I have had opportunity to visit life groups/Sunday School classes of all kinds, sizes, shapes and personalities over the years. Some things just stand out in those groups that are vibrant and growing. Please allow me to share a few.
So I’m starting a list of things a person should expect from their Sunday School class or small group. My first six are eloquently stated by Bob Mayfield, one of the most brilliant minds I know.
1. Acceptance – each person is accepted for who and where they are in life. This is an expectation based on the group’s “feel”, but it can be seen in the group’s prayer request time. Prayer requests that are personal and revealing tell a lot about how accepting the group is of other people.
2. Friendship – I don’t expect to be immediate bff’s with everyone in the group, but is the potential there for me to make friends? A necessary ingredient for this to happen is “white space”. If the people in the group project how busy they are, then they don’t have time for new friends, which means they don’t have time for me. On the other hand, being asked by people in the group to join them for lunch – big win!!
3. Solid Bible study. Does the group avoid biblical cliches? Is the Bible study presented as a lecture, or is there group discussion? And, are there some practical suggestions given and received about how to apply the Scripture to my life? Better yet – does the group have a Bible reading plan, or do group members obviously study during the week?
4. Ministry. Here is the tell-tale sign of ministry: If I receive a phone call from someone in the group within a week of attending for the first time, the group is probably organized to minister to me when I need them? A second sign: During group time, do I hear them talk about who they ministered to during the week? Hearing the group organize to babysit a group member’s kids while mom is having surgery tells me that the group takes care of each other.
5. Mission. Is this group about themselves, or are they interested in extending the mission of God into their neighborhood? What do I look for? Does the group do projects, or is the group invested missionally in other people? Also, if the group has plans to start a new group, then I know they have an understanding of their mission.
6. Making disciples. I want a group that is going to help me grow in my relationship with Jesus Christ. Does this group challenge each other to take the next step in their journey? But even more basic: could a lost person get saved in this group?
I am sure there are more...but these are a good start. How about you? What do you expect? How does your life group/class measure up?
Friday, May 20, 2011
Wednesday, February 2, 2011
Prayer Quote
Prayer therefore is one half of our Ministry and it gives to the other half all its power and success. It is the appointed medium of receiving spiritual communications for the instruction of our people. Those who walk most closely with God are most spiritually intelligent in "the secret of his covenant." Many can set their seal to Luther's testimony, that he often obtained more knowledge in a short time by prayer than by many hours of laborious and accurate study. It will also strengthen our habitual devotedness to our work as well as our natural capacities for it. Living near to the fountain-head of influence, we shall be in the constant receipt of fresh supplies of light support and consolation to assist us in our duties to enable us for our difficulties and to assure us of present acceptance and a suitable measure of ultimate success.
Charles Bridges, The Christian Ministry - at least part of the quote by Joel Beeke, DG Pastors Conference 2011
Charles Bridges, The Christian Ministry - at least part of the quote by Joel Beeke, DG Pastors Conference 2011
Wednesday, January 12, 2011
Revival....Still Possible and Desired
Revival is not dead in the water. Look at what Keller says:
Revival: Ways and Means
10 Jan 2011, by Tim Keller
How do seasons of revival come? One set of answers comes from Charles Finney, who turned revivals into a "science." Finney insisted that any group could have a revival any time or place, as long as they applied the right methods in the right way. Finney's distortions, I think, led to much of the weakness in modern evangelicalism today, as has been well argued by Michael Horton over the years. Especially under Finney's influence, revivalism undermined the more traditional way of doing Christian formation. That traditional way of Christian growth was gradual – whole family catechetical instruction – and church-centric. Revivalism under Finney, however, shifted the emphasis to seasons of crisis. Preaching became less oriented to long-term teaching and more directed to stirring up the affections of the heart toward decision. Not surprisingly, these emphases demoted the importance of the church in general and of careful, sound doctrine and put all the weight on an individual's personal, subjective experience. And this is one of the reasons (though not the only reason) that we have the highly individualistic, consumerist evangelicalism of today.
There has been a withering critique of revivalism going on now for twenty years within evangelical circles. Most of it is fair, but it often goes beyond the criticism of the technique-driven revivalism of Finney to insist that even Edwards and the Puritans were badly mistaken about how people should embrace and grow in Christ. In this limited space I can't respond to that here other than to say I think that goes way too far. However, this critique trend explains why there is so much less enthusiasm for revival than when I was a young minister. It also explains why someone like D.M. Lloyd-Jones was so loathe to say that there was anything that we can do to bring about revivals (other than pray.) He knew that Finney-esque revivalism led to many spiritual pathologies.
