Intersected

From Rob Plummer at the SojournKids.com blog

The Psalms – A Biblical Guide to Worshiping God

In the Psalms we find raw honesty – expressions of immense sadness, anger, joy, anxiety, etc.  The Psalms give expression to the full range of human emotions, but they do so always with reference to the God who made us and stands as Judge and Savior above us.  How do we worship God when others have wronged us?  The Psalms instruct us every conceivable situation as to how we should express our thoughts to our loving heavenly Father and ultimately how to worship him through all situations in life.

Suggestions for Incorporating the Psalms into Family Devotions

• Over the course of this month, have everyone in the family memorize the same Psalm (suggestion: Psalm 19).  Then, when the family takes a walk or is in the car together, take turns reciting parts of the psalm.
• Read a psalm or part of a psalm together at a family meal or before bed time.  If you read roughly one psalm per day, you will read through the book of Psalms twice per year.
• If your children are facing particular struggles, find a psalm that teaches them how to express their emotions in a God-honoring way.
• In family prayer time, read a psalm slowly verse by verse.  Pause after each verse to allow family members to express the ideas in their own words and apply them to their own situations.
• If you have a musically gifted member of the family, invite that person to make up an original melody to a psalm or portion of a psalm.
• Have the whole family draw pictures that illustrate some of the images or metaphors found in a psalm.
• For older children – have a “scavenger hunt” through the Psalms.  Everyone is required to find five types of psalms: (1) A psalm that praises God, (2) A psalm that expresses sadness, (3) A psalm that mentions the King, (4) A psalm that expresses repentance, and (5) A psalm that expresses thanksgiving.

Dr. Andreas Köstenberger is the founder of BIBLICAL FOUNDATIONS™ and the author, editor, and translator of over 20 books, including God, Marriage, and Family: Rebuilding the Biblical Foundation. He also serves as professor of New Testament and Biblical Theology at Southeastern Baptist Theological Seminary in Wake Forest, NC. He recently posted five observations on the gospel. The gospel is

