Одесская Богословская Семинария.
Страница 1
Одесская Богословская Семинария
Одесса 65066 а/я 3 ОБС
Тел. 8 (048)755-64-42
E-mail: ray@partnersinmissions.org
Web: http://odessachurch.com
Рост Церкви
Рэймонд С. Трентхем

Описание курса


Этот курс представляет собой изучение принципов церковного роста. Студенты могут ожидать получения библейских и богословских
оснований для роста Церкви, обзор современных принципов роста Церкви, и представление основных навыков, необходимых для
диагностики здоровья помесной церкви.
Цель курса


После завершения этого курса студенту необходимо владеть теологическим пониманием принципов роста Церкви, быть способным
демонстрировать практическое понимание принципов роста Церкви, обладать способностью анализировать церковь в предполагаемом
росте, обеспечить "план роста" для своей общины.
Задача курса
число лекций пар. (Lectures)
число страниц для чтения стр. (reading)
Письменной работы Контроля (writing)
Письменной работы Исслед. (research)
особые задания займут (other / projects)

18
300
18
0
12
X 1.33
/ 14
X 2.5
X 5.0
X 1.0
102 часов
=
=
=
=
=
24
21
45
12
Требования с студентам


(0-50%) 28%
(20-60%) 28%
(0-60%) 39%
(0-60%) 0%
Часов 10%
Students should attend all lectures, participate in discussions, give assignments on time, complete reading, and keep class notes. (Bringing candy
to the teacher will be looked upon with favor.)
Темы лекций
The “Church” and “Growth” 101 ............................................................................................................................. 2
How We See Church Growth 102 ........................................................................................................................... 22
A Focus or Concentration of Ministry 103 ............................................................................................................. 37
The Ministry of All Believers ................................................................................................................................. 62
Adding New Members ............................................................................................................................................ 88
Overview of Small Groups.................................................................................................................................... 111
Leadership and Church Growth ............................................................................................................................ 164
Worship and Church Growth ................................................................................................................................ 189
History and Theology of Church Growth ............................................................................................................. 205
Analyzing and Planning for Growth ..................................................................................................................... 219
II. Russian handout for students ............................................................................................................................ 242
III. Assignments .................................................................................................................................................... 308

Литература к курсу
Хантер, Кент Р.
Малых групп
Уоррен, Рик
Шварц, Кристиан А.
Мак-Гавран, Дональд
Основы роста Церкви.
Большое служение малых групп
Целеустремлённая Церковь.
Естественнтый рост обшины
Закономерности роста Церкви
183
198
347
128
464
A full copy of notes, syllabus, and class assignments can be found at:
\\SRV2\Share-от-преподавателей\1000-Трентхем Р\100-DE
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The “Church” and “Growth” 101
* 01. (Title slide) The “Church” and “Growth”
a. This section explores the current status of Christianity in the world, including which kinds of
churches and denominations are growing and where they are located. We will ask what is the
“church” and what is “growth?”
b. In this section we will know that Christ’s Church is growing, but that it is growing
differently in different parts of the world. The student will feel that he too can make a
contribution to this growth and will be motivated to explore further the field of Church
Growth.
* 02. What is the Church?
1. What is the Church?
a. Are we the church in the class?
b. Is a class room full of students the church? (force to answer “yes” or “no”)
c. How are people sitting in a classroom the church?
d. Do we have a pastor, choir, Sunday school? What components are necessary for us to be
able to say we are the church?
e. If three of us ride in a bus together, are we the church? (y/n)
f. If we are not the church, then what are we?
g. What is the difference between being “part” of the Body of Christ and being the Church?
h. Jesus said that he is present if two or three of us gather in his name. Jesus is also with us
when we are alone, even to the ends of the earth.
i. Would you agree that 10 Christians in a classroom are part of the Body of Christ and that
Jesus is with us? (y/n)
j. Would you agree that our purpose in a class is not the same function as our purpose in
gathering on Sunday morning? (y/n)
2. We institutionalize the believers into an organized group located in a specific
building.
a. Is it right to speak of these organized local institutions as the church? (y/n)
b. In what biblical and in what practical ways are they connected to each other and in what
ways are they separate? (church discipline, finances, leadership)
c. Is the idea of a “denomination” or “union” a biblical one?
d. Would it be acceptable for 10 people in a classroom to decide that we are a local church and
to begin to function as a local church? (We will baptize you and ordain you.)
3. How big is the Church?
a. What do we mean when we speak of the size of the church?
b. When someone ask you, “How large is your church?” How do you answer?
c. Is the number of members a way to speak of the size of the church?
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d. Is the size of the building a way to speak of the size of the church?
e. Is the amount of active workers a way to speak of size?
f. Is the potential a way of speaking of size?
g. Is the number of services and amount of activity a way to measure size?
* 03.
1. It is bigger than any single congregation or denomination?
a. Are we the only “Christians?”
b. Are the Orthodox part of the Church? Are they part of “my” church?
c. Are we and the Pentecostals a part of the same Body?
d. God has chosen to allow the Church to exist in forms that are larger than my own
experience.
e. We need to be careful not to think like Elijah that we are the only one.
(1.) (1 Kings 19:18) "Yet I reserve seven thousand in Israel--all whose knees have not bowed down to Baal and
all whose mouths have not kissed him.""
2. We may speak of both the “congregational” as well as the “universal” church.
a. The Bible speaks separately of these two ideas.
b. In this class we will usually speak of the local church because it is where we do our work.
* 04. What is “Growth”
1. Is growth good or bad?
a. Is growth from 40 to 70, good or bad? What if this is the amount of money that you owe?
b. If we worship for 3 hours instead of 2, is that growth? Is that good or bad?
2. Are there different kinds of growth?
a. Quality – quantity – physical – spiritual growth
b. Are some kinds of growth more important than others? I think so.
3. Is growth measurable and observable?
a. All growth cannot be measured with the same units of measurement.
b. What is the weight of love, or the color of faith? How many meters is forgiveness?
c. So how do we measure growth?
d. So we see that it is not a simple task to define what we mean by “growth.”
e. Some growth is good and other is not, some growth is easily measured and other is not.
* 05. Is this time the growing season?
1. If I plant crops today, will they grow?
a. If I plant tomatoes in December will they grow?
2. It is the growing season in different parts of the world at different times.
a. December is the time to time to plant tomatoes in Australia. Because they are on the other
side of the equator, their growing season is opposite of us.
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* 06.
1. We must not see the entire world from our own point of view.
a. December is not the time to plant tomatoes in Ukraine, but it is the time for planting
tomatoes in Australia.
b. Just because our church or our situation is not having growth at this moment in time, does
not mean that God is not blessing someone else or blessing in a different place.
2. Just because it is not the growing season for one crop, does not mean that it may
not be the growing season for another crop. The same is true with different
churches and different denominations.
a. We are not the only instrument in the hand of God.
b. We are not the only place where God is working.
c. Is it possible that we can learn from God’s activity in other places and through other people?
d. We are saying that we must open our eyes wider than our own experience and learn from
what God in doing in other places and through other people.
e. We can learn from the church in other parts of the world.
* 07. The world is becoming a global village.
1. Distance is measured in time not in kilometers.
a. Because of modern technology, the world is more connected and places are closer together.
b. We do not mean that places are closer in distance but closer in time.
c. There is now no place on earth where we cannot travel.
d. Sometimes missionaries go and come to a foreign country in the same week.
2. Communication has made our world smaller.
a. Modern printing, radio, TV, satellites, and the internet connects our world.
b. From our cell phone we can speak to anyone at any point on the globe.
c. Think how much time Paul spent waling from one place to another and how many times the
book of Galatians was copied by hand in the first 1500 years of Christian history.
3. Many people are learning other languages besides their mother language.
a. Language is no longer a problem. Information can be gathered in Chinese, transmitted by
internet to our location, and then translated into our language.
b. The barriers of distance and language have been made smaller.
c. Technology has brought the people of the world closer together so learning new language is
necessary to communicate.
d. But the same technology removes the barrier of language in communication. What do I
mean by this? How does technology remove the barriers of communication?
e. How has art, especially in the form of video shaped modern communication?
f. The church has traditionally valued art in the form of music, poetry, and architecture. This is
seen in church building design, church music, sermon style, Christian literature, and Christian
styles of dress and physical appearance. If Christianity has traditionally embraced art in the
communication of the gospel, how many videos does your church have on You-Tube?
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g. If you asked church leaders for $50 to video and post Christian things to You-Tube, how
would they respond?
h. If they gave you their blessing and resources, what three things would you put on YouTube?
* 08.
1. Just as the Roman roads led to Rome and the Pax Romana allowed travel, and
the printing press in the time of the Reformers provided communication, we too are
in a new era of communicating the gospel.
* 09.
1. The shrinking of the size of the world gives us the possibility to study the church
worldwide. This has never been possible.
a. In the past, gathering information from the church in Africa took years and between the time
money was raised, a boat was sent, language was learned, the boat returned, and reports were
written.
b. This meant that until about 40 years ago, what we call the “modern” study of modern church
growth was not possible.
c. A smaller and connected world gives us the ability to gather information from the church in
all parts of the world and distribute that information in to the church throughout the world.
d. This possibility has never existed in the world before this time.
2. What are the implications of a smaller more “connected” world, for the church?
a. This means that for the first time in history the local church and know about and learn from
the global activity of God.
b. This makes the modern study of Church Growth possible for the first time. It is possible to
study the world and to study Christianity in the world.
* 10. The world's ratio of Christians is growing:
1. How many people are in the world? How many people are Christians?
a. There are approximately 7 billion people in the world.
b. About one third claim Christianity as their religion. This does not mean they all go to
church on Sunday, but they claim Christianity as their religion.
2. This chart shows the number of people being born every year, day, second and
the number who die. It shows that the world population is continually growing.
* 11. (chart of time)
* 12.
1. This chart shows the large countries of the world and how they are expected to
change in the next 25 years.
a. Historically certain countries or regions of the world have had larger percentages of
Christians than other areas.
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b. Over the next 25 years, China and India will continue to make up one third of the world’s
population. Much of the expected population growth is in areas that are not currently
“Christian” areas.
* 13.
1. What is the ration of Christian to non-Christian?
Date
100
1000
1500
1900
1950
1980
1994
millions
Committed
NonChristians
Christians
0.5
180
1
220
5
334
40
1062
80
1650
275
3025
500
3438
Ratio
1/360
1/220
1/69
1/27
1/21
1/11
1/7
a. If we look at the number of Christians in relation to world population, we notice that the
ratio of Christians to non-Christians has been growing from the time of the early church.
b. In the year 100, there were a half million Christians and 180 million non-Christians. For
each Christian in the world, there were 360 non-Christians.
c. The number of Christians continues to increase faster than the number of non-Christian, but
there is some concern about these numbers in the future.
d. You will notice that this chart only shows a half billion, not two billion for the number of
Christians at the end of the chart. That is because this chart looks at the number of “active”
Christians, not just the number of people who claim to be part of the “Christian” religion.
* 14.
1. If there were only 12 Evangelical Christians in the world, they would be divided
in the world as follows:
a. 2 would be in North America.
b. 2 would be in Latin America.
c. 3 would be in Africa.
d. 1 would be in Asia.
e. 1 would be in Europe.
f. 1 person would be in the Pacific Islands.
* 15.
1. The ratio of Christians to non-Christians in some areas is much different:
a. In Somalia for each Christian, there are 76,314 non-Christians.
b. In Tunisia for each Christian, there are 28,192 non-Christians.
c. In Yemen for each Christian, there are 14,374 non-Christians.
d. But in Kenya and the United States, for every Christian there are only 2 non-Christians.
e. The point we want to make is that every part of the world is not the same in relation to
Christianity or the growth of the church.
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* 16.
1. This chart shows religious change in the past 100 years. (millions)
a. Notice the large increase in Islam and those claiming no religion.
Religion
Christian
Muslims
Nonreligious
Hindus
Buddhists
Chinese Trad. Rel.
Ethnic Religions
Other
TOTALS
# (M)
558
200
3
203
127
450
106
21
%
34.5
12.4
0.2
12.5
7.8
27.8
6.6
1.3
# (M)
1973
1279
938
820
400
383
176
95
%
32.5
21.1
15.5
13.5
6.6
6.3
2.9
1.6
1668
100
6064
100
* 17.
1. One third of the world’s population claims Christianity as their religion today.
a. In 1990 the West sent 91% of missionaries, but in 2000 that percentage had dropped to 79%.
b. Between 1990 and 2000 the number of missionaries sent increased from 76,120 to 97,732.
c. Zaire, Brazil, Taiwan, Pakistan, and the Philippians saw a decrease in the number of
missionaries received. Russia, United Kingdom, India, Ukraine, and Japan saw an increase in
the number of missionaries received.
d. The US sends the largest number of missionaries with 46,000.
e. South Korea is second with 10,646 in 2000. This is 5 times as many from Korea as in 1990.
* 18. A look at Odessa: This is an article written about the church in
the Odessa Oblast in 2002.
Looking Into the Past and Stepping Into the Future
(Deuteronomy 32:7) "Remember the days of old; consider the generations long past. Ask your father and he will
tell you, your elders, and they will explain to you."
The Bible often calls us to reflect upon the past. The purpose of this reflection is to remind us that it is God who
has brought us into this present situation and not our own efforts. As we look into how God has worked in the
past, we are also encouraged to trust God as we step into the future.
