Posts Tagged ‘Evangelism’
A pastoral colleague made this observation in passing recently. He noted that more entrepreneurial and risk-taking congregations tended to be ones with more “conservative” theology, by which he meant theology that looked a lot more like John Wesley and George Whitefield than John Shelby Spong.
I’m sure this is not a universal truth. I’m sure there are some Spong-loving congregations that do all kinds of new and risky things to reach new people. But I do wonder how true the the observation might be.
It does seem logical that a group of people who share a mission that places a strong emphasis on evangelism — as most “conservative” churches do — would be more likely to say results matter more than the methods by which those results are achieved. You could expect that to foster a spirit that favors more risk-taking.
What has your experience been? Do congregations that make evangelism a center piece of their mission tend to be more open to risk-taking?
David Watson looks at the United Methodist Church’s main web site. If our mission is making disciples of Jesus Christ for the transformation of the world, he asks, why is that mission so hard to discern from the web site?
Perhaps the public website should take a more evangelistic approach. How about, right up front, a link to the testimonies of people who have accepted Christ and known his transforming power? How about a link to a video called something like, “Why Should I Choose Jesus?” Or perhaps a video, or at least a page, called something like, “Why Does Christ Make A Difference?” Perhaps one could have the option to chat or have a video call with a pastor. Maybe it would be helpful to have something on the basics of Christian belief.
Here is a story e-mailed out by Riley Case. Whatever your reaction to the Confessing Movement, this is a fascinating profile of a United Methodist elder’s path from church camp to mega-church.
DISTINGUISHED EVANGELIST OF THE YEAR MARK BEESON
By Dr. Riley B. Case
The Sunday I visited Granger Community Church (United Methodist) in Indiana the pastor, Mark Beeson, was concluding a four-part series on “The Bridge.” The eries was on sin, Jesus Christ, the cross, and salvation. For three weeks two platfors stood on either side of the stage, one representing God and one humanity. The space between was the chasm of sin. For three weeks sermons dealt with how to bridge that chasm. On the fourth week there was a bridge, representing Jesus Christ, through whom we have access to the Father. At the close of the service, while an old camp meeting hymn was sung, “Come, Ye Sinners Poor and Needy” (set to contemporary music) persons were invited to walk to the platform and give their hearts to Jesus by walking across the bridge. In the several services nearly 400 made the walk.
It is not often that one hears of nearly 400 persons making a decision for Jesus Christ in one church on one Sunday. But that is the sort of thing one could expect to happen at the Granger Church. While the news is not always encouraging within United Methodism this is something to celebrate. Beeson became Granger’s founding pastor in 1986. Today this mega-church worships over 5,100 each week on three campuses. The church has a major ministry in inner city South Bend. It has trained hundreds of pastors in India. It has an effective ex-offenders ministry.
This year the Foundation on Evangelism awarded its Distinguished Evangelist of the Year award to Granger’s pastor, the Dr. R. Mark Beeson. Thus Beeson joins such giants as Eddie Fox, Ed Robb, Adam Hamilton, and Jorge Acevedo, some of the past recipients, as persons who have done outstanding work in the United Methodist world in evangelism.
United Methodism has a number of large, significant congregations but very few that qualify as “mega-churches,” which for our purposes might be defined as churches with over 5,000 in attendance, usually “seeker-friendly,” often new church starts, almost always contemporary in style. The Beeson story might help to explain why there are not so many mega-churches: in brief it is because:
1) Mega-churches are almost always evangelical in orientation, an orientation frequently not affirmed by United Methodist leaders.
2) Mega-churches are almost always pastored by unusually gifted, creative pastors, the kind that are often alienated by UM institutionalism.
3) Other UM churches and pastors often are not supportive of mega-churches because they see them as a threat.
Mark Beeson as a Christian was birthed by the (former) North Indiana Conference through its camping program (as was Michael Coyner, now bishop of the Indiana Conference). In 1962 North Indiana enrolled 3,200 senior high youth in its Institute programs and 1,147 junior high youth in its Camps Adventure. The camps were successful because they were district based and had clergy involvement. They were also evangelistic, especially the junior high camps. Denominational outsiders, who sometimes served as consultants, were often critical because the camps didn’t seem like camps. Their critique, especially for junior highs, was that Camp Adventure wasn’t really camping. It was more like–in today’s terms–a glorified Jesus Festival. There was much more talk about Jesus than nature.
No matter. Hundreds, thousands have been won to Christ. One of those was Mark Beeson who was saved, anointed, and called to preach all in one week at Camp Adventure. He has never deviated from that call. And part of that call was to give back to Camp Adventure and to the church what was given him. For the next forty years, and even today, Beeson has preached and ministered and been committed to junior high camp. If the mission of the church is to make disciples for Jesus Christ there is no better place to begin than with youth and at camp. When Granger found itself without a youth director not long ago, the lead pastor, Mark Beeson, took over the program temporarily.