1. Divine, not human: The gospel is God’s saving message to a world living in darkness and a humanity lost in its sin. The gospel is not a human message, nor was its conception a function of human initiative, but its origin and its impetus derive solely from God. For this reason our role with regard to the gospel is not that of evaluation, criticism or reformulation, but that of grateful acceptance and obedience. Humans are not equal partners with God as far as the gospel message is concerned; they are rather his commissioned representatives, charged with proclaiming the gospel in the exact form in which they received it (e.g., John 17:20; 20:21; 1 Cor 15:3–4).
2. Required, not optional: Acceptance of the gospel is not optional for salvation but rather required, owing to pervasive human sinfulness. As the Book of Hebrews states, “people are destined to die once, and after that to face judgment”; “Christ was sacrificed once to take away the sins of many; and he will appear a second time . . . to bring salvation to those who are waiting for him” (Heb 9:27–28). Apart from believing in Jesus Christ, “God’s wrath remains” on people (Jn 3:36), and they are spiritually dead (Jn 5:24; Eph 2:1). People must be “born of God” (Jn 1:12; 3:3, 5; 1 Jn 3:9; 4:7; 5:1, 4, 18), that is, be spiritually regenerated (Tit 3:5; 1 Pet 1:3). As Paul writes in his epistle to the Ephesians, “[a]nd you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit . . .” (Eph 1:13). Inclusion in Christ comes only by hearing and believing the gospel.
3. Christological, not merely theological: The gospel is not vaguely theological, as if it were amenable to various ways of salvation depending on a person’s belief in a particular kind of god, or depending on the degree to which people were able to hear the gospel presented in a clear way; it is decidedly and concretely Christological, that is, centered on the salvation provided through the vicarious cross-death of the Lord Jesus Christ. Hence Paul is able to speak of “the gospel . . . regarding his [God’s] Son . . . Jesus Christ our Lord” (Rom 1:2–4). Significantly, this gospel is not a New Testament novelty but was “promised beforehand through his [God’s] prophets [such as Habakkuk, Rom 1:17 citing Hab 2:4] in the Holy Scriptures” (Rom 1:2). Abraham already had resurrection faith (Romans 4; Galatians 3; Heb 11:8–12).
4. No other gospel: The messianic motif pervading all of Scripture and centering in the Lord Jesus Christ coupled with the risen Jesus’ “Great Commission” for his followers to go and disciple the nations inextricably link an understanding of the gospel as the exclusive message of salvation in Jesus Christ with the church’s mandate to engage in missionary outreach. This is clear especially from the Gospels of Matthew, Luke, John, the book of Acts, and several of Paul’s writings. Conversely, any messages proclaimed in the name of Christ that feature a “different gospel” or a different Christ (such as compromising his simultaneous full humanity and deity, e.g. 1 John 4:2–3) are rejected. The church must engage in missions, because “faith comes from hearing the message, and the message is heard through the word of Christ” (Rom 10:17). If anyone confesses with his mouth, “Jesus is Lord,” and believes in his heart that God raised him from the dead, he will be saved (Rom 10:9; see also vv. 10–13).
5. No other name but Jesus: In light of the clear biblical passages mentioned above and in view of the strong and pervasive trajectory of scriptural references to the gospel there is no proper foundation for arguing for salvation apart from explicit faith in Jesus Christ. Scripture makes clear that humanity is universally sinful, and that God’s wrath remains on every individual who has not placed his or her trust in Jesus Christ on the basis of his substitutionary death on the cross and his subsequent resurrection. While there may be philosophical or larger theological objections to such a notion (such as the difficulty experienced by some of reconciling this notion with the love of God), while there may be commonsense concerns on the basis of human conceptions or “fairness” or other similar considerations, there can be little doubt that Scripture nowhere teaches, or easily allows the implication, that there is a way to salvation other than through explicit faith in Jesus Christ during a person’s lifetime (e.g., Heb 9:27–28). In fact, this is not an obscure topic; it is the central contention of the biblical message concerning the gospel, that “[s]alvation is found in no one else, for there is no other name under heaven given to people by which we must be saved” (Acts 4:12).

The practice of multi-site church is, in a nutshell, one church meeting in multiple locations with central leadership of the church. Some churches like Mars Hill in Seattle do multi-site across multiple states. Others, like Highview Baptist in Louisville, KY are committed to their particular city. This is a topic that warrants discussion because it goes to the very heart of what the church is called by God to be. I believe there is a particularlity to the use of church in the New Testament that defines the church as being a particular local, gathered assembly. Here’s the definition of church that I write for our Missional Ecclesiology class

A local gathered community of regenerated believers indwelt by the Holy Spirit, saved and reconciled through the substitutionary death of Jesus Christ, sent on mission all to the glory of God. The church is governed through congregational polity led by qualified male elders responsible for the right preaching of the Word. The church covenants together for holiness and discipleship; demonstrates and proclaims the true Gospel so as to evangelize the lost, bring back the wayward and serve the community; participates in the ordinances of believer’s baptism by immersion and the Lord’s Supper; and practices meaningful church membership and church discipline.

I’m still working on it, but it hits the main points

• Location – Church is local and gathered
• Composition-  Regenerated believers
• Polity – congregational with male elders
• Activities – discipleship, proclaim gospel, evangelism, ordinances of Lord’s Supper and Baptism, service

Southern Seminary presented a panel this week entitled “Perspectices on Multi-Site Churches” featuring R. Albert Mohler, Jr. (president of Southern), Gregg Allison (professor at Southern and in Re:Train), Kevin Ezell (Senior Pastor of Highview Baptist Church), Greg Gilbert (Senior Pastoral Assistant for Church Planting at Capital Hill Baptist Church), and Daniel Montgomery (Founding and Teaching Pastor at Sojourn Community Church) which featured both practitioners (everyone but Gilbert) and non-practitioners. It’s a great conversation and it is a testament to disagreeing in love.