Recently as I drank coffee after a meal with some friends, the conversation turned to what their life had been like
20 – 40 years earlier when meat, sugar, coffee, chocolate, and toilet paper were occasions for celebration. I too
could remember when we arrived in Ukraine seven years ago and a plastic bowl of “Rama” was a treasure and
the only milk came from the back of a truck or from the cow. I think back even further to the two months I spent
in Moscow in 1992, and I remember the feeling I had when I realized that with $100 I could buy “everything” in
the store. Times have certainly changed.
The past thirteen years have seen a rise in drug use, immorality, cults, and many other evils. The open door that
has been called “freedom” has brought both the good and the bad. Let us compare the past thirteen years, 19892001 to the thirteen years before that time, 1976-1988.
Why choose to compare these two thirteen year periods of time? Three clear distinctions can be made between
these two periods of time. First, there has been an opening of society – freedom. Second, there has been an
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opening of the door for travel – this includes both the ability for Ukrainians to immigrate and for foreigners to
come to Ukraine. And third, there has been an opening of Odessa Theological Seminary. What effects have
these three factors, which have occurred over the past thirteen years had upon the growth of the church in the
Odessa Oblast?
In this article we will examine the total membership and baptismal records of the Odessa Oblast for the past two
thirteen year periods. We will not look at individual congregations but instead at the EXB union in the Odessa
Region. Individual congregations show similar patterns of membership and baptismal growth. From these
records we will find reason to praise God for His work in the past and reason to trust Him as we step into the
future. 1
There is great reason to rejoice and to praise God. In the first thirteen year period, we see from the chart below
that membership grew from 3931 in 1976 to 3970 in 1988. The average membership in the Odessa Oblast during
this period of time was 4367. These are not just numbers, but represent souls for whom Christ died and therefore
we have reason to rejoice and give thanks to God.
The next thirteen year period of time gives us even greater reason to rejoice. Membership grew from 4052 in
1989, to 6410 in 2001, with an average membership of 5688. Although the first thirteen years showed only a
modest increase, the second thirteen year period of time gives great reason to rejoice.
8000
Membership
7000
6000
5000
4000
3000
2000
1976 – 1988
1000
1989 – 2001
0
76
Year
1976
Members
78
1977
80
1978
82
1979
84
1980
86
88
1981
89
1982
91
1983
93
95
1984
97
1985
99
1986
O1
1987
Ave.
1988
0 85523.3 89490.3 93459.3 97430.3 101403.3 105378.3 109355.3 113334.3 117315.3 121298.3 125283.3 129270.3
Year
1989
Members
81558.3
1990
1991
0
1992
0
1993
0
1994
0
1995
0
1996
0
1997
0
1998
0
1999
0
2000
0
Ave.
2001
0
99119
0
6273.72
Just as the chart above displayed membership for the past two thirteen year periods of time, the chart below does
the same for baptisms. I recognize that sometimes believers transfer from one congregation to another, but an
evaluation of baptismal records is an accurate way to measure growth among a group of churches. As we look at
the baptismal chart, we immediately notice that almost three times as many people were baptized during the
second thirteen year period of time as during the first. The average number of baptisms for the years 1976 – 1988
was 185 baptisms. We may rejoice when even one soul is saved, but the years 1989 – 2001 give us even greater
reason to rejoice with average annual baptisms of 503.
Both of these charts clearly show a difference between these two periods of time. All of this change cannot be
attributed to any one single cause. Certainly an open society and freedom has led to a greater willingness for
people to identify with Christ as well as greater opportunity for the church to do evangelism outside of its
building. We must also recognize that foreigners have had an effect upon this period of time by providing funds,
training, and encouragement. Finally, Odessa Theological Seminary has trained more than 600 men and women
for Christian service and these workers also have had an impact in the Odessa Oblast.
1
Statically figures were based on the available data. Some figures may vary slightly from “reported” figures.
It is felt these figures reflect a true picture of the church in the Odessa Oblast and are accurate for statistical and
analytical purposes.
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700
Baptisms
600
500
400
300
200
100
1976 – 1988
0
76
78
80
82
84
1989 – 2001
86
88
89
91
93
95
97
99
O1
Ave.
1977
1978
1979
1980
1981
1982
1983
1984
1985
1986
1987
1988
0 76155. 80122. 84091. 88062. 92035. 96010. 99987. 103966. 107947. 111930. 115915. 119902. 90471.0
1
1
1
1
1
1
1
1
1
1
1
1
2
Year
Baptism
s
1976
Year
Baptism
s
1989
1990
1991
1992
1993
1994
1995
1996
72190.
0
0
0
0
0
0
0
1
1997
1998
0
1999
0
2000
0
2001
0
0
Ave.
5553
As we compare the two charts above, we are struck with one startling difference: The growth rate of baptisms
during the second thirteen year period is much greater than the growth rate of membership during the same period
of time. As we look at the membership chart we see a modest but steady increase in growth between the two
periods of time, but when we look at the baptismal chart, we see a dramatic increase. This is good and we should
praise God for this, but we must also ask if we have done all that we could have done. God has given us new
converts, but where are those people today? If our churches have not grown in relation to the increased number
of baptisms, then where are those people?
In understanding this question, we must first calculate the number of baptisms needed to sustain the church in the
Odessa Oblast at a 0.00 rate of growth. Then, in theory, all baptisms above this number should produce growth.
This number is affected by the life expectancy of church members, the average age at baptism, and the number of
people who fall away from the faith. For the Odessa Oblast this number has been calculated to be 3.44 per 100
members. This means that for a congregation of 100 members to remain a congregation of 100 members, without
growth or decline, they must baptize 3.44 new people each year.
For the thirteen year period of time between 1976 and 1988, the average number of people baptized in a
congregation of 100 members, was 4.26. If you subtract the 3.44 needed for maintaining the congregation at its
present size, that leaves 0.82 members added each year for growth. This means that during the first thirteen year
period of time a congregation of 100 members grew by about one member each year, and the EXB in the Odessa
Oblast grew by about 36 members each year.
The increased baptisms during the second thirteen year period of time 1989 – 2001, should have produce even
greater growth. During this period of time the average number of people baptized in a congregation of 100
members was 8.85. If you subtract the same 3.44 needed for maintaining the congregation at its present size, that
leaves 5.41 members added each year for growth. This means that during the second thirteen year period of time,
our baptisms should have produced about six new members each year for a congregation of 100, and the EXB in
the Odessa Oblast should have grown by about 308 members each year. Instead it grew by an average of 126
members. Why?
The chart below depicts the number of baptisms for every 100 members for the two periods of time under
consideration. For every 100 members during the first thirteen year period of time, an average of 4.26 members
were baptized each year. For every 100 members during the second thirteen year period of time, and average of
8.85 members were baptized each year. Why has this very large increase in baptisms produced only a modest
growth?
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12
10
Baptisms / 100 Members
8
6
4
2
1976 – 1988
1989 – 2001
0
76
78
80
82
84
86
88
89
91
93
95
97
99
O1
Year
Baptism /
100 Members
1976 1977
3.96
4.89
1978
1979 1980 1981 1982 1983 1984 1985 1986 1987 1988 Ave.
4.84
5.40
4.74
4.46
3.90
3.82
3.77
3.74
4.36
3.29
4.16
4.26
Year
Baptism /
100 Members
1989 1990
6.22
9.19
1991
1992 1993 1994 1995 1996 1997 1998 1999 2000 2001 Ave.
10.92
9.92
9.66
8.21
9.30
7.60
9.55
8.31
9.49
8.98
7.74
8.85
We cannot change the past, but we can learn from it as we prepare to step into the future. As we move forward
into the next period of time what must we learn? I would like to offer eight suggestions as we step into the
future.
First - We must, … address the reason people leave our churches. If we have baptized far more people than
are in our churches, where have those people gone? People leave the church in one of four ways. Some people
leave our church by death, and this “exit” is uncontrollable. Others leave our church by immigration. It is widely
recognized that this has been one of the major factors why people who were baptized in the Odessa Oblast are no
longer members in the Odessa Oblast. As a foreigner who has come to live in Ukraine, I find it disturbing that
Christians who once stood bravely in the face of persecution are now abandoning the freedom that God has given
them of evangelizing in their own country. A third way in which people leave the church is by falling away.
Church leaders have recently expressed concerns that members are not as committed as they once were. This is
because we have focused more on evangelism and have neglected continuing training and involvement of
members after baptism. A final way members leave the church is by transferring to another denomination. The
door of freedom which made it easy to come into the church has also made it easy to go out of the church and has
created many new denominations. If members of our churches are leaving and going to other denominations, we
must ask what we are not providing that they are seeking in other denominations.
Second - We must, … take full advantage of our opportunity to evangelize the next generation. The pace of
social change has rapidly increased and is continuing to increase even faster as we become more and more
citizens of the earth and less citizens of a single country. The Orthodox claim traditions dating back to the time
of the Apostles, and thus they intentionally operate as they did 1000 years ago. The Baptist have very good
methods of evangelizing the past generation , and if time ever begins to run in reverse we will be ready.
Historically, when a denomination has not adjusted its songs, worship style, and evangelistic methods, to reflect
the changes in culture, a new denomination has arisen that is able to reach the new generation. This can be seen
in the first century in a shift from the “Jewish church” to the “Gentile Church” and has remained a pattern all
thought history.
Third - We must, …provide indigenous funding for ministries. We are grateful for financial assistance from
the outside, both in building our church buildings and in operating our seminary. But our responsibility of
evangelizing Ukraine exists even if we never receive another dollar of foreign assistance. I remember teaching a
class in Church Growth when one student stood up and said, “We know what to do, we want you to tell us who
will give us the money.” The answer to that question is very simple. When Christians of Ukraine can afford
video cameras, computers, and leather coats, they can afford evangelism. It is not a question of economics; it is a
question of commitment.
Fourth - We must, …focus on leadership and ministry development. As we step into the future, we need
leaders to lead the way. In the past “age” was the qualification for leadership. Today, Odessa Theological
Seminary and others offer training. Research has shown that when new people are converted and not given
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meaningful ministry, they often leave the church. We must rethink who is allowed to serve in the church and
how they are trained for that service.
Fifth - We must, …maximize our time. In the past most activity in the life of a Christian centered around the
church. This is still theologically true, but many non-Church activities also demand our time. In the past
Christians were excluded from many activities in society. That is no longer true. Christians are facing a greater
and greater demand upon their time. The church must focus on “quality” not just “quantity” of service and
worship. We must learn to communicate faster and in the modern era by using internet, video, and multi-media
to enhance worship and Christian education.
Sixth - We must, …plant new churches. Many of our existing churches have just completed or are in the
process of building new buildings. This is good, but inadequate. Hundreds of new churches must be planted in
the Odessa Oblast. This includes churches in different locations, churches that have a different style of worship
and focus on the next generation, as well as churches that are culturally different and focus on the different ethnic
groups that exist within our society. The Koreans have already done this in the Odessa Oblast and Odessa
Theological Seminary is training leaders for these new churches, as well as training other church planters.
Seventh - We must, …utilize our resources more effectively. The Apostle Paul said, "I planted the seed,
Apollos watered it, but God made it grow." (1 Corinthians 3:6) We are all part of the same “Body” of Christ.
We cannot afford rivalry and competition. More than thirty “seminaries” or “Bible schools” exist in the EXB in
Ukraine. It seems that every Christian wants to find their own sponsor and develop their own ministry. We can
no longer afford this division. The future must be marked by unity and corporation. This also includes the use of
existing buildings, personnel, and resources in multiple roles. We must make the most of every opportunity.
Eighth - We must, …step into the future. The past has seen growth in the Odessa Oblast, but that is no
guarantee of future growth. We believe that God wants Ukraine evangelized, but that He is not obligated to use
the EXB to do this. God will work, and we must join Him in that work. In 1995 the EXB had 75 churches in the
Odessa Oblast, today that number is 123. We have seen great growth in the membership over the past thirteen
years, but that growth can be even better in the future, but this will require change and risk. The table below
illustrates projections for members and number of churches over the next five years, and the tenth year based on
the growth of the past.
Year
Members
Number of Churches
2002
6648
132
2003
6896
141
2004
7172
152
2005
7418
164
2006
7694
175
2011
9266
281
What will the future hold? The question is not what God wants or what God is willing to do. The question is for
us as we prepare to step into the future.
* 19. Christ’s Church is growing globally.
1. Each day about 78,000 new believers are added.
2. Each week about 1,000 new churches start in Asia, Africa, and Latin America.
3. Countries that received missionaries in the past are now sending missionaries.
* 20.
1. The church is growing even more rapid when we look at only the evangelical
segment.
2. The ethnic makeup of the church is changing:
a. In 1800 91% of Christians were Caucasian. (white)
b. Today only about 63% of Christians are white, 21% are black and 13% are yellow. This
means that in the past 200 years Christianity has expended outside of Europe and into Africa
and China.
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3. The number of martyrs is increasing.
a. I have some question as to how “martyr” is defined. Some people say that more people are
“martyred” today than at any time is the past. It is possible that this is only true because there
are more people and it is easier to know about this today.
* 21. Growth Is Occurring In Different Places.
1. New denominations are taking root in Europe.
2. The former Soviet Union offer tremendous potential.
3. We now realize many house churches exist in China.
* 22.
1. In Latin America and South America, the Pentecostal church is having
tremendous growth in a land that was once mainly Catholic.
2. The largest church in Christian history exist in South Korea; the Yoido Full
Gospel Church, pastured by David Yonggi Cho has over 750,000 members.
* 23.
1. Much of Africa, especially south of the Sahara, has become Christianized and
has begun sending of missionaries.
