wouldn’t stick be too much. around). But I also know that every Just be yourself. pastor can get better. If Timothy was Maybe, brother pastor, you need told to fan into flames the gift he more illustrations, or fewer. Maybe had, shouldn’t we–I’m talking to my you are going over people’s heads, fellow pastors–look for ways to blow or leaving the people a bit famished. fresh wind across faint coals? Maybe you’ve developed a distract- Obviously, this first question is ing mannerism, gesture, or expres- not one you ask of just anyone. We sion. Maybe you’ve gotten into a rut. aren’t looking to poll-test our latest Maybe you are trying too hard to be sermon series. We aren’t trying to creative. Who knows? Why not ask? scratch itching ears. Parishoners may want more of what isn’t good for QUESTION #2—LEADERS TO them in their weekly preaching diet. PASTOR: “HOW CAN WE BETTER SUPPORT YOU AND YOUR And yet, your best leaders should FAMILY?” be able to give the pastor honest, Like the first question, this one is thoughtful, affirming, constructive dangerous. Pastors can be unrealis-

138 139 tic. They can be selfish. They can be how some pastors survive on two lazy. They can be greedy. There is no weeks vacation per year. I recom- sin you struggle with that we can’t mend three weeks as a minimum, struggle with too. And yet, just like preferably four. In Britain, I’m told, most churches love their pastor, I be- six weeks is quite normal. One of the lieve most pastors love their church. surest ways to decrease the effec- Very likely, your pastor is working tiveness of your church’s ministry hard, doing the best he can, trying to is to get a burnt out pastor. When be a faithful preacher, leader, disci- churches are sticklers with their pas- pler, evangelist, spiritual caregiver, tor’s vacation, they hurt themselves and family man. So why not ask how as much as anyone. you can help him? “I don’t have enough money for I can raise this issue because my books.” Even a modest book allow- church cares for me and my family ance would be a tremendous bless- very well. I’m not trying to send sub- ing, and could pay big dividends. tle hints and suggestions. In fact, it’s “I’d like to attend a conference, because I am treated so well that I’m but it’s far away and kind of ex- jealous for my fellow pastors to be pensive.” Find a way to make it cared for equally well. If asked how happen. There are dozens of good you can support him and his family, conferences. Your pastors can’t (and here are some of things you might shouldn’t) go to all of them, but it hear from your pastor. would serve his soul and serve your “My wife feels alone.” Our elders church if he could go to a couple– formed “Team Trisha” a few years maybe a smaller local conference ago to care for my wife. It’s a few each year and one of the big national other women in the church who conferences. These conferences are meet with her regularly to hear how only partly about the content. They she’s doing and find ways to help are just as much for the fellowship, (especially when I’m busy or out of the friendships, the road trip, and town). the time away. Not to mention the “I could use more vacation time.” free books. I know most people in the church “I could use more study time.” work hard at their jobs, sometimes This may mean making adjustments for little pay and with little vacation. to the weekly grind so your pastor But your bad experience doesn’t can devote himself more fully to the have to be the standard for everyone word of God and prayer. This may else. For the life of me I don’t know mean helping your pastor manage

140 141 his own time better. This may also us–pastors, elders, church members, mean adding one or two weeks of for every Christian. But let’s not study time to your already gener- make it harder, or less joyful or less ous vacation package. If the pastor effective, than it has to be. Some- actually uses the time to read, write, times the best thing you can do for and reflect, I can’t imagine a church your church is the simplest thing: regretting this sort of allowance. just ask the right questions. These “We are barely making ends two are a good place to start. meet.” That’s a tricky one. At least hear him out. Do what you can to ENDNOTE make his service a joy and not a 1. This article originally appeared at burden. TheGospelCoaltion.org. Used by permis- sion. “Pray for me.” Pray for your pastor in private. Pray for him if you have the opportunity to lead in prayer in church. Take time once in awhile to pray for him during your elders’ meeting. See if he’d like a group to regularly meet with him for prayer. Ministry is hard work. For all of

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What Works For Us (and Might Work For You) in Family Worship1 BRIAN HOWARD