Nevertheless, I think we can carefully talk about some factors that, when present, often become associated with revival by God's blessing. My favorite book on this (highly recommended by Lloyd-Jones) is William B. Sprague's Lectures on Revivals of Religion (1832). Sprague studied under both Timothy Dwight, Edwards' grandson, at Yale and also Archibald Alexander at Princeton. The Princetonians – the Alexanders, Samuel Miller, and Charles Hodge – did a good job of combining the basics of revivalism with a healthy emphasis on doctrine and the importance of the church. Sprague's lectures include a chapter on "General Means" for promoting revivals, and his chapters on counseling seekers and new converts are particularly helpful.
The primary means-of-revival that everyone agrees upon is extraordinary prayer. That's the clearest of all and so I won't spend time on it. The second means is a recovery of the grace-gospel. One of the main vehicles sparking the first awakening in Northampton, Massachusetts was Edwards' two sermons on Romans 4:5, "Justification by Faith Alone," in November, 1734. For both John Wesley and George Whitefield, the main leaders of the British Great Awakening, it was an understanding of salvation by grace rather than moral effort that touched off personal renewal and made them agents of revival. Lloyd-Jones taught that the gospel of justification could be lost at two levels. A church might simply become heterodox and lose the very belief in justification by faith alone. But just as deadly, it might keep the doctrine "on the shelf" as it were and not preach it publicly in such a way that connects to people's hearts and lives.
The third factor I would mention is renewed individuals. Sprague points out how certain church leaders can be characterized by the infectious marks of spiritual revival – a joyful, affectionate seriousness, and "unction" – a sense of God's presence. In addition, often several visible, dramatic life-turnarounds ("surprising conversions") may cause others to do deep self-examination and create a sense of spiritual longing and expectation in the community. The personal revivals going on in these individuals spread informally to others through conversation and relationship. More and more people begin to look at themselves and seek God.
A fourth factor I will call the use of the gospel on the heart in counseling. Sprague and John Newton in his letters do a good job of showing how the gospel must be used on both seekers, new believers, and non-growing Christians. The gospel must cut away both the moralism and the licentiousness that destroys real spiritual life and power. There must be venues and meetings and settings in which this is done, both one-on-one and in groups. See William Williams, The Experience Meeting, a leaders' manual for revival-promoting small group meetings in Wales during the first great awakening.
Finally I would add a fifth factor. Sprague rightly points out that revivals occur mainly through the ordinary, "instituted means of grace" – preaching, pastoring, worship, prayer. It is a mistake to identify some specific programmatic method (e.g. Billy Graham-like mass evangelism) too closely with revivals. Lloyd-Jones points to some sad cases where people who came through the Welsh revival of 1904-05 became wedded to particular ways of holding meetings and hymn-singing as the way God brings revival. Nevertheless, Sprague grants that sometimes God will temporarily use some new method to propagate the gospel and spark revival. For example, under Wesley and Whitefield, outdoor preaching was a new, galvanizing method. Mid-day public prayer meetings were important to the Fulton Street revival in downtown NYC in 1857-58. I'm ready to say that creativity might be one of the marks of revival, because so often some new way of communicating the gospel has been part of the mix that God used to bring a mighty revival.
Revival: Ways and Means
10 Jan 2011, by Tim Keller
How do seasons of revival come? One set of answers comes from Charles Finney, who turned revivals into a "science." Finney insisted that any group could have a revival any time or place, as long as they applied the right methods in the right way. Finney's distortions, I think, led to much of the weakness in modern evangelicalism today, as has been well argued by Michael Horton over the years. Especially under Finney's influence, revivalism undermined the more traditional way of doing Christian formation. That traditional way of Christian growth was gradual – whole family catechetical instruction – and church-centric. Revivalism under Finney, however, shifted the emphasis to seasons of crisis. Preaching became less oriented to long-term teaching and more directed to stirring up the affections of the heart toward decision. Not surprisingly, these emphases demoted the importance of the church in general and of careful, sound doctrine and put all the weight on an individual's personal, subjective experience. And this is one of the reasons (though not the only reason) that we have the highly individualistic, consumerist evangelicalism of today.
There has been a withering critique of revivalism going on now for twenty years within evangelical circles. Most of it is fair, but it often goes beyond the criticism of the technique-driven revivalism of Finney to insist that even Edwards and the Puritans were badly mistaken about how people should embrace and grow in Christ. In this limited space I can't respond to that here other than to say I think that goes way too far. However, this critique trend explains why there is so much less enthusiasm for revival than when I was a young minister. It also explains why someone like D.M. Lloyd-Jones was so loathe to say that there was anything that we can do to bring about revivals (other than pray.) He knew that Finney-esque revivalism led to many spiritual pathologies.
Nevertheless, I think we can carefully talk about some factors that, when present, often become associated with revival by God's blessing. My favorite book on this (highly recommended by Lloyd-Jones) is William B. Sprague's Lectures on Revivals of Religion (1832). Sprague studied under both Timothy Dwight, Edwards' grandson, at Yale and also Archibald Alexander at Princeton. The Princetonians – the Alexanders, Samuel Miller, and Charles Hodge – did a good job of combining the basics of revivalism with a healthy emphasis on doctrine and the importance of the church. Sprague's lectures include a chapter on "General Means" for promoting revivals, and his chapters on counseling seekers and new converts are particularly helpful.