2. We are seeing global Christian organizations and global prayer networks.
* 24.
1. In 1990 there were 19 churches with membership of 20,000 or more:
a. 9 were in Korea.
b. 6 were in South or Central America.
c. 1 in the USA.
d. 2 in Africa.
e. 1 in the Philippines.
2. Large Churches are growing
a. In 1967 there were only 97 churches with more than 1000 members.
b. In 1987 there were 8160 churches with more than 1000 members.
c. Today it is common for churches to have more than 1000 members.
3. In the United States, some denominations are declining while others or growing.
a. The denominations on this chart are not important for our purpose, but that show that while
some types of churches grow, others may decrease.
b. Which kind of churches do you think are on which side of this chart?
c. Where do you think the Baptist are located on this chart?
* 25.
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1. Individual denominations of the church do decrease from time to time.
a. Here is a quotation by McGavran, “Denominational pride often prevents us from seeing that
when our branch of the church loses members to a more vital branch, we are awakened and
stimulated to greater effort, and the universal church prospers.” What do you think he means
by this statement.
2. From 1975 to 1985 the Pentecostal / Charismatic movement grew from 96
million to 247 million.
* 26.
1. From 1975 to 1985 the Assemblies of God grew from 4.6 million to 13.2
million, a DGR of 187%. They were the largest denomination in 30 countries of the
world.
2. Willow Creek in Chicago was started in 1979 and grew to 9,000 by 1987 and to
12,000 in 1998.
* 27. In Africa the ratio of Christians to non-Christians 1900 - 1975
1. For each Christian that existed in 1900, there were 29 Christians in 1975.
2. For each non-Christian that existed in 1900, there were 2.5 non-Christians in
1975.
3. The ratio of changed was much greater for Christians than non-Christians.
* 28. In Asia the ratio of Christians to non-Christians 1900 - 1975
1. For each Christian that existed in 1900, there were 8.7 Christians in 1975.
2. For each non-Christian that existed in 1900, there were 2.4 non-Christians in
1975.
* 29. Different Branches Of Christianity Are Growing At Different
Rates
(Millions)
Orthodox
Protestant
Roman Catholic
Others
1900
116
103
266
1970
143
233
672
1987
173
305
906
2000
200
387
1,144
* 30. (Illustration)
* 31. (Illustration)
* 32. People are interested in religious things:
1. Do most people believe in some kind of “god?” Yes.
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2. Example of survey in America:
a. 41% claim to be unchurched
b. 95% of these believe in God
c. 64% of them believe Jesus is the Son of God
d. 40% claim a personal commitment
e. Over 67% believe in a bodily resurrection
f. 76% pray to God
g. 8% pray with someone else
h. Something in the local church has alienated these people
i. 32% of these say they would be involved in a church if they could find a pastor and church
friends with which they could openly and easily discuss their religious doubts
3. In Ukraine there is much interest in “spiritual” things. There is an openness and
interest the supernatural. This is not always pointed in the direction of God, but the
interest exists.
4. What is the difference between an interest in “religious things” and an interest in
the “gospel?”
* 33. How may we approach the topic of Church Growth?
1. To “Copy” the Practice of Others
2. This leads to disaster.
3. This is like taking medicine without diagnosis. Or taking someone else’s
medicine without considering whether it is correct for me or not.
* 34. Peter Wagner Listed 7 Vital Signs Of A Healthy Church.
1. Dynamic pastoral leadership
2. Members which are equipped to serve
3. A church that is big enough to meet expectations (critical mass)
4. Healthy Infrastructure (groups)
5. Respect for Culture (homogeneous units)
6. Evangelistic methods that work (make disciples and not just converts)
7. Correct priorities (evangelism and discipleship)
* 35. Christian Schwarz list 8 Essential Qualities of healthy Churches
1. Empowering Leadership
2. Gift-oriented Ministry
3. Passionate spirituality
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4. Functional structures (ministry development, organization that works)
5. Inspiring worship service
6. Holistic small groups (more than just Bible study)
7. Need oriented evangelism
8. Loving relationships
* 36. Four Prerequisites For Church Growth
1. The pastor must want the church to grow and be willing to pay the price
a. Do all pastors want the church to grow? Why not? It is hard work.
b. "Whenever the church needs a new preacher, YOU must become that new preacher." You
must continue to grow too.
c. Work hard, (working smart)
d. Read Church Growth books and study
e. Share the ministry - Have members you personally cannot shepherd
f. Revise non-growth ways of thinking
2. The members must want the church to grow and be willing to pay the price.
a. Agree to follow growth leadership
b. Give sacrificially $
c. Readjust fellowship gropes
d. Open leadership circle
3. The Church must agree that the purpose of the church is to make disciples.
a. Without conversion there can be no church growth
4. There must be people for a church to grow.
a. There must be people within range of the church. (see church on mountain top)
(Chernobyl)
b. The church must be like the people it is trying to reach.
* 37. General Categories of Growth Factors:
1. Local Church Factors - These are things like style of worship and can be change
by the local church.
2. Local Regional Factors - This is what is happening in your community and
cannot be changed.
3. National Church Factors - These are denominational and change as a whole.
(You can't be "charismatic" and be in the Baptist Church.)
4. National Regional Factors - This is the way it is in the country. Government law
controlling churches. Ex. USSR
5. Spiritual Factors - these must be considered, for this is the power of God.
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* 38.
1. We must work to change the things that are most changeable and will be most
effective in causing growth.
* 39. What does the Bible say about Church Growth and numbers?
1. (Acts 1:15-16 NIV) "In those days Peter stood up among the believers (a group
numbering about a hundred and twenty) {16} and said, "Brothers, the Scripture had
to be fulfilled which the Holy Spirit spoke long ago through the mouth of David
concerning Judas, who served as guide for those who arrested Jesus--"
2. (Acts 2:41 NIV) "Those who accepted his message were baptized, and about
three thousand were added to their number that day."
3. (Acts 2:47 NIV) "praising God and enjoying the favor of all the people. And the
Lord added to their number daily those who were being saved."
4. (Acts 4:4 NIV) "But many who heard the message believed, and the number of
men grew to about five thousand."
* 40.
1. (Acts 5:14 NIV) "Nevertheless, more and more men and women believed in the
Lord and were added to their number."
2. (Acts 6:1 NIV) "In those days when the number of disciples was increasing, the
Grecian Jews among them complained against the Hebraic Jews because their
widows were being overlooked in the daily distribution of food."
Greek
and Hebrew speaking groups
3. (Acts 6:7 NIV) "So the word of God spread. The number of disciples in
Jerusalem increased rapidly, and a large number of priests became obedient to the
faith."
4. (Acts 9:31 NIV) "Then the church throughout Judea, Galilee and Samaria
enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it
grew in numbers, living in the fear of the Lord."
* 41.
1. (Acts 11:21 NIV) "The Lord's hand was with them, and a great number of
people believed and turned to the Lord."
2. (Acts 16:5 NIV) "So the churches were strengthened in the faith and grew daily
in numbers."
3. (Acts 21:20 NIV) "When they heard this, they praised God. Then they said to
Paul: "You see, brother, how many thousands of Jews have believed, and all of
them are zealous for the law."
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* 42. The Bible does not describe all the growth of the church in the
same way.
1. They grew up, or matured. (Acts 2:42)
2. They grew together, or closer as a community. (Acts 2:44)
3. They grew larger, or increased in church size.
4. They grew out, or in new areas.
5. We must measure the things that can be measured.
6. Measurement only helps with evaluation, it does not cause a cure. A
thermometer never cured anyone, but it is a good tool in evaluation.
* 43. We Need Practices that Produce Growth
1. Martin Luther and the reformers of the 16th century brought about a reformation
in theology.
2. The Church Growth movement does not change the theology of the Reformation
but puts into practice the great truths of Scripture.
3. Church Growth focuses on activity that applies principles that produce fruit. In
this way, some have said that Church Growth brings about a “reformation” in
practice.
* 44. Church Growth is a Topic, Subject, or Science
1. Church Growth is currently recognized as a movement, topic, or subject within
the church today.
2. It has a distinctive history. (discussed later)
a. It has a base institution in Fuller Theological Seminary, Pasadena, California.
3. It has a definite literature.
a. It has its own language.
* 45.
1. It has a group of followers who have organized themselves to publicize its
position.
a. It has critics.
2. Church Growth is a Science:
* 46.
1. What is Science? Science is an attempt to explain phenomena in a reasonable
and systematic way.
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a. All science is partial. It only sees things from one side.
b. There is more than one way to look at human health. (modern medicine, chiropractor,
acupuncture, psychology, witch doctors)
2. Natural science attempts to explain phenomena of nature.
a. Why does the sun rise? Why do bananas not grow in Kiev? Why do fish not fly?
* 47.
1. Social science tries to explain phenomena of human behavior.
a. Why do Americans not eat dog meat? Why do Americans like to be on time? Why do
Baptist shake hands and not give a “holy kiss”?
2. We use the "scientific method" by constructing an hypothesis, testing the
hypothesis, revising the hypothesis, and then constructing another hypothesis.
3. Church Growth is related to social science.
* 48. Quality and Quantity go together.
1. One produces the other. When people began to do outreach they must be trained
and knowledgeable of the Scriptures.
2. There must be a balance.
3. If people are "won" and not "fed" they will go where they can be fed.
a. Lack of spiritual feeding creates a back door as large as the front door.
* 49.
1. It is not possible to have quality without quantity and the opposite is also true.
2. If we try to produce one that does not produce the other, then we will find that
our efforts have been wasted.
3. Therefore we want to look at the total picture and develop a total approach to the
work of the church.
4. An over emphasis in one area, even if it is our favorite area, does not lead to
increased success.
* 50. The Study of Modern Church Growth Has a History
1. Donald A. McGavran a. He was born the son of missionary parents on December 15, 1897. He was a third
generation missionary in India for more than thirty years with the United Missionary Society
of the Disciples of Christ.
b. He was ordained by the Disciples of Christ in 1923 and received his Ph.D. from
Columbia University in 1936.
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c. In the 1930's he was the Executive Secretary - Treasurer of the Indian Mission of the
Disciples of Christ. He started to use the term "church growth" because he was upset with the
way more liberal churchmen used the terms "mission" and "evangelism."
d. He became concerned that much activity was being undertaken and little fruit was being
produced.
e. In 1957 he became a professor at the College of Missions in Indianapolis. He wrote two
books, Bridges of God and How Churches Grow that brought great attention to the movement
to be wise stewards of what God has given us.
f. He spoke widely at conferences and traveled and developed the idea of an institute to study
Church Growth. He first located at Northwest Christian College and then Fuller Theological
Seminary. His most definitive work is Understanding Church Growth. He is known as the
Father of Church Growth. (He died at the age of 92 on July 10, 1990.)
2. McGavran 6 main Tenants of Church Growth
a. It is God's will that the church grow
b. The Church has been operating in the fog (we have been fooling ourselves)
c. Modern Sciences provide valued insights
d. Sociology is especially helpful for reaching people (the whole communication field)
e. When these insights are founded on the Bible and trust in God growth will occur
f. It is necessary that we plan for growth
3. McGavran stressed a difference between Methods and Principles
a. We must distinguish "methods" from "principles."
b. Methods are what we do in a particular situation. (specific)
c. Principles are universal truths that must always be applied. (universal)
d. Example of drinking water: The need to drink water is a principle, but the method is
different from a glass, a bottle, fountain, or from a river.
e. Examples given by McGavran
(1.) Central Philippines - One pastor/missionary withdrew to the mountains to work with three small churches.
These Christians were “good” people but not very literate of the Bible or of doctrine. The missionary organized
regular worship and built small bamboo building for worship. The missionary taught Bible doctrines and had
the people memorize certain Bible passages. When the people learned the passages, their name would be
written on the wall. The church grew. Why?
(2.) South India – During the time of a great famine, to help save the life of people, the missionary agreed to
help the government in building canals to bring water for irrigation. Many of the poor and lower class of people
were already coming to his churches, and he hired 1500 of the lower class Christians to work on the canal.
(They could not get work under other supervisors.) Their starving non-Christian relatives also came to work and
he hired 1500 non-Christians to work as well. He also stopped baptizing people so that no one would become a
Christian just to get work. The church continued to grow. After the famine was over, he began baptizing again.
On July 2,3, and 4 of 1878, 3,536 people were baptized, with 2,222 on one day. In a few months 6,000 more
were baptized. In that year, 9,601 were baptized, and brought the total membership to 12,806.
(3.) Rhodesia and Zambia - Missionaries were required by the government to build schools and people wanted
their children to study in the Christian schools. After one generation of people grew up, the church grew very
much.
* 51.
1. C. Peter Wagner a. He was a student of Donald McGavran who held his chair at Fuller Theological Seminary.
He too was a missionary and while on furlough attended classes under McGavran. He is a
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dynamic spokesman and has popularized Church Growth to the wider church. (Prolific writer,
but signs and wonders - We can learn from people we don't agree with perfectly.)
b. C. Peter Wagner (b. 1930) served as a foreign missionary in Bolivia, South America, for
sixteen years. In 1971 he began teaching at Fuller Seminary. He has written numerous books
and articles: Church Growth and the Whole Gospel, Our Kind of People, Leading Your
Church to Growth, and others. Although McGavran was the pioneer of the Church Growth
Movement, C. Peter Wagner has been its best salesperson, teaching, speaking, serving in
key positions, and traveling worldwide. His most important work, however, has been his
writing. He began his writing ministry in 1956, and published his first book in 1966. Wagner
has published over seven hundred works since 1956, including almost forty full-length
books.