Are you a parent? Brian Howard has twenty-two Then you need to know that your kids are years of leader- ship experience going to learn primarily what you teach them. as a leader- ship coach, You might sometimes wish that you could non-profit delegate the spiritual training of your kids, executive, church planter, but you are the one who is responsible to lead pastor, and business owner Brian spent two years teach, train, and disciple your kids. This is not serving on the board of the something to be outsourced to Sunday School Acts 29 Network, where he directed church planter train- teachers or youth pastors as past generations ing, coaching, and networking for three west coast states. have sometimes done. Brian also co-founded and led the Sojourn Network, Over my fifteen years of parenting, my a national church planting wife and I have continuously attempted to network.He currently leads Church Multiplication for teach our kids what is true and call them to Pacific Church Network.Brian has coached several hundred live in light of the truth of who God is and leaders around the world and what he has done. We have read the Psalms is the Executive Director of Context Coaching Inc., a firm and Proverbs as a family several times. When that specializes in coaching leaders. Brian holds a Master’s we do this, we have each of our kids (who degree from Talbot School of Theology, has been married is old enough to read) read a verse until we for twenty years to the love of are finished with a chapter. After reading a his life, and has four children. chapter we have a discussion about what we learn in the chapter about who God is, what He is done, and how He relates to us. Then we

142 143 finish by praying together. dreds of different kinds of teenagers We have read through The Jesus all around the country is that the Storybook Bible several times. We vast majority of American teenag- have also had seasons where we ers are exceedingly conventional in felt like complete failures at family their religious identity and practices. worship. But we have never given Very few are restless, alienated, or up. In light of what we have learned rebellious; rather the majority of over the years, here are four words of U.S. teenagers seem basically content advice to help you press forward in to follow the faith of their families family worship: with little questioning. Contrary to what many people 1. YOU ARE BY FAR THE PRIMARY think, you are the primary spiri- SPIRITUAL INFLUENCE IN THE tual influence in the life of your LIFE OF YOUR KIDS. kids. Wayne Rice, one of the pio- Consider how Moses instructs the neers of American youth ministry, Israelites in the book of Deuterono- argues this compellingly in his my concerning God’s ways: book, Reinventing Youth Ministry And these words that I com- (Again). Knowing that we have a mand you today shall be on your large influence on our children’s heart. You shall teach them diligent- lives is both comforting and scary. ly to your children, and shall talk of

them when you sit in your house, 2. DOING SOMETHING FOR and when you walk by the way, and FAMILY WORSHIP IS FAR BETTER when you lie down, and when you THAN DOING NOTHING. rise. (Deuteronomy 6:6-7, ESV) My friend Josh McPherson, pastor The Scriptures make it clear that of Grace City Church in Wenatchee, parents are to teach their kids God’s Washington recently told me, “A truths. But what about teenagers? good plan today is far better than Recently I read a summary of a perfect plan next week.” Perfec- the writing of researcher, Christian tion can be the enemy of progress. Smith, who asserts that our assump- Read a verse and talk about it. Pray tions about American teenagers are together. Get a book and go through often incorrect. He says: it. But do something. Perfection In U.S. culture, the very ideas of has never worked for us. We have “teenager” and “rebellion” are virtu- never, not even a single time, done ally synonymous…But that impres- family worship 7 nights in a row. sion is fundamentally wrong. What Our goal is to pull it off somewhere we learned from interviewing hun- around 4 nights a week. We have to

142 143 work around high school basketball how it works for us: games, gymnastics, music lessons, dinner with neighbors, and the • We have dinner as a family 4-5 like But we keep at it knowing that nights per week. something is far better than nothing. • Before we get up from the dinner table we have a time of 3. DON’T QUIT WHEN YOU GET family worship. DISCOURAGED. • We focus on one catechism The best way to save money, unless you question per week. (There are 52 are super rich, is not normally to make total) a one time deposit. The best way to • I printed 6 copies of the ques- save money is to put some away every tions so each person has a copy. month. Eventually, in most cases, your We keep them next to the dinner consistent savings will amount to a table. large savings account. This same prin- • There is an iPad and iPhone app ciple of consistency is true with family for the New City Catechism. I worship. There will be times when a have this open when I am lead- fight breaks out during family worship ing. or when you feel like yelling at every- • By the end of the week, our kids one. Come back to it tomorrow night. have the catechism question and Don’t get discouraged and quit when answer memorized. your kids don’t vow to spend their • There are accompanying Scrip- lives on the mission field in Africa. tures that go along with the Stay with it for years. Don’t quit. question of the week.

4. WHAT WE ARE DOING NOW • Chandra (my wife) and I talk FOR FAMILY WORSHIP. through with our kids the impli- A few weeks ago I called my friend, cations of the question and the Chad Vegas, who pastors Sovereign Scripture that we read. Grace Church in Bakersfield, CA. • We pray together. I asked him for some insight into what might be effective for us to do It’s not rocket science. in family worship now that we have Here is my final challenge: No two teenagers. Chad recommended matter what, start having family that we take our family through the worship this week. New City Catechism (www.newc- itycatechism.com). We started this ENDNOTES 1 This article originally appeared at BrianHow- a few weeks ago and love it. Here is ardBlog.com. Used by permission.