Today, Thabiti Anyabwile of First Baptist Church Grand Cayman posted on the 9Marks blog about multi-site. I would say that I’m in agreement with 9Marks and their concerns about multi-site. Many of the proponents of multi-site champion its pragmatism and effectiveness. What if, though

the limits of single-site, single-serivce congregational life are limits divinely appointed to ensure careful pastoral oversight.  To ensure none of us actually have more sheep than we can handle by God’s grace.  Perhaps.

That’s a powerful reminder to me of the weight of the responsibility of shepherding the flock that God entrusts to me, even if that flock is only ever my wife and children.

The word “missional” is everywhere. Grad Schools. Books. Blogs. It colored my conversation last week with a pastor at Grace Bible. I’ll probably talk about it Friday night over dinner and definitely next week at the Acts 29 Boot Camp in Louisville. It can be a hard word to define, however. Missional means the act of being a missionary, but people can have pretty rigid preconceptions of what a missionary does, especially since most people have never lived as missionaries. If you’ve ever spent time talking to people involved in international missions, it can be hard and tiring work, bearing fruit infrequently and with much difficulty. People don’t want to think of themselves as missionaries because they want the easy way out. They want a program, not a life.

Jonathan Dodson of Austin City Life is currently writing a series on his blog about Why People Aren’t More Missional. Read it. His ideas are challenging and gospel-centered and his recent breakout session at the 2009 Acts 29 Houston Boot Camp could be my favorite talk from all the Acts 29 events, and I’ve listened to all but 3 of them.

Here’s Part 1 of the series

Do you ever struggle in motivation for mission? Do you ever see your people lacking in motivation for mission? After all the shifts in ecclesiology, the planting of many churches, and the landslide of missional literature, why aren’t people more missional? Perhaps it is because we are motivating them with the wrong things.

What should motivate us for mission? There are numerous motivations for mission in the Bible. Many of them can be grouped under three headings that point us to the goal of the gospel, the demands of the gospel, the graces of the gospel. In this first post, I’ll address our missional identity.

Missional Identity

The missio Dei, a Latin phrase meaning, “the sending of God”, reminds us that mission is not merely something we do, an action; it is something God is. Mission is an attribute of God. He’s a sending God. He sends his Son (Easter) and sends his Spirit (Pentecost) to renew the world. So, mission doesn’t start and end with us. It starts and ends with God. His mission is nothing short of the redemption of peoples and cultures, the renewal of all creation for his own glory. It’s God’s great, burdensome, and glorious mission—the renewal of all creation! My goodness, we can’t manage that, but God, in his mercy has invited us to participate in his mission. Through the gospel, He rescues us from a life of self-serving mission to participate in a life of God-serving, Christ-glorifying mission. We are remade into missional people by the redeeming work of the Spirit and the Son.

Therefore, if we are in Christ, we have a missionary identity. We are adopted into a missionary family. We serve a missionary God. Mission becomes part of our identity, because we cut from the cloth of a missionary God. So, the church is a missionary church, with missionary people, that do missionary things. It is who we are and it is also what we do. Mission is not merely for the superspiritual, an option, an appendix to Christian faith. To be Christian is to be on mission.  It’s who we are and it is what we do. We redemptively engage peoples and cultures, by sharing, showing, and embodying Christ in our context. This includes evangelism, social action, and cultural engagement, counseling, empathy, celebration. It’s bringing the renewing power of the whole gospel into the whole city.

Now, the good news of the gospel is that we get to be the blessing of mission, while God carries the burden of mission. Ultimately, it is God’s mission. The Spirit does all the changing; we simply share, show, and embody the wonderfully renewing power of gospel. However, if we aren’t walking with God, keeping in step with the Spirit, and following Christ, out life will hardly be missional. In fact, it will be rife with dangerous disobedience. If you are in Christ, you have a missional identity. To disregard your missionary identity is to reject your identity in Christ. The first motivation is the missio Dei, that mission is in our DNA, our identity. It is who we are in God, through Christ, by the Spirit.