Because he was such a gifted communicator Beeson would soon be called upon to work in as many youth camps as his schedule would permit. Never a very patient person he was ready to go to the challenge, which was pastoring, which he probably would have done at age 16 if he had been allowed. Age 16 did not work but age 18 did. The superintendent had a church, Cammack, ready to close but he gave them a last chance with a recent high school graduate, Mark Beeson. The church grew from 30 in weekly attendance to 65 in three years.
But United Methodist pastors have hurdles, like seminary. Some students thrive in seminary, some do not. Mark Beeson did not. This was the early 1970s, a period of radicalism in the UM Church. When Beeson came in talking about Jesus they thought him far too enthusiastic. They called him charismatic before he even knew what the term meant. He expected opportunities for spiritual growth and Bible training. What he got at his UM seminary was professors who smoked and cursed, and who seemed mostly interested in Viet Nam, inclusive language, and discounting evangelicals. Beeson transferred.
The Board of Ordained Ministry was the next hurdle. Boards of Ordained Ministry do not take well to flamboyant, independently-minded candidates who talk frequently about the will of God. The board felt Beeson had a rigid (i.e., evangelical) theology and “authority issues.” They also did not want pastors who might end up being “lone rangers.” He didn’t fit the institutional mold. Beeson was delayed. He needed a different attitude. But he had friends who gave him encouragement, and he made it through.
Then came the issue of the new church start. The North Indiana Conference did an unbelievable thing in the mid-1980s. It went outside the denomination and brought in Carl George of the Fuller Institute for Church Growth and Evangelism. George’s message, which at least some in the conference bought into, was that the key to church growth was in new church starts, and the old method of building a first unit and waiting for people to show up, was no longer a workable strategy. What was needed was “skunks” (church growth had its own language), unusually gifted, highly creative, highly motivated pastors.
Several pastors thought they fit the description, including Mark Beeson. Beeson on his own got further training; he also did research on the Granger area, an area of population growth between South Bend, Elkhart, and Mishawaka, Indiana, where he believed a church should be planted. The conference leadership was not pleased, for various reasons. Beeson had pastored a conventional church that had not gone well. Again the charge of “lone ranger” came up. Pastors don’t usually make their own appointments. When Beeson said he had been called to start a new church a superintendent replied, “We’ll tell you when you’ve been called.” Like many areas in Indiana this location seemed to encroach on other churches’ parish boundaries. Elkhart, a city of 42,000 had 14 UM churches.
Beeson, and others, were aware of what had happened to Beeson’s brother-in-law, Joel Hunter, in Indianapolis, just a couple of years before. Hunter had grown the Mt. Auburn Church to an attendance of 1,800 and the church needed to expand and build. The superintendent and bishop were not pleased with Hunter’s ministry. Hunter was too evangelical; his dreams seemed unrealistic. Nearby UM churches believed they would lose members if Mt. Auburn expanded. Through the Board of Church Locations Mt. Auburn Church was denied permission to expand and, by implication, to grow. Hunter left the denomination and went to Florida to Northfield Church in Orlando which grew from an attendance of 200 to over 10,000, the largest church in Florida. Hunter was hardly a right-winger; he prayed at the 2008 Democratic Convention.
In the end Beeson’s appointment was made to the Granger new church start. Perhaps no appointment was so thoroughly debated during the time I served on the cabinet, as this one, but as it was said, if the conference was going to bring Carl George in as a consultant, why not listen to him? There have been bumps along the road. An associate left and took part of the congregation. The economic slow-down hit the South Bend- Elkhart area hard (President Obama made two visits). But the gospel is preached and disciples are being made for the transformation of the world.
(If you want to see an example of the worship at Beeson’s church, you can see a recent service including baptism here.)
This is a video I will watch again. It is a talk about how to contextualize the church in 21st century Britain. It speaks to us, too.
My daughter is constantly telling me that the word “unchurched” is bad. I don’t have a better one, so here is an article about whether your church (or my church) is ready to reach unchurched people.
My life is full of 30-minute delays: The times when 30 minutes after I have a conversation, I realize something important that I wish I had noticed or said in the moment.
I can’t provide many details of my last case. It involved a pastoral encounter. The summary is this: 30 minutes after it was over, I realized that my focus had been on earthly concerns and comfort rather than eternal issues. I’d dealt with clay jar concerns and neglected the treasure inside.
Pondering this, I was reminded of one of the pieces of John Wesley’s writings that sticks with me.
I am a creature of a day, passing through life as an arrow through the air. I am a spirit come from God, and returning to God: Just hovering over the great gulf; till, a few moments hence, I am no more seen; I drop into an unchangeable eternity!