2. Wagner summarizes Church Growth into six presuppositions:
a. Nongrowth displeases God.
b. Numerical growth of a church is a priority with God and focuses on new disciples rather
than decisions.
c. Disciples are tangible, identifiable, countable people who increase the church
numerically.
d. Limited time, money, and resources demand that the church develop a strategy based on
results.
e. Social and behavioral sciences are valuable tools in measuring and encouraging church
growth.
f. Research is essential for maximum growth
3. Other Leaders
a. Lyle Schaller - the analyzer and administrator
b. Win Arn the master communicator
c. Eddie Gibbs the Church Growth theologian
d. Kent R. Hunter - formed a Church Growth Center apart from Fuller
e. Also note leaders of large churches.
4. Global Growth
a. I prune the bottom part of the tree, to make the top “grow” better.
b. Pragmatism is a concern about results.
(1.) This is not what missionaries did, but how churches grew.
(2.) Has the effort produced results? If a method is supposed to work and doesn't work, then change the method.
(3.) When working among different groups of people, the Apostle Paul adjusted his methods to achieve the best
results. He went to the cites. He went first to the Jews and to the synagogues. He lived as a Gentile among the
Gentiles and as a Jew among the Jews,... and he finally died for this. We must keep in mind our goal, new
churches.
c. Comity and Isolationism
(1.) "Comity" is territorial claims staked out by a mission or church and recognized by others. But, protecting a
turf must not take priority over making disciples.
(2.) Can we learn from the Charismatic? Can we read their books?
(3.) Can we study successes of other denominations?
(4.) Are these people our enemies?
d. It is possible to study and learn from other people. (Example of fish and fish bones. Know
the difference.)
e. Unity and Uniformity
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(1.) Unity is good, but it is not the main goal of the church. We must recognize diversity of methods.
(2.) Church splits and differences are often nasty, but can end by producing good results. Below is a church
split in Nebraska between Omaha Gospel Tabernacle and Trinity Church. In the past the congregation had
exerted all its energy in keeping the unity within a devours congregation that they had not energy for evangelism
and outreach.
3500
3000
2500
1400
2000
1500
1000
0
500
700
0
72
0
700
0
700
150
500
73
74A
74B
500
500
500
600
350
400
650
700
800
850
900
1050
75
76
77
78
79
80
1500
81
(3.) Denominational and internal unity is good, but not at the expense of growth. What is the purpose of unity?
World evangelism. How is biblical unity evaluated? On the basis of does it produce evangelism? Spiritual
unity against a common foe is possible where denominational unity does not exist.
f. Cautions
(1.) Keep in mind that we are speaking of "global" church growth and growth "principles." This is not a list of
practices to do in Ukraine or any other area that are guaranteed to produce results.
(2.) Do not attribute growth to a single cause. (healings, early morning prayer, expository preaching, small
groups, etc.)
(3.) Do not assume that you can transfer methods from one situation to another. It is a faulty concept for
American pastors to come over and tell what has worked for them and expect the same methods to work for you.
g. It is easy for people to confuse Principles and methods.
(1.) Example: if someone in your town lives to be 100, they get their picture in the paper and then someone
asked them How? they lived so long. They don't know, but they will tell you. One person said no smoke, no
drink and lots of sleep - another said smoke, drink and live it up.
(2.) There was an article in the National and International Religion Report about Brazil's oldest citizen who was
117. He said his secret was to have lots of sex. He outlived two wives who bore him 25 children. He had many
other children by other women. His current live in girlfriend was 25 and he was 80 when she move in and he
was 96 when she bore him a child.
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How We See Church Growth 102
* 52. (title)
 Обзор темы: This lecture defines what is meant by the term “Church Growth”. Objections to the
idea of Church Growth are explored and well as “myths” about growing churches. Individuals who
have played a key role in modern Church Growth are also introduced. The student will understand
what is meant by the term “Church Growth” and will be able to explain why a study of Church
Growth is helpful and what we are trying to achieve in such a study. The student will also be able to
answer some of the objections to the study of Church Growth. This lecture seeks to show that God
expects a harvest of souls and the church is his chosen instrument for accomplishing this task. The
mission of the church, “social or evangelistic?” is evaluated. The student will define the work of the
church in evangelistic terms and will evaluate the activity of his church according to this definition.
The student will also realize that God does his work through the church and through the service of
the student.
* 53. A Definition of Church Growth
1. One Formal definition – "Church Growth is a careful discipline which
investigates the nature, function, and health of Christian churches as they relate to
the effective implementation of the Great Commission to "... make disciples of all
nations ..." (Matthew 28:19). Church Growth is a theological conviction, yet it is
practical, striving to combine the eternal principles of God's Word with the best
insights of contemporary social and behavioral sciences." by Kent Hunter (p.19 in
Russian text)
* 54. Expanded Definition
1. Church Growth is a careful discipline and requires measurements and
evaluation.
a. We must measure to gain information. Which is larger? 4 or 8 (Eight is larger, the four
just has a bigger building) This is measurement.
b. Which is better 3 or 9? It depends on whether you own 9$ or someone owes this to you.
This is evaluation.
c. As good stewards we must use our resources to their maximum potential. Therefore we
must know what we have to work with.
d. We must give an account for what we have been given.
2. Church Growth investigates the nature, function, and health of the church.
a. What is the church? This is a question of nature.
b. What is the church supposed to do? This is a question of function.
c. What is a “good” church? This is a question of health.
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d. The church is described in the New Testament as a living building, a sheepfold, the Body of
Christ, the vine and branches, the royal priesthood, and the family of God. All of these
comparisons tell us that the church is a living organism. Jesus Christ is the head of this church
and he does not get sick, but the body does from time to time, and Church Growth examines
the health of the church. (Remember the diagnosis of the seven churches in Revelation.)
3. Church Growth is concerned with accomplishing the Great Commission.
a. We are to be good stewards of the task God has given to us. We cannot be what the church
God wants us to be and not obey him.
b. (1 Corinthians 4:1-2 NIV) "So then, men ought to regard us as servants of Christ and as
those entrusted with the secret things of God. {2} Now it is required that those who have been
given a trust must prove faithful."
4. Church Growth has to do with a theological conviction that the Body of Christ is
called by Christ to grow.
a. We believe that God is pleased with the increase of the Body of Christ and that is not
pleased with its decline. This conviction therefore shapes the way we function.
b. We may see this form the commands of Christ.
c. We may see this from the nature of God.
d. We may see this from the action of the early church.
* 55.
1. Church Growth ask the question "Why?"
a. We do not just what to know “what” happened, but “why” did it happen.
b. By knowing “why” something happens, we can seek to control that aspect in the future.
c. Based on eternal principles set down in Scripture, the Church Growth movement combines
these principles with insight from psychology, sociology, anthropology and the study of
communication to most effectively communicate the gospel.
d. Ex. Why do you have Sunday School? Because you realize that children learn differently
than adults. This is not explicitly in the Bible, but it comes from sociology.
2. Church Growth examines all that is involved in bringing men and women who
do not have a personal relationship with Jesus Christ into fellowship with Him and
into responsible church membership.
a. We must have a balanced overall understanding of the way God works in growing the
church.
3. We are concerned about labor that produces fruit.
a. Our efforts must fit with biblical theology.
b. Hard work, by itself is only hard. It must also be successful.
4. What we want is "Church Growth Eyes"
a. Evaluating the world based on whether an action produces growth or non-growth. The
US/Iraq was a mycological disaster. It lessened the possibility of growth amount Muslim
people.
b. We want to do away with attitudes that will prevent growth
c. Many of our attitudes are anti-growth
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d. We must ask, What must be done to save these people?
e. What does it take and what barriers that need to be eliminated in order for us to reach the
lost?
f. Too often we are interested in what it takes to stay the same instead of what it takes to
change
g. "The Church has been subnormal for so long, that when it becomes normal, people will
thank it is abnormal.
* 56. Objections to Church Growth:
Some people raise objections to Church Growth. Some of these objections are valid. Sometimes a person misapplies a good
aspect of Church Growth and produces a bad result. Some of those objections are listed.
1. Church Growth is theologically shallow.
a. It came from the mission department not the theological department
b. It starts with the practical instead of the theological
c. The focus is on the church and not on God
2. Church Growth has a limited concept of mission
a. The liberals say that there is a lot more to mission than bringing people to Jesus.
b. There is both a "Cultural Mandate" and an "Evangelistic Mandate" We must choose our
priority. The reality is that if we make priority the Evangelistic Mandate, then we will do more
of the Cultural Mandate
3. Church Growth is only concerned about numbers
a. It certainly is one of the concerns.
b. But this means that more people are going to heaven
4. Church Growth encourages “Cheep Grace”
a. Some say the standards of Christianity has been lowered
5. Church Growth gives an excuse for racism and “separateness.”
a. The homogenous unit is descriptive of the way things really are.
6. Church Growth neglects needy areas.
a. You only go to the ripest areas
b. In Church Growth we consider the Resistance/Receptivity Axis
c. Ex. of the orange grove (we pick in the ripest fields)
* 57.
1. Church Growth is only concerned with conversion and not spiritual maturity.
a. This is simply not true
b. Church Growth does seek the backslidden
c. There must be spiritual maturity in order for physical growth to be sustained.
2. Church Growth ignores denominational boundaries and theological distinctions.
a. Church Growth is too inclusive and accepts too many people
b. We can learn from others.
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3. Church Growth encourages autocratic and manipulative styles of leadership
a. This is not true, but it does encourage powerful leadership
4. Church Growth is too critical of others
a. If your house is on fire and you are in bed you need a loud and rude fire alarm
b. If parts of the church fail to do the will of God, they need to wake up.
5. Church Growth is something new.
a. It may seem new to some people, but it is really just a renewal of God's eternal plan for his
church.
b. An organized study has emerged that did not exist before that focuses on the purpose of the
church and our roll in that purpose.
6. Church Growth is a human centered marketing strategy.
a. Church growth does make use of social science to better understand how to communicate
the gospel.
* 58. Myths About Growing Churches
1. Myth #1 The only thing that large churches care about is attendance.
a. The focus is not on attendance but upon assimilating all the people that God brings.
b. The church must offer people something they cannot get anywhere else.
2. Myth #2 All large churches grow at the expense of small churches.
a. The most important part of growth is “conversion growth.”
b. If “sheep” are not feed they will wonder.
3. Myth #3 You must choose between “Quality” and “Quantity” in our church.
a. These two words must be defined.
b. Quality refers to the “kind” of disciples. They are like Christ.
c. Quantity refers to the number of disciples.
d. These two terms are not in opposition to each other but instead contribute to each other.
e. As long as there are lost people, we must care about quantity.
4. Myth #4 You must compromise the message and the mission of the church to
grow.
a. This is commonly believed in Ukraine.
b. The ministry of Jesus attracted large crowds because it was the good news. (John 12:32)
"But I, when I am lifted up from the earth, will draw all men to myself.""
c. Jesus was criticized out of envy instead of because of a real compromise of the truth.
d. Sometimes people think large crowds are shallow because they confuse what is expected
from the believer with whit what is expected from the seeker. These are two different groups.
e. Being contemporary is not a compromise of the message.
(1.) The Amish are at least honest about their intention to stay in the 1800’s.
(2.) In contrast, many churches try to hold on the culture of the 1950’s or earlier and try to use proof-text to
show that what they are doing was done in New Testament times. The first century church was contemporary.
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* 59.
1. Myth #5 If you are dedicated enough your church will grow.
a. This sounds simple and spiritual, but it just is not true.
b. (Ecclesiastes 10:10) "If the ax is dull and its edge unsharpened, more strength is needed but
skill will bring success."
c. Work smarter, not harder.
d. Professional pilots are required to retrain twice a year to sharpen their skills. Why?
Because people’s lives depend on it. This is even more true in the church.
e. Dedication cannot be a substation for skill.
f. We must also avoid the idea that all it takes to grow is organization, management, and
marketing. The church is not a business.
2. Myth #6 There is “one” secret key to church growth.
a. There is more than one way to grow a church.
b. It takes all kinds of churches to reach all kinds of people.
c. Never confuse methods with the message. The methods change the message does not.
d. God may bless in one situation differently than in another.
* 60.
1. Myth #7 All God expects of us is faithfulness.
a. Here, the biblical idea of “faithfulness” is misunderstood.
b. We are called by Christ to bear fruit. (John 15:16) "You did not choose me, but I chose you
and appointed you to go and bear fruit--fruit that will last. Then the Father will give you
whatever you ask in my name."
c. Being fruitful is the way we glorify God. (John 15:8) "This is to my Father's glory, that you
bear much fruit, showing yourselves to be my disciples."
d. Being fruitful pleases God. (Colossians 1:10) "And we pray this in order that you may live a
life worthy of the Lord and may please him in every way: bearing fruit in every good work,
growing in the knowledge of God,"
e. Jesus is opposed to the unfruitful. (Matthew 21:19) "Seeing a fig tree by the road, he went
up to it but found nothing on it except leaves. Then he said to it, "May you never bear fruit
again!" Immediately the tree withered."
f. The nation of Israel lost its privileged position because of unfruitfulness. (Matthew 21:43)
""Therefore I tell you that the kingdom of God will be taken away from you and given to a
people who will produce its fruit."
g. Many of the kingdom parables of Jesus emphasize the need for being fruitful.
h. (Colossians 1:6) "that has come to you. All over the world this gospel is bearing fruit and
growing, just as it has been doing among you since the day you heard it and understood God's
grace in all its truth."
i. In the parable of the tenants in Matthew 25:14-30 faithfulness is illustrated by our fruit.
j. Are you being faithful to God if you insist on communicating in an outdated style or in a way
that is comfortable to you? Success is bearing as much fruit as possible given your gifts,
talents, and opportunities.