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Should I Tell My Spouse About Struggles with Sexual Purity1 GARRETT KELL

“Should I tell my wife?” Garrett Kell grew up in Daniel leaned back with no interest in the Berkeley Springs, WV. meal before him. He’d looked at racy pictures He attended Virginia Tech again and the weight of conviction was ines- where he came capable. He had confessed his sin to God and to know the Lord through to me, but should he confess it to her? the witness of a friend and the ministry of Campus Crusade What would you tell Daniel? for Christ. Garrett served as the evangelism pastor at Den- ton Bible Church in Denton, SEVEN PRINCIPLES TX while working toward his ThM from Dallas Theological Because every couple is different, there is no Seminary. Garrett then served one-size-fits-all answer to this question. Some as the senior pastor at Graham Bible Church in Graham, TX couples are totally transparent with each for seven years. He later spent time on staff with Capitol Hill other, while others find it best to allow ac- Baptist Church who helped countability to be handled by trusted friends. place him with Del Ray Baptist Church. He is married to Regardless of where you land on the spectrum, Carrie and together they have four children, Eden, Haddon, it is important for husbands and wives to Phoebe, and Graham. Garrett enjoys hanging out with his develop a plan to help each other fight sexual family, watching sports and temptation. occasionally doing some type of exercise. What follows are seven principles to help you and your spouse wade through this sensi- tive area together.

146 147 1. Help each other make it to heaven. After God brought Adam and Eve together in the first marriage, we “Exhort one another every day, as long are told, “the man and his wife were as it is called “today,” that none of you may be hardened by the deceitfulness of both naked and unashamed” (Gen. sin.” Hebrews 3:13 2:25). They had nothing to cover up in those days. There were no My chief calling as a husband is to deleted search histories in Eden. help my wife love Jesus more. My wife There were no shameful compro- has the same responsibility toward me. mises or weeping wounds from In fact, I would suggest that the most unfaithfulness. weighty and wonderful responsibili- Intimacy and trust are still possi- ties in marriage is to help our spouse ble outside of Eden, but they don’t make it to heaven. One of the ways to happen by accident. They must be make this happen is by doing whatever cultivated. As 1 John 1:7 promises, we can to help them fight off temp- “if we walk in the light, as he is in tation, including sexual temptation the light, we have fellowship with (Heb. 12:1-2; James 5:19-20). We are one another...” There is no better to be each other’s greatest allies in the way to deepen trust in marriage journey toward the heavenly city (Rev. than walking honestly and openly 21-22). together. Satan will oppose your efforts with Do you hide things from your all he’s got, but you must not lose sight spouse? of this fact: your greatest responsibil- I believe there should be no ity as a couple is to help each other secrets in marriage. Surprises? Yes. home by leaning upon the strength Secrets? No. of your Savior. Let the mantra of our Wisdom and discernment is marriages be the same as the psalmist, certainly needed on this point. For “Oh, magnify the Lord with me, and instance, it is unwise to share every let us exalt his name together” (Psalm thought that comes in your head 34:3). This will be painful at times, or every conflict you have at work but it is eternally worth it. or the details of other people’s lives that have been shared with you. We 2. Cultivate an atmosphere of aren’t talking about those kinds of intimate trust. issues. This is a challenge to not intentionally hide sins from your “The heart of her husband trusts in spouse. Death and deceit breed in her...” Proverbs 31:11 the darkness. A husband and wife

146 147 should always be honest with each difficult initial discussion. other about the condition of their • Plan. Husbands and wives souls. should work together to make If our goal is to build trust, it an accountability plan (see #4 probably seems counter-productive below). Because your body is to reveal trust-breaking sins. But not your own (Gen. 2:24; 1 Cor. the fact is, nothing builds trust like 7:4) they have the right and re- seeing your spouse trying to delight sponsibility to talk through this in God more than anything else. with you. Husbands should lead Honesty and humble transparency, by taking the initiative in this over time, produce intimate trust discussion (Eph. 5:22-25) and in your marriage. Walk in the light wives should give husbands the together. much-needed help they require (Gen. 2:18). Regardless of which 3. Consider the Basics of Ac- spouse is struggling, you need to countability. help each other. Again, it may be wise to involve a pastor or other “Confess your sins to one another and pray for one another...” James 5:16 mature Christian friends in this process. At some level, husbands and wives • Ask. Part of the plan should be should be each other’s account- that your spouse reserves the right ability partners. Confessing sin to to ask you at any time how you are each other should be a normal part doing in your fight against tempta- of your life together. Because each tion—and expect to get an honest couple is different, you need to have answer from you. a conversation about what this will look like in your own marriage. I would also suggest that you should Here are a few basic ideas: always have at least one other person, of the same sex, to whom you are • Talk. If you’ve never had a con- accountable, not just about sexual sin. versation with your spouse about Sin thrives in the darkness. Making your struggles with sexual sin, regular and honest confession to you should have one. Your spouse another believer is one of your best needs to know to whom they are defenses against sin’s power. married. I strongly encourage you 4. Agree on Your Approach to to allow your pastor to help you Accountability. think through how to have this I have spoken to dozens of people