Here’s Part 2

Despite the preponderance of missional church resources, American Christians are slow to live missionally. Why is this? In our last post, we suggested that one reason is that we are motivating the church with best practices of mission, instead of an identity of mission grounded in the Missio Dei. Today, I’d like to suggest another motivation, with a twist.

Any evangelical can tell you that they are supposed to be on mission, but very few are. They can rattle off the Great Commission by memory, while running along no differently. Yet, all four Gospels contain missional mandates from the resurrected, King Jesus himself (Matt 28, Mark 16, Luke 24/Acts 1, John 16/21)! Why does missional disobedience persist? Perhaps because…

1. We don’t take Jesus seriously. Jesus is our friend, not our Lord.
   
2. We think the missional mandates are for apostles or super Christians only.
3. We have a functional God that we like more than Jesus.
   
4. We believe that mission is optional and that we won’t be judged for our missional disobedience.
5. We don’t actually believe the gospel.

Just as our discipleship class took place in Re:Train, there have been a number of great posts about discipleship from around the web. Here’s another one from Thom Rainer about the common traits of churches that are more effective at making disciples

• The church has an entry point class that all new members attend.
• Members are expected to attend an open group Bible study. (like Sunday School)
• Members are expected to be involved in one or more deeper studies throughout the year. (like a small group)
• Members are expected to attend a corporate worship service each week.
• Members are expected to be involved in at least one ministry or mission activity a year.
• Members are expected to read and study the Bible daily.

A church in a college town that doesn’t minister to college students falls short of all that the local church is called to be. This doesn’t mean that a church needs to specifically target college students to the exclusion or slighting of non-students, but it should seek, as Paul did, to be all things to all people that some might be saved for the sake of the gospel. (1 Corinthians 9:22-23). One of the challenges at Ambassador will be our willingness to invest in, and minister to, college students while not catering to them.

Justin Holcomb, our dean at Re:Train, has written a list of “the top six things you need to know if you’re doing college ministry.” I pray that churches in college towns would take up the challenge to reach college students for Christ and that lives would be transformed by the gospel.

1. Don’t confuse the gospel with religion
   To prevent doing this, talk about Jesus (who he is and what he has done) all the time. If you don’t, students will think Christianity is really about something else, like morality, philosophy, piety, social justice, or a religious experience. If you start talking more about what they should do instead of what Jesus has done, you’re preaching another gospel (Gal. 1:6-9), which is to put heavy burdens on them (Matt. 23:2-4).
2. Learn about sexual assault
   The prevalence of sexual assault is staggering. At least 1 in 4 women and 1 in 7 men are or will be victims of sexual assault in their lifetime. And the numbers are much worse for college students. These young women and men feel crippling shame, deep guilt, and painfully alone because of what has been done to them.
3. Teach students how to read and interpret the Bible for themselves
   This means being clear on the relationship between the law and the gospel. The law is “perfect, true, and righteous altogether” (Psalm 19:7-9) and “holy, just, and good” (Rom. 7:12), but it does not effect what it demands (Gal. 3:21). The good news is that on the cross Jesus took our penalty of law-breaking and fulfilled the law, so he could give us his righteousness. God then works in us to will and to do his good pleasure (Phil. 2:13). The very law that condemns us becomes the very thing that God fulfills in us through the power of his Holy Spirit (Gal. 5:18-23), not through our effort (Gal. 3:1-3).>
4. Be prepared to comfort students because of divorce and death
   College students are at a phase in life where their parents seem to get divorced, if they aren’t already, now that their children are leaving home. This is also the age when grandparents begin to die.
5. Study apologetics
   Many students still have brain cells left, and they’ve been reading and thinking about their world. They have legitimate questions about who Jesus is and what he did and why he isn’t just a good example. They want to know why they should trust the Bible as reliable. The immense suffering in the world makes them doubt either the goodness or power of God or both. They think Christians are hypocrites and bigots, so why should they become one?
6. Be prepared to counsel students about what they’re really facing
   You must be prepared to counsel about eating disorders, pornography, cutting, abusive relationships, and the lingering damage of sexual sin. College students tend to be the shock-absorbers of the myths our cultural sells. Idols are brutal slave masters.