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* 61.
1. Myth #8 You cannot learn from large churches.
a. The Bible records human history and expects us to learn from it.
b. It is true, that you cannot transfer the context of another church.
c. You cannot copy the staff of a given church.
d. You are who God has made you to be.
e. You can learn principles.
f. You can learn a process.
g. You can learn some methods.
* 62. Define Church Growth and "mission."
1. What is the mission of the church? What is the main work of the church?
2. "Mission" refers to the single purpose of the church and "Missions" refers to the
many aspects of carrying out that single purpose. We have missions to do mission.
3. "Mission defined as "God's program for humans" is obviously man-sided. ...
Has God assigned any priority among these myriad good activities?”
4. How we define “mission” affects how we measure success and we call
“growth.”
* 63. Evangelistic Mandate and Social Mandate
1. Historically the mission of the church has focused on the evangelical mandate,
the task of saving souls and restoring man to the right relationship with God.
a. In the past our social concerns were seen as a part of Christian life and what it meant to be
Christian. The Old and New Testament support this evangelical mandate.
b. (Genesis 3:9) "But the LORD God called to the man, "Where are you?"" God seeks
Adam to restore him to fellowship.
c. (Romans 10:13-14) "for, "Everyone who calls on the name of the Lord will be saved." {14}
How, then, can they call on the one they have not believed in? And how can they believe in the
one of whom they have not heard? And how can they hear without someone preaching to
them?"
* 64.
1. The social mandate also exists and is supported by both New and Old Testament.
a. (Genesis 1:28) "God blessed them and said to them, "Be fruitful and increase in number; fill
the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every
living creature that moves on the ground.""
b. (Matthew 22:37-39) "Jesus replied: "'Love the Lord your God with all your heart and with
all your soul and with all your mind.' {38} This is the first and greatest commandment. {39}
And the second is like it: 'Love your neighbor as yourself.'"
c. We do have a social responsibility to our neighbor and our world. (Our neighbor is often not
one of our own group, like the Good Samaritan.)
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* 65. (illustration)
* 66.
1. For most of Christian history, the church has accepted the evangelical mandate
as the definition of mission and the cultural mandate has been seen as part of
Christian life and Christian social responsibility.
2. During the 1800's as liberal theology began to grow, the "social gospel" began to
gain emphasis.
a. The cultural mandate began to be used as a definition for mission. The evangelicals reacted
to this by swinging the pendulum in the other direction and saying that mission is only the
evangelical mandate.
b. Finally in the 1960's the evangelicals began to hold a more balanced view with a
compassion for the poor and oppressed.
c. Ex. of Howard Baldwin unable to spend money on oranges to win a hearing at orphanage.
3. What is the mission of the church?
a. Cultural mandate -- -- -- Evangelistic Mandate (draw on a continuum from A-E)
b. A few people are at "A" and feel the mission of the church is completely social. A larger
number are at "E" and feel the mission of the church is only evangelistic. Those who are at
"C" feel both are equally important. I am at "D" and feel the evangelistic is certainly primary.
* 67. (illustration)
* 68. Mission of Search –vs. – Mission of Harvest
1. For those on the end of spectrum favoring the evangelistic mandate, there remain
two other choices:
* 69.
1. The Mission of Search – This is the idea that our work is to seek the lost and
success is determined by the amount of “seeking” that we do. (Success is measured
by being “Busy:”)
2. The Mission of Harvest – This is the idea that our work is to find the lost and our
success is determined by the amount of “finding” that we do. (Success is measured
by “Results:”)
* 70. (Illustration)
* 71. Foundations of Search Theology
1. In the early days of Protestant missions, people needed a theology that would
justify their position.
a. They did little mission activity and needed justification for it.
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b. They were opposed on the mission field by local people and by business, so they needed a
justification for not having results.
c. What about Ukraine under communism? Baptist developed a theology that justified not
doing aggressive evangelism.
2. In recent years relativism has influenced theology in the direction of Mission of
Search.
a. Other religions are viewed as good and having something to contribute to society and the
uniqueness of Christianity is lost. It says we may “offer” the Christian faith as one of the
alternatives, but do not need to “persuade” people to accept out position.
3. In the past, Christian nations took advantage and exploited other nations, so now
they feel that it is improper to press our faith upon them and exploit them with our
faith.
4. Universalism has affected our idea of the necessity of conversion.
* 72.
1. The rapid increase in the gap between rich and poor has affected our idea of
evangelism.
a. We are asked for schools and hospitals because we can provide those things. When we
focus only on these things, we neglect the conversion. These “good works” have been
defended as a necessary first step in preparation for the coming of the gospel.
2. Mission of Search has also been used as justification for little results in some
fields.
a. Growth did not occur, so a justification is sought for this lack of growth. “Results are not
important.” “We will leave the results up to God.” This is like people going out to hunt lost
sheep, but not counting how many are found.
3. Calvinistic theology also has an influence on search theology. “The elect will be
saved anyway.”
a. It is God who saves and only God can cause people to come to faith. We can only do what
we can do and must wait for God to give the results.
4. Some people say that the value of “one” soul cannot be measured.
a. “If just one comes to Christ” is given as justification for any effort. (Explain the Noah
analogy and limited resources.)
* 73. God Is Pleased With No Harvest?
1. Is God pleased with Mission of Search?
2. Should the number of people found have any relation to the direction and
intensity of search?
3. Should “obedience” to the gospel be taken into consideration in our evangelistic
efforts?
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4. Is it more pleasing to God to proclaim Christ where people are ready to receive
Christ than where they are not?
a. white for harvest
5. What is the balance between the work of God and the work of man in the growth
of the church?
* 74.
1. How much is dependent upon God and how much is dependent upon man’s
effort?
a. We rely upon God’s strength. (Colossians 1:29) "To this end I labor, struggling with all
his energy, which so powerfully works in me."
b. But, God’s power does flow through us. (2 Corinthians 5:20) "We are therefore Christ's
ambassadors, as though God were making his appeal through us. We implore you on Christ's
behalf: Be reconciled to God."
2. What is the effect of Calvinistic and Armenian theology upon this question?
a. (Election and free will)
3. In this process, God wants us to corporate with what he is doing so that there
may be results.
4. Can we say, “God is not pleased when there is no harvest?”
* 75. Examples of Mission of Harvest:
1. Fishing without catching Luke 5:4-11
a. (Luke 5:4-11) "When he had finished speaking, he said to Simon, "Put out into deep water,
and let down the nets for a catch." {5} Simon answered, "Master, we've worked hard all night
and haven't caught anything. But because you say so, I will let down the nets." {6} When they
had done so, they caught such a large number of fish that their nets began to break. {7} So they
signaled their partners in the other boat to come and help them, and they came and filled both
boats so full that they began to sink. {8} When Simon Peter saw this, he fell at Jesus' knees
and said, "Go away from me, Lord; I am a sinful man!" {9} For he and all his companions
were astonished at the catch of fish they had taken, {10} and so were James and John, the sons
of Zebedee, Simon's partners. Then Jesus said to Simon, "Don't be afraid; from now on you
will catch men." {11} So they pulled their boats up on shore, left everything and followed
him."
* 76.
1. Empty banquet table Luke 14:15-23
a. (Luke 14:15-23) "When one of those at the table with him heard this, he said to Jesus,
"Blessed is the man who will eat at the feast in the kingdom of God." {16} Jesus replied: "A
certain man was preparing a great banquet and invited many guests. {17} At the time of the
banquet he sent his servant to tell those who had been invited, 'Come, for everything is now
ready.' {18} "But they all alike began to make excuses. The first said, 'I have just bought a
field, and I must go and see it. Please excuse me.' {19} "Another said, 'I have just bought five
yoke of oxen, and I'm on my way to try them out. Please excuse me.' {20} "Still another said, 'I
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just got married, so I can't come.' {21} "The servant came back and reported this to his master.
Then the owner of the house became angry and ordered his servant, 'Go out quickly into the
streets and alleys of the town and bring in the poor, the crippled, the blind and the lame.' {22}
"'Sir,' the servant said, 'what you ordered has been done, but there is still room.' {23} "Then the
master told his servant, 'Go out to the roads and country lanes and make them come in, so that
my house will be full."
* 77.
1. Sowing without reaping Matthew 13:3-9
a. (Matthew 13:3-9) "Then he told them many things in parables, saying: "A farmer went out
to sow his seed. {4} As he was scattering the seed, some fell along the path, and the birds came
and ate it up. {5} Some fell on rocky places, where it did not have much soil. It sprang up
quickly, because the soil was shallow. {6} But when the sun came up, the plants were
scorched, and they withered because they had no root. {7} Other seed fell among thorns, which
grew up and choked the plants. {8} Still other seed fell on good soil, where it produced a crop-a hundred, sixty or thirty times what was sown. {9} He who has ears, let him hear.""
* 78.
1. A fig tree that does not bear fruit Luke 13:6-9
a. (Luke 13:6-9) "Then he told this parable: "A man had a fig tree, planted in his vineyard, and
he went to look for fruit on it, but did not find any. {7} So he said to the man who took care of
the vineyard, 'For three years now I've been coming to look for fruit on this fig tree and haven't
found any. Cut it down! Why should it use up the soil?' {8} "'Sir,' the man replied, 'leave it
alone for one more year, and I'll dig around it and fertilize it. {9} If it bears fruit next year,
fine! If not, then cut it down.'""
* 79.
1. Lost sheep that are not found Matthew 18:11-14
a. (Matthew 18:11-14) {12} "What do you think? If a man owns a hundred sheep, and one of
them wanders away, will he not leave the ninety-nine on the hills and go to look for the one
that wandered off? {13} And if he finds it, I tell you the truth, he is happier about that one
sheep than about the ninety-nine that did not wander off. {14} In the same way your Father in
heaven is not willing that any of these little ones should be lost."
* 80.
1. A lost coin Luke 15:8-10
a. (Luke 15:8-10) ""Or suppose a woman has ten silver coins and loses one. Does she not light
a lamp, sweep the house and search carefully until she finds it? {9} And when she finds it, she
calls her friends and neighbors together and says, 'Rejoice with me; I have found my lost coin.'
{10} In the same way, I tell you, there is rejoicing in the presence of the angels of God over
one sinner who repents.""
* 81.
1. A ripe harvest that is not reaped Matthew 9:36-38
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a. (Matthew 9:36-38) "When he saw the crowds, he had compassion on them, because they
were harassed and helpless, like sheep without a shepherd. {37} Then he said to his disciples,
"The harvest is plentiful but the workers are few. {38} Ask the Lord of the harvest, therefore,
to send out workers into his harvest field.""
* 82.
1. Proclamation without response Matthew 10:14
a. (Matthew 10:14) "If anyone will not welcome you or listen to your words, shake the dust
off your feet when you leave that home or town."
* 83.
1. Based on who we know God to be; what kind of mission does God want?
2. Has God given any priority to the many good task that we might do?
* 84. God’s desire is to “find” not just “search”
1. We have direct statements to support God’s desire.
a. Matthew 9:37 Jesus sends out labors into the harvest. The purpose is to harvest. (Matthew
9:37) "Then he said to his disciples, "The harvest is plentiful but the workers are few."
b. (Matthew 10:14) "If anyone will not welcome you or listen to your words, shake the dust
off your feet when you leave that home or town."
c. Acts 13:51 Paul and Barnabus knew of this command. (Acts 13:51) "So they shook the dust
from their feet in protest against them and went to Iconium."
* 85.
1. The parables of our Lord focus on finding.
a. The lost sheep, coin, and son.
b. The parable of the banquet. The invitation is not enough, people must actually come.
c. If you wake a sleeping woman in a burning building, even if you are paid to do so as a
fireman, the motive is not the issue, but instead the result is the same despite motive.
d. Example – “And the bank that holds our mortgage suggest we do evangelism.”
2. The example of Christ illustrates God’s desire to find, not just search.
a. Also the events of the Exodus.
3. The New Testament church went where people responded.
a. They won the winnable. The Jews first, and then 15 years later the Gentiles.
b. Some people argue that it is no value to make “more” Christians unless there are “better”
Christians. This is to say that education of believers is more important than evangelism.
Others say that church unity is more important than evangelism.
c. It must be noted that evangelism and finding the lost, does make “better” disciples.
Christians must be equipped to do this work. What is the purpose of study and preparation of
the Christian , except to go out and make converts.
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* 86.
1. According to God’s Word, God wants churches to multiply in every society on
earth.
2. It must also be noted that evangelism is the best way to bring about social
change.
a. It is possible to do “social work” and this is good when done by a variety of different
institutions.
b. But there is even a greater “social” change when people are converted and the power of God
works to clean up their life.
c. If the first there is external power acting upon the person to bring about change, in the latter,
the power of God is at work inside the person.
* 87.
1. Our mission it “to All the peoples” – panta ta ethne
a. (Russian 14:24-25) Romans 14:25-26 in Russian Bible --- (Romans 16:25-26) "Now to
him who is able to establish you by my gospel and the proclamation of Jesus Christ, according
to the revelation of the mystery hidden for long ages past, {26} but now revealed and made
known through the prophetic writings by the command of the eternal God, so that all nations
might believe and obey him--"
b. (Matthew 28:19) "Therefore go and make disciples of all nations, baptizing them in the
name of the Father and of the Son and of the Holy Spirit,"
* 88.