148 149 about this subject and every couple trusted friend about what has does things differently. What follows happened if they need to. are two categories on the opposite • If you’ve agreed to a plan, honor ends of the accountability spectrum. it. If you’ve sinned in a way your Some couples are very open about spouse would expect you to tell sexual temptations. Some couples them, follow through with being agree it is best to tell each other honest. It will be tempting to when they feel tempted, if they find find a way out and rationalize a someone else attractive, if they com- million excuses why you don’t promise at all on the internet, if they need to tell them (I won’t do it give into self-gratification, and just again, I don’t want to hurt them, about everything else. Couples who and so on). take this approach say that complete • Be willing to switch your plan transparency helps both of them to if it seems wise. Insecurities can stay honest and vigilant in the battle flourish in unexpected and un- against sin. necessary ways in these conver- If you lean toward this option, sations. I have godly friends who have tried going with the “total • Make sure your motives are transparency” option and found good. Sometimes seeing the pain it to be way too much for their that our sin inflicts on the ones spouses to handle. There is no we love can be a deterrent to sin, shame in making changes to the but don’t use your spouse just to plan if necessary. unload your guilt and make you • If your spouse confesses sin to feel better. you, you will be tempted to be • Don’t expect your spouse to most worried about how the sin respond well to your sin. Your affects you. It is normal to be confession may devastate them. hurt by sin, but ask God to help Don’t get all self-righteous you be even more concerned because you’re being vulnerable. about the way your spouse has You’ve sinned against them. strayed from him. None of us Don’t get defensive when they can do this perfectly, but plead ask questions. Nothing ruins a with God to keep your heart confession like making excuses. postured in that direction. Give them a chance to grieve, process, and go to God. Give Some couples don’t talk about this them permission to talk to a area in detail unless a certain level

148 149 of sin occurs. Some couples agree wife said to me, “out of love it is best for their spouse to confess for him, I would want to be struggles with lust to a mutually a part of the solution, but trusted Christian friend, not to it would be really difficult.” them. They humbly realize they That’s a good perspective. would be too hurt by their spouse’s Growing in holiness and straying heart or that they feel the helping others to do the struggle is too foreign to them to be same is hard and painful able to know how to help them. work. It is humble to know If you lean toward this option, your limitations, but it is also humble to accept your • Have an agreed-upon type responsibilities. Pray for God of sin at which you agree to give you wisdom to know to talk to your spouse. the balance. Purity is a heart issue (Matt. 5:28, 15:19), but it is fine for There is no one-size-fits-all couples to set agreed-upon approach to this subject. Some conversational mile markers. spouses will be able to hear about This may be habitually your struggle, be hurt by it, but looking at porn, giving in recover in the grace of God. Others to masturbation, or crossing will be devastated by the fact that certain lines with someone you’d even be tempted, even if you of the opposite sex. Pray for didn’t yield to the temptation. We God to give you wisdom in need to live with our spouses in an this discussion. understanding way and be willing to • Don’t use this approach as humbly and graciously build a plan a deceptive cover for your together (1 Pet. 3:7). sin. Romans 13:14 says “make no provision for the flesh to 5. Ask Each Other Important gratify its lusts.” The well- Questions trusted accountability partner As you begin this process together, should know what these mile here are a few questions to help you markers are and be willing to begin the conversation. inform the spouse if sin were to ever get out of control. • How are we helping each other • Don’t avoid the discussion love God more? How can we do just because it hurts. As one this better?