The primary means-of-revival that everyone agrees upon is extraordinary prayer. That's the clearest of all and so I won't spend time on it. The second means is a recovery of the grace-gospel. One of the main vehicles sparking the first awakening in Northampton, Massachusetts was Edwards' two sermons on Romans 4:5, "Justification by Faith Alone," in November, 1734. For both John Wesley and George Whitefield, the main leaders of the British Great Awakening, it was an understanding of salvation by grace rather than moral effort that touched off personal renewal and made them agents of revival. Lloyd-Jones taught that the gospel of justification could be lost at two levels. A church might simply become heterodox and lose the very belief in justification by faith alone. But just as deadly, it might keep the doctrine "on the shelf" as it were and not preach it publicly in such a way that connects to people's hearts and lives.
The third factor I would mention is renewed individuals. Sprague points out how certain church leaders can be characterized by the infectious marks of spiritual revival – a joyful, affectionate seriousness, and "unction" – a sense of God's presence. In addition, often several visible, dramatic life-turnarounds ("surprising conversions") may cause others to do deep self-examination and create a sense of spiritual longing and expectation in the community. The personal revivals going on in these individuals spread informally to others through conversation and relationship. More and more people begin to look at themselves and seek God.
A fourth factor I will call the use of the gospel on the heart in counseling. Sprague and John Newton in his letters do a good job of showing how the gospel must be used on both seekers, new believers, and non-growing Christians. The gospel must cut away both the moralism and the licentiousness that destroys real spiritual life and power. There must be venues and meetings and settings in which this is done, both one-on-one and in groups. See William Williams, The Experience Meeting, a leaders' manual for revival-promoting small group meetings in Wales during the first great awakening.
Finally I would add a fifth factor. Sprague rightly points out that revivals occur mainly through the ordinary, "instituted means of grace" – preaching, pastoring, worship, prayer. It is a mistake to identify some specific programmatic method (e.g. Billy Graham-like mass evangelism) too closely with revivals. Lloyd-Jones points to some sad cases where people who came through the Welsh revival of 1904-05 became wedded to particular ways of holding meetings and hymn-singing as the way God brings revival. Nevertheless, Sprague grants that sometimes God will temporarily use some new method to propagate the gospel and spark revival. For example, under Wesley and Whitefield, outdoor preaching was a new, galvanizing method. Mid-day public prayer meetings were important to the Fulton Street revival in downtown NYC in 1857-58. I'm ready to say that creativity might be one of the marks of revival, because so often some new way of communicating the gospel has been part of the mix that God used to bring a mighty revival.
Monday, September 20, 2010
Teamwork
I love watching our Life Groups in action on Sunday mornings....and through the week as they minister and reach out. This is teamwork in action.
I am reminded of one of Vince Lombardi's wise quotes: " Football is an individual commitment to a group effort--that's what makes a team, a company or a society work." This applies to us, as a church, too!
I am thankful for all those who have committed themselves to God's Kingdom work.
I am reminded of one of Vince Lombardi's wise quotes: " Football is an individual commitment to a group effort--that's what makes a team, a company or a society work." This applies to us, as a church, too!
I am thankful for all those who have committed themselves to God's Kingdom work.
Thursday, September 2, 2010
What's He Saying?
God is an awesome communicator. Will we listen?
May we learn how to effectively listen---and to act on what he's saying
May we learn how to effectively listen---and to act on what he's saying
Wednesday, August 18, 2010
vision!
I see a day when there is someone passionately pursuing every people group in the Lawton-Ft. Sill region. I see a day when every person from every people group has the opportunity to hear the Gospel in his/her context, respond to it and serve through the local body of believers known as First Baptist Church of Lawton-Ft. Sill.
Tuesday, June 22, 2010
Facing the Future without Fear
What is going to happen in the future? Should I be afraid? Should I dread what lies ahead?
I believe with all my heart that the greatest days are ahead! Perfect? No. Easy? Not necessarily. Worth it? You better believe it!
When a fear or discouragement creeps in, I am reminded of God's presence and His love and His ability to meet every need and circumstance.
I ran across the following thoughts from Joyce Moritz that sum up what I am trying to say:
I need not fear, I need not dread
The days that lie ahead.
I need not worry nor feel despair
My Savior is already there.
Have a great day...
Dennis
I believe with all my heart that the greatest days are ahead! Perfect? No. Easy? Not necessarily. Worth it? You better believe it!
When a fear or discouragement creeps in, I am reminded of God's presence and His love and His ability to meet every need and circumstance.
I ran across the following thoughts from Joyce Moritz that sum up what I am trying to say:
I need not fear, I need not dread
The days that lie ahead.
I need not worry nor feel despair
My Savior is already there.
Have a great day...
Dennis
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