1. There will always be critics and criticism.
a. (Mat 11:18-19 NIV) "For John came neither eating nor drinking, and they say, 'He has a
demon.' {19} The Son of Man came eating and drinking, and they say, 'Here is a glutton and a
drunkard, a friend of tax collectors and "sinners." ' But wisdom is proved right by her
actions.""
* 89. Wow does God feel about Sheep Stealing?
1. Some are concerned with the issue of "sheep stealing" where one church courts
away the existing members of another church.
2. Well-fed sheep cannot be stolen.
a. If people leave church “A” and go to church “B” which is the church with the problem?
Church “A” because it is not feeding the sheep.
b. If everything else is equal, which church is more “biblical”? Church “B” because it is
feeding the sheep.
3. Are the Charismatic guilty of "sheep stealing" from the Baptist?
a. Why or for what reason?
4. God gets upset when his sheep are not fed.
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a. (Ezekiel 34:1-2) "The word of the LORD came to me: {2} "Son of man, prophesy against
the shepherds of Israel; prophesy and say to them: 'This is what the Sovereign LORD says:
Woe to the shepherds of Israel who only take care of themselves! Should not shepherds take
care of the flock?" ---------- (Ezekiel 34:9-10) "therefore, O shepherds, hear the word of the
LORD: {10} This is what the Sovereign LORD says: I am against the shepherds and will hold
them accountable for my flock. I will remove them from tending the flock so that the
shepherds can no longer feed themselves. I will rescue my flock from their mouths, and it will
no longer be food for them."
* 90. What is God Doing? (God's Business)
1. What is God's Purpose in Sending Jesus?
a. (Luke 19:10 NIV) "For the Son of Man came to seek and to save what was lost.""
(1.) Jesus came for redemption. It is assumed there is something that is lost.
(2.) Mankind is “lost” and God has sent Jesus to “save” what was lost.
b. (2 Pet 3:9 NIV) "The Lord is not slow in keeping his promise, as some understand
slowness. He is patient with you, not wanting anyone to perish, but everyone to come to
repentance."
(1.) God wants all people to be saved.
(2.) Repentance is a part of what is necessary for salvation.
c. (John 3:14-16 NIV) "Just as Moses lifted up the snake in the desert, so the Son of Man must
be lifted up, {15} that everyone who believes in him may have eternal life. {16} "For God so
loved the world that he gave his one and only Son, that whoever believes in him shall not
perish but have eternal life."
(1.) Jesus was "lifted up" on the cross for our salvation.
(2.) Belief is a requirement on our part for eternal life.
d. (1 Tim 2:1-4 NIV) "I urge, then, first of all, that requests, prayers, intercession and
thanksgiving be made for everyone-- {2} for kings and all those in authority, that we may live
peaceful and quiet lives in all godliness and holiness. {3} This is good, and pleases God our
Savior, {4} who wants all men to be saved and to come to a knowledge of the truth."
(1.) We are called on to pray for this process.
(2.) God wants all to be saved, but knowledge of the truth is a part of salvation.
(3.) We are called on to pray for this process.
e. God’s purpose in sending Jesus or God’s business is seeking and saving the lost.
* 91.
1. To Whom Has Christ Left the Task of Accomplishing God's Business?
a. (Mat 16:18 NIV) "And I tell you that you are Peter, and on this rock I will build my church,
and the gates of Hades will not overcome it."
(1.) The Church
(2.) Jesus, as the savior of the world, died for sin to make possible the establishment of his church.
(3.) Jesus has died, thus paying the price for sin, and has established the church to carry out what he has made
possible.
b. (Mat 28:18-20 NIV) "Then Jesus came to them and said, "All authority in heaven and on
earth has been given to me. {19} Therefore go and make disciples of all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit, {20} and teaching them
to obey everything I have commanded you. And surely I am with you always, to the very end
of the age."
(1.) The Church accomplished God’s business by making disciples.
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(2.) What does it mean to "go and make disciples?"
(3.) The making of disciples implies time. The "good news" is not pictured as something that can be declared
on a one-time basis. (Ex. of 10 new churches in Moscow)
(4.) The "good news" is not pictured as something that can be imparted blindly by a ritual.
(5.) To "make disciples" involves entering into a relationship with Christ's church.
c. So we may say that on earth today, God has given this work of making disciples to the
church.
(1.) This is to the universal church.
(2.) This applies universally to the whole world.
* 92.
1. Who Does the Work of the Church?
a. (2 Corinthians 5:20 NIV) "We are therefore Christ's ambassadors, as though God were
making his appeal through us. We implore you on Christ's behalf: Be reconciled to God."
b. (1 Corinthians 4:1-2 NIV) "So then, men ought to regard us as servants of Christ and as
those entrusted with the secret things of God. {2} Now it is required that those who have been
given a trust must prove faithful."
c. (Romans 10:13-15 NIV) "for, "Everyone who calls on the name of the Lord will be saved."
{14} How, then, can they call on the one they have not believed in? And how can they believe
in the one of whom they have not heard? And how can they hear without someone preaching to
them? {15} And how can they preach unless they are sent? As it is written, "How beautiful are
the feet of those who bring good news!""
d. Christ intends to use Christians to proclaim his message and bring people into a saving
relationship with him.
e. (John 20:21 NIV) "Again Jesus said, "Peace be with you! As the Father has sent me, I am
sending you.""
(1.) The ministry of Jesus is passed on to his followers once he accomplishes his saving work.
f. (Acts 1:7-8 NIV) "He said to them: "It is not for you to know the times or dates the Father
has set by his own authority. {8} But you will receive power when the Holy Spirit comes on
you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends
of the earth.""
(1.) Jesus calls his followers to be his witnesses with his power in the world.
g. (John 15:16-17 NIV) "You did not choose me, but I chose you and appointed you to go and
bear fruit--fruit that will last. Then the Father will give you whatever you ask in my name.
{17} This is my command: Love each other."
(1.) Jesus expects us to bear fruit.
h. (John 15:5 NIV) ""I am the vine; you are the branches. If a man remains in me and I in him,
he will bear much fruit; apart from me you can do nothing."
(1.) We are expected to bear much fruit.
i. (Mark 16:15-16 NIV) "He said to them, "Go into all the world and preach the good news to
all creation. {16} Whoever believes and is baptized will be saved, but whoever does not
believe will be condemned."
(1.) The world is lost apart from Jesus.
j. (Luke 24:47-48 NIV) "and repentance and forgiveness of sins will be preached in his name
to all nations, beginning at Jerusalem. {48} You are witnesses of these things."
(1.) We are to call people to repentance and forgiveness in Jesus name.
k. (Romans 1:16 NIV) "I am not ashamed of the gospel, because it is the power of God for the
salvation of everyone who believes: first for the Jew, then for the Gentile."
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(1.) The gospel is for all people.
* 93.
1. We may conclude that God’s business is seeking and saving the lost, which is
why he sent Jesus who died for sin and established the Church. Believers now
carry on the work of Christ on earth as they accomplish God’s business through the
Church.
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A Focus or Concentration of Ministry 103
* 94. (title slide)
a. Обзор темы: This lecture describes how God has given different people areas of greater
effectiveness. The advantages of a focus area of ministry are discussed as well as well as
components that make up that focus. Factors determining a focus of ministry are evaluated as
well as a plan for writing a philosophy of ministry. The student will be expected to define why
they are perusing the avenues of service they are perusing and write a philosophy of ministry
for themselves as well as for their church.
b. This lecture also examines the different possible ministries that exist within the bounds of
Christianity and how those boundaries are determined. Principles or faithfulness for being the
Church and the “Church as Restoration” are discussed.
c. People are different, so we must look at the ways people are culturally different and how this
affects the growth of the church. “People like to become Christians without crossing cultural
barriers.” Different cultural barriers will be discusses and methods for determining cultural
units will be evaluated. The student will be able to distinguish between cultural and
theological differences and will be able to list some cultural distinctions of this congregation
that are not found in Scripture.
* 95. Our Purpose is to Join the Work of God
1. We do not want to talk about “our work” or “our church’s work” as if it is in
some way separate from the work of God, or as if is not connected to the work of
God done through other Christians or other churches.
2. Christ is the “Head” of the church.
a. (Ephesians 4:14-15) "Then we will no longer be infants, tossed back and forth by the waves,
and blown here and there by every wind of teaching and by the cunning and craftiness of men
in their deceitful scheming. {15} Instead, speaking the truth in love, we will in all things grow
up into him who is the Head, that is, Christ."
b. This means that Christ is the head of our local congregation.
c. It also means that Christ is the head of us as an individual Christian.
* 96.
1. As we work under the headship of Christ, each church and each individual does
not have the same task.
a. And it is this different task, under the headship of Christ that we speak about when we talk
about “Our focus or concentration of Ministry.”
b. (Romans 12:6-8) "We have different gifts, according to the grace given us. If a man's gift is
prophesying, let him use it in proportion to his faith. {7} If it is serving, let him serve; if it is
teaching, let him teach; {8} if it is encouraging, let him encourage; if it is contributing to the
needs of others, let him give generously; if it is leadership, let him govern diligently; if it is
showing mercy, let him do it cheerfully."
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2. This can be illustrated by an army or by the Seminary.
a. Every person does not do the same job. One cooks, another teaches, another drives, and
others do other specific functions.
* 97.
1. What is our specific focus or concentration of ministry?
a. Our job is to identify what God is doing and to join God in that activity.
b. Our job is not to “create” something new, “our ministry” but to allow God to do His work
through us.
2. Because of the gifts, talents, and opportunities that God has given to each person
and to each church, we have different specialties.
* 98.
1. If we are doing our “specialty” then we will be most effective and of greatest
benefit to the work of God.
2. We may talk about the specific focus or concentration of a church based on its
situation or we may talk about an individual’s focus or concentration of ministry
based on the specifics in his life.
a. This topic may be applied to the local congregation or to the individual Christian.
* 99. Jesus clearly understood his purpose and worked to accomplish
that purpose.
1. God is purposeful. He moves without error toward consistent objectives.
2. The life of Jesus was focused and purposeful.
3. Only man is like God in his ability to set goals and to peruse them intelligently.
* 100.
1. Jesus came to earth with a purpose. Even as a boy he thought it necessary to be
about his Father's business.
a. (Luke 2:49 NIV) ""Why were you searching for me?" he asked. "Didn't you know I had to
be in my Father's house?""
2. He knew his mission.
a. (Luke 19:10 NIV) "For the Son of Man came to seek and to save what was lost.""
* 101.
1. Jesus had a clear view of a task he had been sent to accomplish, and this clear
vision energized him for ministry.
a. (John 4:34 NIV) ""My food," said Jesus, "is to do the will of him who sent me and to finish
his work."
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2. Satan sought to turn Jesus away from his purpose by tempting him through his
well-meaning friends.
a. (Matthew 16:21-23) "From that time on Jesus began to explain to his disciples that he must
go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of
the law, and that he must be killed and on the third day be raised to life. {22} Peter took him
aside and began to rebuke him. "Never, Lord!" he said. "This shall never happen to you!" {23}
Jesus turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; you
do not have in mind the things of God, but the things of men.""
b. What was wrong with what Peter said? It would lead Jesus away from his purpose in
ministry.
c. Although it was possible for Jesus to do many “good” things, he was uniquely qualified to
do “one” thing.
* 102. The Apostle Paul’s Purpose
1. The Apostle Paul approached his ministry with purpose and planning. We may
see this in the way he went about his mission activity.
2. It was not good enough to just work hard, he had to actually accomplish a
specific measurable objective.
a. (1 Corinthians 9:24-26 NIV) "Do you not know that in a race all the runners run, but only
one gets the prize? Run in such a way as to get the prize. {25} Everyone who competes in the
games goes into strict training. They do it to get a crown that will not last; but we do it to get a
crown that will last forever. {26} Therefore I do not run like a man running aimlessly; I do not
fight like a man beating the air."
b. (Philippians 3:12-15 NIV) "Not that I have already obtained all this, or have already been
made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. {13}
Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting
what is behind and straining toward what is ahead, {14} I press on toward the goal to win the
prize for which God has called me heavenward in Christ Jesus. {15} All of us who are mature
should take such a view of things. And if on some point you think differently, that too God will
make clear to you."
c. In a race, it is not the one who runs fastest, but the one who crosses the finish line that wins.
d. Many people today put much effort into ministry, but “activity” along is not the same as
activity that is focused on a specific goal.
* 103. Everyone has a focus or concentration of ministry.
1. This may be conscious and written or it may be unconscious.
2. This determines what we think is most important and what has value.
3. It is the “lens” through which we see and evaluate life.
* 104.
1. This is a conceptual map of how things are and how they should be.
2. This deals with the nature and purpose of our activities.
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3. It is the window you look through to see life and reality.
4. Thinking about a philosophy is hard work and something people like to avoid,
because it is much easier to focus on activity. We like to take action, even if that
action is destructive.
a. We become like a fly in the top of a bottle that has been turned upside down. Because we do
not understand the main purpose, all our efforts are useless, even destructive.
b. This focus or concentration of ministry sets the course or direction of our life or of our
church.
* 105. What determines our focus of ministry?
Draw three overlapping circles with one area in middle which is in all three circles.
1. The Bible – What we believe shapes our calling. We are continuing to study.
a. In the local church the Bible or theology also determines our ideal of what we are to do.
* 106.