150 151 • How can I help you fight against temptation? Who else can help together again, so that Satan may not tempt you...” 1 Corinthians 7:5 you? • Do you fear talking to me about Much could be said here, but these things? How can we make believe this: making love should be our marriage a safe place to have a priority in your marriage. God these talks? has given sexual intimacy for many • Do you have any sins in your life reasons, one of which is to help that no one knows about? each other fight against sexual sin. Husbands and wives need to be For many of us, having this kind of committed to regularly engaging in conversation can be terrifying. Some sexual intimacy. of us don’t want to know what our Some of you may be tempted spouse is struggling with, and some to feel like a mere outlet for your of us don’t want our spouse to know spouse’s physical desires. Guard what we’re struggling with. But because your heart from this distortion. As God’s glory and the salvation of souls my wife told a friend, “As a wife, are at stake (Heb. 3:12-14), we must be you have the great responsibility of willing to have tough conversations. protecting your marriage by serving A few weeks ago, my wife and your husband through sex. It’s one I talked through this article with a of God’s divinely ordained means couple of close friends. God used to help his heart not be as easily that discussion to help them pray and tempted by lust. Sex is sometimes discuss how they could better serve a sweet dying to self.” The same each other in this area. They said the truth goes for husbands. Serve conversation was difficult at times, but your wife through sexual intimacy, in the end God used it to draw them through non-sexual affection, closer than they had been before. and through regular, intentional, If you want to do this, but don’t attentive conversations. God can use know how, I’d encourage you to that to help guard her heart from share this article with your pastor wandering. or another mature Christian couple For some of you, this and ask them to help you begin this encouragement to make love to journey together. your spouse brings up a slew of 6. Go Make Love painful emotions. Maybe you have been sinned against gravely by your “Do not deprive one another...come spouse and the thought of giving

150 151 yourself to them intimately is almost to the cross where they, and you, inconceivable. Maybe you’re facing will both be refreshed and restored physiological problems that hinder by the Lord who daily bears our you from being able to make love. burdens (Ps. 55:22, 68:19). Plead Maybe it’s one of countless other with the Lord to cover your pain reasons that make sex with your with his grace and you do all you can spouse difficult. to cover your spouse’s shame with If you and your spouse are one of the truths of the gospel. the many who feel this way, please Remind each other that the Jesus don’t give up. Prayerfully plan and who spoke severely about sexual begin working through these issues sin (Matt. 5:28-30) is the same with your pastor, a gospel-centered Jesus who died for those sins and counselor, or capable doctor. Be rose victorious over them (Rom. patient with each other in this 4:25). He is patient with sinners of process and trust that the Lord all sorts, and promises forgiveness is able to do more than you can for all who turn from their sin and imagine (Eph. 3:20-21). follow after him (Acts 3:19; 1 John 1:8-9). He promises to intercede 7. Keep the Gospel Central in for us and provide grace in our time Your Marriage. of need (Heb. 4:14-16) while also Husbands and wives sin against providing power to help us war each other every day. This is part of against our unrelenting foe (Rom. marriage in a fallen world. But there 8:13; Gal. 5:17). is something unique about sexual Moments like these are where sin that seems to hurt in a distinctly the gospel feels most real and most deep way. And even if they haven’t needed. They are also when the power sinned but are being tempted to do of the gospel can most transform your so, the sting of knowing that your marriage. God will help you forgive beloved’s heart is being tempted to and work through the process of stray can be painful. restoration. So don’t lose heart with So if your spouse comes to you each other, or with yourself. God’s with the weight of sinning against grace is sufficient, even for what you you and the Lord on their back, and your spouse face. it will be difficult, but remember Help each other to heaven. that Galatians 6:2 says we are to Talk about these things. Cultivate “bear one another’s burdens, and so intimate trust. Make a plan. Make fulfill the law of Christ.” Lead them love. Cast yourselves upon the grace

152 153 of God. And do this all with your bit.ly/1qgUwKN) hope fixed on the glory that is to be • John Piper also addresses revealed. We will be home with Jesus whether your spouse’s soon, so help each other toward that struggle with porn is worthy of Day. divorce.( http://bit.ly/1sZEgkI) • What should you do if your For Further Consideration spouse confesses that they have committed adultery or is living • Heath Lambert’s excellent a secret life of sin? A good book Finally Free (ch. 5) article by John MacArthur discusses how spouses should helps you think through talk about sexual sin. forgiveness, but you must • Remember that temptation is involve the elders of your church not sin. This article by Kevin in this discussion. (http://bit. DeYoung may be helpful to ly/1pPXvuA) read together. (http://bit. ly/1uARUOa) Author’s Note: Thank you to my wife, • Dr. Russell Moore answers a Zach Schlegel, Jason Seville, Shai man who asks if should confess Linne, Brian Davis, and the many an affair that happened years other brothers and sisters who helped ago. (http://bit.ly/1rWAeuf ) me think through this important • Considering marrying someone topic. who struggles with porn? Read

Heath Lambert’s article and ENDNOTES listen to John Piper’s advice first. 1 This article originally appeared at 9Marks. (http://bit.ly/1saGvE2; http:// org. Used by permission.