Sojourn Community Church in Louisville, KY recently hosted a conference called The Gospel, Counseling, and the Church.  There was also a pre-conference “family track” for leaders in children’s, student, and family ministry.  Patrick Aldridge, Pastor for Children and Youth at Redeemer Fellowship Church, St. Charles, IL, took notes for the SojournKids.com blog and here are some highlights.

Four things that need to be considered when putting together a Gospel centered ministry (Mark Prater from Covenant Fellowship)

1. Know what you are building
   1. Start with philosophy of ministry tied into ministry of church
   2. Craft a clear simple Gospel-centered philosophy of ministry statement and community it often
   3. Write Gospel-centered objectives for the ministry
2. Role of pastor or leader needs to be clearly defined
   1. Scripturally parents are responsible to teach and discipline their children (Deut. 6:5-7 and Eph. 6:4).  Pastors and leaders need to find ways to come along side parents and equip them for their biblical responsibility.
   2. Pastors and leaders need to be aware that they are responsible for the message they present.
   3. The role of pastors and leaders is help parents see their families in the larger community of faith and use that community to help them and their families.
3. Choosing a curriculum., which needs
   1. To effectively teach the Gospel – the message that never changes.
   2. To help equip parents to teach the Gospel at home.
   3. A theological framework that agrees with the theological framework of the whole church
4. Place our confidence in the Gospel

For an example, read how Sojourn keeps their children’s ministry Gospel-centered.

Also included in Patrick’s excellent notes are thoughts on youth ministry and family-equipping ministry. Check out the whole post, it’s incredibly helpful.

A link to Verse Card Maker, a really useful site that, mostly, automates the process of making memory verse cards.

I’ve heard lots of people talk about Family Worship, the process of intentionally setting aside time each day, as a family, to worship God. Rarely have I found much detail on what to do and what’s appropriate. Well, there’s a new website http://familyworshipguide.net that provides everything from the Biblical basis to resources to an actual Family Worship Guide that covers 3 months. I’m hoping to start this tonight. Super excited about this great new site.

Michael Mckinley recommends a booklet that helps people learn how to listen to sermons. It is written by Christopher Ash and is entitled Listen Up! A Practical Guide to Listening to Sermons.The fact that society has many fewer opportunities to listen to spoken word for long times almost necessitates a book like this be required reading for all church attendees.

Jesus tells us to be careful how we hear (Luke 8:18).  Yet many Christians approach the Sunday sermon with little to no game-plan for listening well.

To address that problem, Christopher Ash has written and outstanding booklet: Listen Up! A Practical Guide to Listening to Sermons.

The booklet is very accessible.  It is short (only 31 pages), well designed, and written in an informal, catchy style.  And the content is pure gold.

It is broken into several sections.  The first and longest part is devoted to seven ingredients for healthy sermon listening.  They are:

1. Expect God to speak.
2. Admit God knows better than you.
3. Check the preacher says what the passage says.
4. Hear the sermon in church (as opposed to solely listening to sermons on the internet).
5. Be there week by week.
6. Do what the Bible says.
7. Do what the Bible says today — and rejoice!

Each of these “ingredients” comes with practical examples and a list of “practical steps to take” at the end.

The second section deal with listening to “bad” sermons, particularly dull sermons, biblically inadequate sermons, and heretical sermons.

The final section reminds us that congregations often get the kind of preaching they tolerate and encourage, and then provides seven suggestions for encouraging good preaching,

I found this booklet very, very helpful.  If you are a preacher who wants to train your people to listen well to God’s Word, this is the booklet you want to use.  If you are a regular hearer of God’s Word, this booklet will give you a great perspective and a ton of practical strategies for improvement.