1. Our education – what we are prepared to do shapes what we can do. This is
preparation.
a. In the local church, what we are prepared to do shapes what we feel we should do.
b. If we have people in our congregation who can do this particular task, then their presence
shapes our view of whether the project should be done or not.
* 107.
1. Our experience – This includes our past experience as well as our present
opportunity.
a. That which is around the local church shapes what it feels it should do. This is the culture
and need of the community around the local church.
b. Our past experiences also shape our philosophy of ministry. The “programs” we did last
year effect the planning of what we do this year. (tradition)
* 108.
1. Developing a focus of ministry is a lifelong and continually changing process.
!!!
* 109. Example of the Apostle Paul and Church “X”
1. What was in his life shaped the focus of his ministry?
a. Jewish
b. Pharisee
c. Roman citizen
d. Roman roads
e. Language
f. Roman Peace
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g. Existence of Jewish communities and Jewish influence in foreign parts
h. His conversion
i. Zealous
j. Able to make tents
k. Gifted leader
l. His wealth
2. All of these things combined to give Paul the focused ministry of “music
director” ??? It is not that other things were bad, but Paul was prepared to best serve
as a missionary.
3. Make a list of factors that contribute to developing a church’s philosophy of
ministry.
a. Language
b. Location
c. Resources
d. Cultural factors (list)
e. Others
* 110. Practical Aspects of a Church’s Philosophy of Ministry.
1. The church building:
a. Is it big, bright, cheerful, does it communicate joy and new life, or are things run down and
poorly cared for?
2. The pastor's office:
a. What is it called? Where is it located? What does it look like? What size is it?
3. The church's location:
a. Is it easy to see or hard to find?
4. The church sanctuary:
a. Where are visitors going to sit when the building is crowded? Is the visitor an intruder?
How will I find my way around? (How would an American respond to a Ukrainian church?)
5. The worship service:
a. Will I know what is happening? What about the choir and the style of music? Is worship
meant to be a performance or a participation?
6. Printed material:
a. What does this communicate about the church? Quality? Pride?
7. The church name:
a. "House of Prayer" says something. (Ex. of Hammond Indiana the church is not called
"Baptist.")
8. Methods of evangelism:
a. Where is evangelism conducted and how?
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9. Some things are outside of our control:
a. Tradition - This is not good or bad, but people do not like to change.
b. Denominational affiliation - This may be good or bad in any given community.
c. Theological emphasis - such as walking in with candles or spiritual gifts.
d. A philosophy of ministry should be sensitive to the community in which the church exist.
The Word remains the same but we are called to act it out on a different stage in our
community.
* 111. Does the Bible give us Principles or Patterns for the church?
1. Do you want to be the church of the New Testament?
2. Which one? They were different.
* 112.
1. In practical areas, does the New Testament set forth "principles" or "patters" for
the church to follow?
2. Discuss this and its implications.
a. Is there one “right” or true church?
b. Are churches that are different than my church wrong?
c. Is one church supposed to be able to evangelize every type of person?
3.
a. What are some differences between churches today?
b. What are some “principles” that have been changed that should not have been changed?
c. Can the “Cyber-Church” be a real church? What problems do you see with this idea.
4. How were the churches of the New Testament different from each other?
a. (Jew / Gentile : Rich / Poor : faced different problems)
* 113. What Makes Churches Different
1. Churches that believe the same thing about Scripture, are different because of
differences in philosophies of ministry.
a. The Bible states that in terms of salvation we all approach God in the same way.
b. (Galatians 3:28 NIV) "There is neither Jew nor Greek, slave nor free, male nor female, for
you are all one in Christ Jesus."
c. Although this is true in terms of salvation, males are still males and females are still females.
This diversity seems to be in the creative order by design. It is intentional, and is not caused
by accident or the result of some sin. (It is OK to have differences.)
d. People who are different, express themselves differently. There are those who sing glory to
God with 16th century hymns and others who honor God with tambourines, drums and
dancing.
e. One of the results of the Reformation was an affirmation of cultural differences. Services
were held in the common language and the Bible was translated into the common language.
There was great flexibility in "non-essentials."
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f. The Bible affirms diversity within the church based on ministry function.
g. (Romans 12:4-6 NIV) "Just as each of us has one body with many members, and these
members do not all have the same function, {5} so in Christ we who are many form one body,
and each member belongs to all the others. {6} We have different gifts, according to the grace
given us. If a man's gift is prophesying, let him use it in proportion to his faith."
* 114.
1. Individual congregations are different based on differing ways in which they go
about ministry.
a. Different churches may be known in the community because of differences in their focus.
b. One focuses on education and training.
c. Another focuses on outreach and visitation.
d. Still another focuses on youth.
e. Are these churches different? Yes and no.
2. In an area there may exist culturally different kinds of people.
a. Different churches may hold the same theology, but approach ministry among these different
people in different ways.
b. Example of three churches with three different kinds of doors: X, Y, and Z and in the
community the “X” church concentrates on “x” people, while the “Z” church concentrated on
the “z” people.
3. What makes churches different? Are they different because of the people who
are in them, or because of the non-Christians in the community around them?
a. Do the abilities of the members produce different ministries or do the need of the community
produce different ministries?
* 115. Recognizing Differences - Homogeneous Units
1. Homogeneous Units - a section of society in which all the members have some
characteristics in common. (McGavran)
a. Homogeneous = all the same or uniformity
b. This refers to a group of people who feel they are like other people who they consider to be
in their group.
c. Because of this “sameness” there is a feeling of unity with the group.
d. List some homogeneous groups in your area.
2. We must recognize that people are different and do not like to cross barriers to
come into the church.
3. A "people" is a significantly large sociological grouping of individuals who
perceive themselves to have a common affinity for one another.
* 116.
1. Guidelines for discerning a homogeneous unit:
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a. Does a group of people have a unique self-image or consciousness as a people? This is what
does a people think of itself. Do they think of themselves as "the people." (Us / then)
b. Do they have a common History?
c. Do they have separate marriage customs or other rituals? (The divorce rate in places where
parents choose the partners is lower than where the kids choose their partners.)
d. Do they have their own recognized elite or people in a power structure? They have their
own people they recognize as being on top.
e. Do they have land rights? Do they feel tied to a certain piece of land or a place?
f. Do they have a separate language or dialect?
g. Do they distinctive religious beliefs?
h. We may also consider: economic status, vocation, formal education
2. Effects of homogeneous units on church planting:
a. If the “outsider” is viewed as “superior” then he is given the primary place of leadership and
he deters the development of other leaders.
b. "Middle class churches that attempt to start working class churches usually fail, according to
earlier studies by Orrian Morris. The findings of this study partly explain that fact. When
middle class members are sent out to form the leadership core (teachers, officers, laypreachers) for a working class mission, the indigenous male leaders are "scared off." All that
remains are local women." From the Southern Baptist HMB 1986.
c. What is the effect of foreign missionaries when they try to start a church cross culturally?
Do foreigners scare off nationals?
d. What impact does the ability to give money have upon a person's potential leadership?
e. What happens when we “mix” homogeneous groups? Advantages –vs- disadvantages
3. Is "youth" a homogeneous unit?
a. What is the difference between youth and adulthood?
(1.) Independence. Youth know their place in society and are dependent upon their parents and continue to be
accepted in society. Adults are dependent and can make their own decisions independently.
(2.) Continuing education postpones adulthood. Children stay in school and dependent much longer than
before. Some people are 35 and wondering what they will be when they grow up.
(3.) These people who are "adults" in some respects, but dependent children in others, often think different than
those who are "fully" adults. They have some adult freedoms, but not all adult responsibilities.
(4.) This does not exist in every culture, but is especially true in the educated West.
(5.) Example: M/M Hair were over protective and did not force Amelia to be responsible, thus producing a full
grown child. Amelia was unable to handle her own life, thus forcing Shanda to be more responsible at age 16
than Amelia was at age 36.
b. The main question is “Do we expect youth to grow up and be like their parents?”
c. If youth are included in society and are not "actually" alienated and if the elders hope the
youth will grow up and be like them, then youth do not need a separate church. They may
need a different approach in evangelism.
d. Youth in the 1960s became a counter culture and were alienated from their culture. Their
parents did not have hope that they would grow up and be like them. The "Jesus Movement"
recognized that the hippies were a different homogeneous unit and they created new churches
and have grown.
e. Baby Boomers are different than those who survived WW2 and the great depression.
f. Senior citizens are rapidly becoming a separate homogeneous unit.
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* 117. A Church for Every People
1. Do people need a new kind of church or will they come and feel comfortable in
existing churches? This is the ultimate question.
2. Homogeneous units is a "tool" that helps you see people as they see themselves.
a. Some churches have a philosophy of ministry that says they are ministering to the whole
community instead of a specialized homogeneous unit and they are often doing as poorly as
your church. (Now, a very large church can meat many different types of needs of different
types of groups, thus a large church can attract many different types of people by meeting
many felt needs.)
3. Example:
a. In American culture 35% of the people are born again, but only 8% of the deaf people are
born again. They are culturally different. When our only deaf collage hired a hearing
president, the students revolted and forced the hiring of a deaf president. The Assemblies of
God have deaf congregations, but there is question as to whether or not you can speak in
tongues in sign language. Lutheran and Southern Baptist also have a few deaf congregations.
* 118.
1. The application of this idea is in realizing that one single church cannot be
equally effective in evangelizing every type of people.
a. This calls for the creation of new churches which focus on reaching groups of people who
are not currently being reached by the existing churches.
2. Cultures communicate differently.
a. This is true in many ways besides just language.
b. The use of the "OK" sine is one example:
(1.) For Americans it means "OK" or all right
(2.) In France it means zero
(3.) In Japan it means money
(4.) In Tunisia it means "I will kill you"
(5.) In Brazil it is an obscene gesture (There is an example of a missionary in Brazil who preached, people
repented, the congregation applauded, and he gestured "OK" - not good.)
c. Example: In Zaire you do not point with your finger, but your chin - no use of left hand
d. Crossing legs in Ukraine - The telephone symbol in Ukraine
e. Other cultures like the smell of garlic. Some use deodorant and others do not. Americans
are concerned about the smell of our breath - We spend more than 250 million dollars on
mouth wash, more than the rest of the world combined. 28.6 million gallons of mouth wash.
f. How much personal space people like between each other is important.
g. What dress is appropriate. (bathing suits for Ukrainians are less modest than in America)
* 119. "People like to become Christians without crossing racial or
linguistic barriers."
1. The focus of the application of this principle is upon non-believers.
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* 120. (illustration)
* 121.
1. This describes reality as it is, not necessarily as it should be.
2. Should believers be in homogeneous units? Evangelistic potential is lower in
mixed congregations but the cultural enrichments is an advantage.
* 122. How do we see the Church? (The shape of the local church)
1. This is not an attempt to give a theological definition of church, but instead to
discuss the practical way we see the church.
2. What do we ask people to “repent from” in order to be in the church? (How do
we define conversion and repentance?)
a. Every sin listed in Scripture?
b. Every sin that we are especially offended by. (see Acts 15)
c. The sins that the Holy Spirit is convicting them of at the time?
d. This is a picture of the worst sinner holding a pitch fork and the perfect saint with a halo
over their head.
e. The saint adheres to all the truth in the Bible and this is what we want. The reality is that we
are all somewhere between these two in our own sanctification. How much sanctification do
we insist upon before we allow a person to become a Christian? The question is not about
"Will we tolerate some sins?" but instead will we accept that some people are not as mature as
we are at the present time?
f. How much do we ask people to clean up their life "ethically" before we allow them to
convert.
g. Example of the difference in ethical standards among Christians in Ukraine and USA. (It is
OK to cheat in Ukraine but not to smoke. Don't drink but use wine for communion.)
h. This question has a theological component regarding the work of the Holy Spirit in
sanctification before and after conversion.
i. How much can we force our level of maturity upon new converts?
j. At what point are we giving an invitation to accept our ethical norm instead of to accept
Christ? We can lead people to the idea of salvation by works.
* 123.
1. "Bonded sets" and "Centered sets concerning “Church”
a. In Bonded sets the boundary is what determines whether you are in or out. The boundary
may be a doctrinal or ethical belief or practice, a creed or tradition. This view is held by
fundamentalist and radical Christians. (This is illustrated by a cross inside a closed box.)
b. In a centered set the determining factor is which direction you are headed. Are you moving
toward Christ or away from him. Some are closer than others, but that is not the issue, the
issue is the direction. This is held by relational theologians and some church growth leaders.
(This is illustrated by a cross in the center of some arrows. Some are going towards the cross
and some away.)
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2. Part of how we see the Church is determined by our culture.
a. This includes both our religious culture and our secular culture.
b. Therefore, being a Christian means, covering your head and not smoking. But this is not
true in another culture.
* 124. All Churches are Shaped by Outside Forces
1. Multiple driving forces in a church compete for attention.
a. The result is conflict and a church that is trying to head in several different directions at the
same time.
2. Churches driven by tradition: (“Shaped” by tradition)
a. The goal of the tradition driven church is to repeat the past.
b. As a church, and its members get older, there is more past to haunt the present.
c. Change is almost always seen as bad and something to be avoided.
3. Churches driven by Personalities
a. In this church the question in, “What does the leader want?”
b. The background, needs, and insecurities of the leader determine the agenda of this church
more than a decided purpose.
c. This can be a Family Reunion church
d. The focus can be on fellowship, church socials, gatherings, and fun.
* 125.
1. Churches driven by finances.
a. How much will it cost?
b. The real question should be, “What does God want to do?”
c. This is not a problem of a lack of finances but a problem of a trust in God for his care. It is a
trust in money and financial security over a trust in God.