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Bring the Bible Home to Your Heart1 DAVID MATHIS

We all want to be “doers of the word, and not David Mathis is executive hearers only” (James 1:22) editor at de- siringGod.org Who wants to feel the failure or share in and an elder the shame of being pegged like one “who at Bethlehem Baptist Church, looks intently at his natural face in a mirror Minneapolis. He has edited . . . and goes away and at once forgets what several books, including Think- he was like” (James 1:23–24)? It would seem ing. Loving. Doing., Finish the Mission, and Acting the Mira- like Bible application is an essential spiritual cle, and is co-author of How to Stay Christian in Seminary.(@ discipline to consciously pursue every time davidcmathis) we encounter God’s word — but that depends on how we define “application.” The key question we need to answer is what effect should regular Bible intake have on our hearts and lives — and how does it happen?

GOD’S WORD IS FOR YOU For starters, we should be clear that aiming to apply God’s words to our lives is grounded in the good instinct that the Bible is for us. Op- timism about life application makes good on these amazing claims that all the Scriptures are for Christians:

154 155 “All Scripture is breathed out by yourself, with this essential anchor God and profitable for teaching, in place: Seek to understand first for reproof, for correction, and how God’s words fell on the original for training in righteousness, that hearers, and how it relates to Jesus’s the man of God may be complete, person and work, and then bring equipped for every good work” (2 them home to yourself. Expect ap- Timothy 3:16–17). plication to your life as God speaks “Now these things took place as to us today through the Spirit-illu- examples for us, that we might not mined understanding of what the desire evil as they did. . . . [T]hey inspired human author said to his were written down for our instruc- original readers in the biblical text. tion, on whom the end of the ages has come” (1 Corinthians 10:6, 11). SPECIFIC APPLICATIONS FOR “Whatever was written in former EVERY DAY? days was written for our instruc- So then, is it right to think of “ap- tion, that through endurance and plication” as an everyday means of through the encouragement of the God’s grace? Is this a spiritual disci- Scriptures we might have hope” pline to be pursued with every Bible (Romans 15:4). encounter? The answer is yes and The whole Bible is for the whole no, depending on what we mean by church. We have good Scriptural application. warrant to come to God’s words ex- Some good teachers have claimed pecting them to be understandable that every encounter with God’s and applicable. We should make word should include at least one good on Puritan preacher Thomas specific application to our lives — Watson’s counsel, some particular addition, however Take every word as spoken to your- small, to our daily to-do list. There selves. When the word thunders is a wise intention in this: pressing against sin, think thus: “God means ourselves not just to be hearers of my sins;” when it presseth any duty, God’s word, but doers. But such a “God intends me in this.” Many put simplistic approach to application off Scripture from themselves, as if it only concerned those who lived in the overlooks the more complex nature time when it was written; but if you of the Christian life — and how intend to profit by the word, bring true and lasting change happens in it home to yourselves: a medicine a less straightforward way than we will do no good, unless it be applied. may be prone to think. (Spiritual Disciplines, 57) It helps to acknowledge that the vast majority of our lives are lived Yes, take every word as spoken to spontaneously. More than 99% of

154 155 our daily decisions about this and that happen without any immediate Rather than dictating specific ac- reflection. We just act. Our lives tions, he wants to see us formed into flow from the kind of person we the kind of persons who are able are — the kind of person we have to “discern what is pleasing to the become — rather than some succes- Lord” (Ephesians 5:10). sion of timeouts for reflection. And this is precisely the line GOD’S WORD IS FOR SEEING along which the apostle prays for his And so, as John Piper says, “A god- converts. He asks not that God give ly life is lived out of an astonished us simple obedience to a clear to-do heart — a heart that is astonished list of commands, but that he give at grace. We go to the Bible to be us wisdom to discern his will as we astonished, to be amazed at God encounter life’s many choices com- and Christ and the cross and grace ing at us without pause. Paul prays and the gospel.” The kind of appli- cation most important to pursue • that we would be “trans- in encountering God’s word is such formed by the renewal of astonishment. Press the Scriptures your mind, that by testing to your soul. Pray for the awakening you may discern what is the of your affections. Bring the Bible will of God, what is good and home to your heart. acceptable and perfect” (Ro- As we’re freshly captivated by the mans 12:2). grandeur of our God and his gospel, • that our love may “abound we become what we behold: “we all, more and more, with knowl- with unveiled face, beholding the edge and all discernment, so glory of the Lord, are being trans- that you may approve what formed into the same image from is excellent” (Philippians one degree of glory to another” (2 1:9–10). Corinthians 3:18). And so we come • that we “may be filled with away from our Bible intake with a the knowledge of his will in more satisfied soul. Which imparts all spiritual wisdom and un- a flavor and demeanor to our lives derstanding, so as to walk in and decision-making that affects a manner worthy of the Lord, everything. fully pleasing to him, bearing Meditating on God’s words fruit in every good work and shapes our soul. Sometimes it yields increasing in the knowledge immediate and specific points of of God” (Colossians 1:9–10). applications — embrace them when they come. But be careful not to let