These words have been on this blog since its creation. But how easily I forget them. How easy it is to treat people as just so many animals moving from birth to death. But they will live in eternity after this life is over. And as a pastor, it is my task to help guide them to a happy destiny. Salvation begins in this life, but extends forever.
This observation does not lead me to conclude I should be out screaming in the streets or even that I should press people in clumsy ways. But I do fear I am too often more interested in earthly comfort than eternal destiny.
Have I done what I can and should to make sure people I encounter do not drop into eternity unprepared? Do I act as if the last line of the Apostles Creed is actually true?
Three Annual Conferences in the United States gained members in 2011. Bishop Lindsey Davis was formerly bishop of one (North Georgia) and is now bishop of another one (Kentucky.) The bishop had some interesting things to say at the recent Congress on Evangelism.
I hope to find a transcript or video of his sermon at some point, but this story on the IRD site has several highlights. Here is one that I found worthy of chewing on:
Davis noted there’s “lots of conversation in our church about metrics.” But he warned: “We can’t metric our way out of our current reality.” Only about 20 percent of United Methodist congregations are healthy, he said. And we “can’t change the other 80 percent by requiring them to send in numbers. They will simply play the game.” Church revitalization entails “helping pastors to put together teams of their most spiritually mature laity.” Revitalization can only be from the bottom up and not top down.
You see a man driving down a road. You know that up ahead of him the bridge is out. Visibility is poor tonight, though, and he seems to be in a hurry. He may not spot the broken bridge until it is too late. What do you do? Of course you flag him down or try to get him to stop.
Much of the world, we believe in the church, is heading toward a broken bridge. And yet, many of us leave it to these night drivers to notice on their own and stop before it is too late. I suppose we comfort ourselves with the belief that our heavenly flagman will step in before the final drop. We tell ourselves that no one can hear our warnings before they are ready to hear. Oddly, we do not do the same with steel and concrete bridges.
Wesleyan soteriology teaches that people are spiritually dozing at the wheel. By the preventing grace of God, those who would otherwise be dead and blind have been stirred to the first awareness of God, but most people fight off this awareness. They drown out the still small voice of God that we call conscience and race on bleary-eyed down the road.
My experience with sleepy people is that they do not like to be jolted awake. Indeed, they are often quite angry about it. So, I hesitate to stir sleepers.
But what about that bridge?
There is a fall coming.
Is it love
I serve in a county full of small churches, almost all with part-time pastors and very limited resources. I had this thought yesterday that I want your help with.
I may be wrong, but I do not believe most of our very small churches are capable of reinventing themselves on the fly into congregations that reach the rising generations. The analogy is sometimes made of redesigning the airplane while it is flying. I may be too pessimistic about God, but I think most of our smaller congregations will crash if they try to do that. And yet, we must reach those we have failed to reach.
In the midst of puzzling about this, I had a thought that is still very embryonic. Could a handful of small churches hire and support an individual whose task is to reach the people that those churches cannot reach?
What would be required in terms of finances and other support for a number of small churches to come together to support the work of a freelance missional pastor like that?
What kind of salary would be needed? What UMC bureaucracy would have to be worked through? How specifically would you shape such a person’s job description (for lack of a better word)?
My summer reading this year has again begun with the topic of evangelism, or as Eddie Fox and George Morris call it, Faith-Sharing. Their book on the topic is quite good, and I find it is well-suited to United Methodist realities and theology.
This morning, I was reading a section about not getting trapped in one “method” of evangelism, when the following section particularly spoke to me. The authors warn against the danger of becoming too enamored with Paul and his Damascus Road experience to the exclusion of other biblical conversion models.
Most of the people in North American United Methodist churches have had experiences more similar to the Emmaus Road than the Damascus Road. On the Emmaus Road, two brothers are walking together and are suddenly joined by a mysterious Stranger. They know that the Stranger is present, but they cannot name the Stranger. Nevertheless, the Stranger is invited into their house, and together they share food. In table fellowship, in an atmosphere of hospitality, in the breaking of bread, the scales suddenly fall from their eyes, and they are finally capable of recognizing the risen Lord. …
Some pilgrimages illustrate the Damascus Road, while others are typical of the Emmaus Road paradigm. To stereotype a certain model, order, or process as the “only way” constitutes a serious perversion of the biblical perspective, and it puts a tragic limitation on the scope of the gospel’s power.
This speaks to me, I think, because I am dangerously prone in my own practice and thinking to look for “the” answer. And I’m often swayed by what I’ve been exposed to most recently. Fox and Morris link together a robust sense of the gospel, a deep grounding of faith on a personal encounter with Jesus the Christ, and a great flexibility when it comes to methods and practices. They engage with our Wesleyan heritage but not in the kind of idolatrous way I am often accused of doing so.
As I say, I am finding the book an excellent and readable introduction and exhortation to faith sharing as a common practice in the church. Laity and clergy would find much of value in it.