156 157 the drive for specific actions alter and changes our person, which the focus of our devotions from as- then prepares us for application, tonishment and seeking, as George and application to God’s blessing: Mueller did, “to have my soul happy “your way [will be] prosperous, and in the Lord.” Coming to the Scrip- then you will have good success.” So tures to see can make for a drastical- applying God’s words to our lives ly different approach than primarily is not only an effect of his grace to coming to do. us, but also a means of his ongoing The Bible is gloriously for us, but grace. it is not mainly about us. We come most deeply because of who we will Jesus says in John 13:17, “If you know see, not for what we must do. “Be- these things, blessed are you if you do come a kind of person,” counsels them.” So also James 1:25 promises Piper, “don’t amass a long list.” that someone who is not a hearer only but “a doer who acts . . . will be blessed in his doing.” THE BLESSING OF BRINGING IT HOME This is the pathway to flourishing When we bring God’s words home we catch a glimpse of in the old cov- to our hearts, and then apply them enant in Joshua 1:8 — meditation, to our lives through an amazed and then application, then blessing: changed heart, it is a great means of This Book of the Law shall not his grace to us. He loves to bless the depart from your mouth, but you true application of his word to our shall meditate on it day and night, lives. so that you may be careful to do ENDNOTES according to all that is written in it. For then you will make your way 1This article originally appeared at Desir- prosperous, and then you will have ingGod.org. Used by permission. good success. When Bible reading first aims at astonishment (meditation and wor- ship), it works first on our hearts

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Why So Many Churches Hear So Little of the Bible1 R. ALBERT MOHLER JR.

Dr. R. Albert “It is well and good for the preacher to base Mohler Jr. serves his sermon on the Bible, but he better get to as president of The Southern something relevant pretty quickly, or we start Baptist Theolog- ical Seminary. mentally to check out.” That stunningly clear In addition to sentence reflects one of the most amazing, his presidential duties, Dr. Mohler tragic, and lamentable characteristics of con- hosts two programs: “The Briefing,” a daily analysis of news and events temporary Christianity: an impatience with from a Christian worldview; and the Word of God. “Thinking in Public,” a series of con- versations with the day’s leading The sentence above comes from Mark thinkers. He writes a popular blog & a regular commentary on moral, Galli, senior managing editor of Christianity cultural and theological issues. In Today in an essay entitled, “Yawning at the addition to contributing to a num- ber of collected volumes, he is the Word.” In just a few hundred words, he cap- author of several books, including Culture Shift: Engaging Current tures the tragedy of a church increasingly im- Issues with Timeless Truth (Mult- patient with and resistant to the reading and nomah); Desire & Deceit: The Real Cost of the New Sexual preaching of the Bible. We may wince when Tolerance (Multnomah); Atheism Remix: A Christian Confronts the we read him relate his recent experiences, but New Atheists (Crossway); He Is Not we also recognize the ring of truth. Silent: Preaching in a Postmodern World (Moody); The Disappear- Galli was told to cut down on the biblical ance of God: Dangerous Beliefs in the New Spiritual Openness (Mult- references in his sermon. “You’ll lose people,” nomah); and Words From the Fire: the staff member warned. In a Bible study Hearing the Voice of God in the Ten Commandments (Moody); and The session on creation, the teacher was request- Conviction to Lead: 25 Principles for Leadership that Matters (Beth- ed to come back the next Sunday prepared to any House). take questions at the expense of reading the

158 159 relevant scriptural texts on the doc- trine. Cutting down on the number quickly, or we start mentally to check out. Don’t spend a lot of time in the of Bible verses “would save time Bible, we tell our preachers, but be sure and, it was strongly implied, would to get to personal illustrations, examples better hold people’s interest.” from daily life, and most importantly, an As Galli reflected, “Anyone who’s application that we can use.3 been in the preaching and teaching business knows these are not isolat- The fixation on our own sense of ed examples but represent the larger need and interest looms as the most reality.” significant factor in this marginal- Indeed, in many churches there ization and silencing of the Word. is very little reading of the Bible in Individually, each human being in worship, and sermons are marked by the room is an amalgam of wants, attention to the congregation’s con- needs, intuitions, interests, and dis- cerns, not by an adequate attention tractions. Corporately, the congre- to the biblical text. The exposition gation is a mass of expectations, des- of the Bible has given way to the perate hopes, consuming fears, and concerns, real or perceived, of the impatient urges. All of this adds up, listeners. The authority of the Bible unless countered by the authentic is swallowed up in the imposed au- reading and preaching of the Word thority of congregational concerns. of God, to a form of group therapy, As Mark Galli notes: entertainment, and wasted time—if It has been said to the point of boredom not worse. that we live in a narcissistic age, where Galli has this situation clearly in we are wont to fixate on our needs, our his sights when he asserts that many wants, our wishes, and our hopes—at congregations expect the preacher the expense of others and certainly at to start from some text in the Bible, the expense of God. We do not like it but then quickly move on “to things when a teacher uses up the whole class time presenting her material, even if it that really interest us.” Like . . . our- is material from the Word of God. We selves? want to be able to ask our questions One of the earliest examples of about our concerns, otherwise we feel what we would call the preaching of talked down to, or we feel the class is not 2 the Bible may well be found in Ne- relevant to our lives. hemiah 8:1-8 (ESV): And Galli continues: And all the people gathered as one man It is well and good for the preacher to into the square before the Water Gate. base his sermon on the Bible, but he And they told Ezra the scribe to bring better get to something relevant pretty the Book of the Law of Moses that the

158 159 humbly, while standing. The pattern Lord had commanded Israel. So Ezra is profoundly easy to understand: the priest brought the Law before the assembly, both men and women and all the Bible was read and explained who could understand what they heard, and received. on the first day of the seventh month. As Hughes Oliphant Old com- And he read from it facing the square ments, “This account of the reading before the Water Gate from early morn- of the Law indicates that already at ing until midday, in the presence of the the time of the writing of this text men and the women and those who could understand. And the ears of all there was a considerable amount of the people were attentive to the Book of ceremonial framing of the public the Law. And Ezra the scribe stood on a reading of Scripture. This ceremoni- wooden platform that they had made for al framing is a witness to the author- the purpose. And beside him stood Mat- ity of the Bible.”4 The reading and tithiah, Shema, Anaiah, Uriah, Hilkiah, exposition took place in a context and Maaseiah on his right hand, and Pedaiah, Mishael, Malchijah, Hashum, of worship as the people listened to Hashbaddanah, Zechariah, and Meshul- the Word of God. The point of the lam on his left hand. And Ezra opened sermon was simple: “to make clear the book in the sight of all the people, the reading of the Scriptures.” for he was above all the people, and as In many churches, there is almost he opened it all the people stood. And no public reading of the Word of Ezra blessed the Lord, the great God, and all the people answered, “Amen, God. Worship is filled with music, Amen,” lifting up their hands. And they but congregations seem disinterest- bowed their heads and worshiped the ed in listening to the reading of the Lord with their faces to the ground. Also Bible. We are called to sing in wor- Jeshua, Bani, Sherebiah, Jamin, Akkub, ship, but the congregation cannot Shabbethai, Hodiah, Maaseiah, Kelita, live only on the portions of Scrip- Azariah, Jozabad, Hanan, Pelaiah, the Levites, helped the people to understand ture that are woven into songs and the Law, while the people remained in hymns. Christians need the ministry their places. They read from the book, of the Word as the Bible is read from the Law of God, clearly, and they before the congregation such that gave the sense, so that the people under- God’s people—young and old, rich stood the reading. and poor, married and unmarried, sick and well—hear it together. The Ezra and his companions stood on sermon is to consist of the exposi- a platform before the congregation. tion of the Word of God, power- They read the scriptural text clearly, fully and faithfully read, explained, and then explained the meaning of and applied. It is not enough that the Scripture to the people. The the sermon take a biblical text as its congregation received the Word

160 161 starting point. As Jesus himself declared, “He How can so many of today’s who has ears to hear, let him hear.” churches demonstrate what can only be described as an impatience ENDNOTES with the Word of God? The biblical 1 This article originally appeared at Albert- formula is clear: the neglect of the Mohler.com. Used by permission. Word can only lead to disaster, dis- 2 Mark Galli, “Yawning at the Word,” Christian- obedience, and death. God rescues ity Today [online edition], posted November 5, 2009. http://www.christianitytoday.com/ his church from error, preserves ct/2009/novemberweb-only/144-41.0.html his church in truth, and propels 3 Mark Galli, “Yawning at the Word,” Chris- his church in witness only by his tianity Today [online edition], posted Word—not by congregational self- November 5, 2009. http://www.christiani- study. tytoday.com/ct/2009/novemberweb-on- In the end, an impatience with ly/144-41.0.html 4 Hughes Oliphant Old, the Word of God can be explained The Reading and Preaching of the Scriptures in the Worship of only by an impatience with God. the Christian Church, Volume 1: The Bibli- We all, both individually and con- cal Period (Grand Rapids: W.B. Eerdmans, gregationally, neglect God’s Word 2007). to our own ruin.

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