2. Churches driven by programs or events
a. The Sunday School, youth program, women’s program, and many other programs are good
and have a place.
b. The problem arises when the purpose become attending these programs and filling the
positions of leadership in the programs so the programs my continue.
c. The programs become the purpose, not the church.
d. Or with events, the goal becomes to keep people busy.
e. Attendance becomes the measure of faithfulness.
3. Churches driven by buildings
a. Winston Churchill said. “We shape our buildings, and our buildings shape us.”
b. Paying for and maintaining the building becomes the biggest budget item.
c. The tail ends up wagging the dog.
d. This also occurs when the building become a historic landmark and the building is
maintained at the expense of the church.
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* 126.
1. Churches driven by seekers
a. In an honest attempt to reach unbelievers some churches allow the needs of non-Christians
to become the driving force.
b. In business we are to given the customer what he wants, but the rules are different in the
church.
c. The church should be seeker sensitive but not seeker driven.
2. Churches driven by conversions
a. Soul winning Churches
b. Example: Fred Huckleberry
c. The focus is on decisions and discipleship is neglected.
3. Churches driven by experience
a. The Experiencing God Church
b. The focus is on worship
c. Example: Charismatic type churches
4. Churches driven by education
a. The Class room church
b. The focus is on education
c. The pastor is a teacher and people bring notebooks
* 127.
1. Churches driven by social concerns
a. The social concern church
b. The pastor sees himself as a prophet and reformer
c. He encourages people to be “doers of the word”
2. The members of each of these churches will consider themselves the most
spiritual of all churches.
3. A church should be driven “shaped” by its biblical purpose instead of by
external forces.
a. We should look at our church through the lens of the New Testament purpose to see what
God wants us to be.
b. We must ask the question, “Why do we exist?” What is the purpose of the church?
* 128. Defining Your Purpose from the Bible (Planning)
1. Example of doing this in Fulton.
a. Insert a short video to show this and for me to tell about this.
b. (Show notebook and talk about this process.)
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c. Do not rush through this process and do not spoil the joy of discovery by simply telling the
people what the purpose is in a sermon.
2. Study what the Bible Says:
a. Some Scriptures that you may want to include are:
b. Matthew 5:13-16, 9:35, 11:28-30, 16:15-19, 18:19-20, 22:36-40, 24:14, 25:34-40,
28:18-20.
c. Mark 10:43-45
d. Luke 4:18-19, 4:43-45,
e. John 4:23, 10:14-18 13:34-35, 20:21
f. Acts 1:8, 2:41-47, 4:32-35, 5:42, 6:1-7
g. Romans 12:1-8, 15:1-7
h. 1 Corinthians 12:12-31
i. 2 Corinthians 5:17-6:1
j. Galatians 5:13-15, 6:1-2
k. Ephesians 1:22-23, 2:19-23, 3:6, 3:14-21, 4:11-16, 5:23-24
l. Colossians 1:14-28, 3:15-16
m. 1 Thessalonians 1:3, 5:11
n. Hebrews 10:24-25, 13:7, 13:17
o. 1 Peter 2:9-10
p. 1 John 1:5-7, 4:7-21
* 129. Ask the following questions as you think about the purpose of
the church:
1. Look at Christ’s ministry on earth and ask, What did Jesus do while he was
here?
2. What are the images and names for the church given in Scripture?
3. What are the examples of New Testament churches given in Scripture?
4. Look at the commands of Christ’s and ask, What did he tell us to do?
* 130.
1. Why does the church exist?
2. What are we to be as a church? Who and what are we?
3. What are we to do as a church? What does God want done in the world?
4. How are we to do it?
* 131. Put down you findings in writing.
1. Write down what you have learned as you have studied.
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2. Make this an information study, for gathering information, not just for the
purpose of writing a final purpose statement.
3. Condense what you have discovered into major headings:
a. Evangelism
b. Worship
c. Spiritual Maturity
d. Fellowship
e. Ministry
4. Next, try to state all these themes in a single paragraph.
5. Then edit this paragraph to a single sentence or phrase.
* 132. Define your Context
1. After looking at the Bible, which is the same for all people of all time, you must
then look at your unique situation.
2. This is the place to do demographic studies.
3. Define your church’s own situation.
4. What kind of people live in your area?
* 133.
1. What kind of church do you have now?
2. What are our values?
a. Make a list of the things we value.
b. How do we feel about:
(1.) music
(2.) giving
(3.) people
(4.) dress
(5.) leadership style
(6.) facilities
(7.) etc.
3. “What is MOST important?” What are our priorities?
a. Which of our values are most important?
b. Which ones will we focus on?
4. This part is different for every church and in every time.
5. At this point you are looking at the kind of non-Christians in your area, and at
the Christians in your current church.
Include a video from Purpose Driven Church which talks about this.
* 134. Biblical Truth + Cultural Context = Your Purpose
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1. How will you apply what the Bible says to your situation?
2. This is the writing of YOUR church’s purpose.
* 135.
1. You must write this out as a description of what you feel God wants to
accomplish through your church in its context.
2. Based on what the Bible says, and on what God has given to your church, what
is God leading your church to do?
* 136.
1. Writing this out will take some time and will need to be revised, compared,
discussed, and rewritten.
a. It must be transferable – You have to communicate this to everyone in your church.
b. It must be measurable – You must be able to look at your purpose statement and evaluate
whether your church is doing it or not.
2. This is a process to be done by a group of people in your church.
3. The end result is a “Purpose Statement” that defines how we are different than
other churches in other places and other times.
4. A similar process may be done for an individual.
* 137. Results of a Philosophy of Ministry - Law of Indirection
1. Just because we state a specific purpose, does not mean that we accomplish
nothing else.
2. We must recognize that the "Law of Indirection" is at work in our purpose.
3. There are good byproducts that indirectly result from evangelism.
a. Example: Positive social changes are an indirect result of evangelism.
* 138.
1. There is an "operational purpose." This is what we do. Choir. Youth activity.
2. There is a "transcendent purpose." This is the real goal. Salvation
3. There is a "by product purpose." The good that results. Improved ethical
behavior.
* 139. Advantages of a Purpose Driven Church
1. A Clear Purpose Builds Unity
a. People may work together only when they understand the objective or goal.
b. People working together for a greater purpose don’t have time to argue over trivial matters.
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c. There is a unity and agreement in what is being worked for, and the result is that there is
little argument because of a common commitment.
d. (1 Corinthians 1:10) "I appeal to you, brothers, in the name of our Lord Jesus Christ, that all
of you agree with one another so that there may be no divisions among you and that you may
be perfectly united in mind and thought." This is talking about theology, but the application
can be made to the practical as well.
e. It is very discouraging for a church to not know why it exists or where it is going.
2. A Clear Purpose Reduces Frustration
a. By knowing the end, we can be patient and not feel frustration with the present difficulties.
b. A clearly defined purpose allows us to forget about things that don’t really matter.
c. It tells us who we are and also who we are not.
d. (Isaiah 49:4) "But I said, "I have labored to no purpose; I have spent my strength in vain
and for nothing. Yet what is due me is in the Lord's hand, and my reward is with my God.""
3. A Clear Purpose Allows Concentration
a. Focused light has tremendous power. When focused through a lens it can set something on
fire. (Ex. burning ants.)
b. When a church becomes distracted by “good” but less important agendas, then our purpose
is deluded and we lose our power.
c. As a church gets older, more and more programs get added and few get cut out. They do
many things but are spread too thin to be effective at any of them. The question to be asked is,
“Would we start this thing today if it were not already going?”
d. Activity and productivity are not the same thing.
4. A Clear Purpose Attracts Corporation
a. How can others join us if they do not know where we are going?
b. Everyone is looking for something that gives purpose, meaning, and direction to life.
c. Our purpose statement tells people who we are and what we are joining.
d. The agenda is already set. You cannot let whiners set the agenda of the church.
e. The best time to find out where a bus is going is before you get on.
5. A Clear Purpose Assists Evaluation
a. How do you now if you hit the target if there is no visible target?
b. You purpose statement must become the standard by which you measure your growth and
health.
6. A clear purpose helps determine budget.
a. Why should “WE” spend money on this or that?
b. It seems reasonable to believe that God will provide all that we need to do his work. But if
we use what he provides for something else, then we will fail.
c. This is the idea of the misuse of funds. If you say you need $1000 for a new roof and
someone gives that money, but then there is no new roof. Why? Because we spent money on
some other “good” purpose but not the main purpose.
* 140. Characteristics of a good purpose
1. It is dependent upon the power of God working in his church.
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a. Is built on God's grace and the importance of prayer and spiritual gifts.
2. It places high value on the Great Commission's goal for evangelism.
a. It produces a concern for the world. We are not satisfied until the whole world is saved.
3. It includes the whole church by recognizing that every member of the church has
a ministry to perform.
4. It fits the particular community in which it exits.
a. It is sensitive to the felt needs of people.
5. It is "mission" oriented and represents the idea of "going out."
a. We are "going out" to reach the non-Christian. Our purpose is related to Christian
expansion in the world, not to comfortable preservation of the already saved.
* 141. Communicate Your Purpose to Your People
1. The Example of Nehemiah
a. In Nehemiah 4:4-15, the building of the wall took 52 days but half way through the people
got discouraged and overwhelmed by the task. They lost sight of their vision and their
purpose.
b. Tenacity is directly proportional to the surety of one’s call.
c. The purpose or vision should be restated and put before the people each month.
2. How to communicate the purpose.
a. Scripture – Teach the biblical truth about the church.
b. Symbols – There is great power in symbols.
c. Stories – Jesus used simple stories to help people understand and relate to his vision. Stories
are memorable. Certain stories can be told over and over.
d. Special events can be used to communicate purpose.
e. The purpose of the church can be personalized as God’s goal for every believer.
3. Warren - There is a chart of this on page 119.
a. The problem is that he changes “baptism” to mean “fellowship” and from now own list
“fellowship” as a purpose.
b. This change to fellowship has been a change from what the Bible “does say” to his
theological interpretation of that issue.
c. Baptism is more than just fellowship.
d. There is a biblical word for fellowship used in Acts 2 and it is different than the word for
baptism.
e. I do not deny that there is an aspect of baptism that is connected with fellowship. But
baptism is more than just church membership that provides fellowship. I can have fellowship
with Christians who are not a “member” of my congregation.
* 142.
1. Organize Around Your Purpose
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a. Organization is necessary to ensure balance in the Body. You must have a system and a
structure to balance the points of your purpose.
* 143. Recognize That There Are Different Levels Of Commitment
Draw this as five concentric boxes. (the inner three with crosses)
Be careful not to create levels of Christianity.
1. Culture – People who live within driving distance of your church.
a. This is where the purpose of evangelism takes place.
2. Crowd – These are the people who show up for Sunday services.
a. They are regular attendees.
3. Members – This is the group of regular members of your church.
a. (If your you have more members than you have in regular attendance they you may want to
reconsider what it means to be a member of the church.)
4. Active members – They pray, give, are growing, and are involved in ministry.
5. Leaders – These are leaders, both official and unofficial.
a. They set the major direction of the church.
* 144.
1. We can see examples of all levels of this in the ministry of Jesus. It is important
to notice that these people are dealt with in different ways.
2. The close we are to the center the better we understand the purpose of the
church.
a. Also the closer we are to the center; the more input we have in shaping the purpose of the
church.
* 145. Apply Your Purpose
1. We must apply what we believe, (or say we believe) to how we run the church.
2. Assimilate on purpose –
a. Use the circles of commitment as a strategy for assimilating. People should be moving
toward the inside. Focus on moving people to the next inner circle. The church grows from
the outside in, rather than the inside out. Maturity is for ministry.
3. Program around your purpose –
a. You need to design a program to fulfill each of your purposes. Some events in the
community can make people aware of your church in a positive way. Seeker services can be
designed to introduce non-Christians to the church. Small groups are a part of church. Bible
School and other programs prepare people for service and to move them to an inner circle.
4. Educate your people on purpose –
a. You only believe the part of the Bible that you do. Education is for service. People are
educated so they may do ministry.
5. Start small groups on purpose –
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a. Do not expect each small group to do the same thing. Some will be “seeker” groups and
some support, service, or growth groups. Allow people to choose which group they will be in.
* 146.
1. Add staff or workers on purpose –
a. Give a purpose based job description
2. Structure on purpose –
a. Instead of organizing around department, organize around accomplishing a certain aspect of
the purpose. Example: a missions team, a worship team, a membership team, a maturity team,
or a ministry team.
3. Preach on purpose –
a. Plan and schedule preaching throughout the year to cover the purpose of the church.
4. Budget on purpose –
a. The way we spend our time and our money shows what is really important.
5. Calendar on purpose –
a. Designate months of the year to give to each of the purposes and then focus on those things.
6. Evaluate on purpose –
a. Your stated purpose is the standard to use for evaluation. Did you do what you said you
were supposed to do?
* 147. We must develop a plan to get from where we are today to our
end goal or purpose. See material on Planning and Goal Setting
* 148. The Church is “Faithful” - Principles of Faithfulness
1. What are God's principles of faithfulness?
2. What does it mean to be faithful to the task Christ has given us?
a. (Matthew 25:14-30 NIV) ""Again, it will be like a man going on a journey, who called his
servants and entrusted his property to them. {15} To one he gave five talents of money, to
another two talents, and to another one talent, each according to his ability. Then he went on
his journey. {16} The man who had received the five talents went at once and put his money to
work and gained five more. {17} So also, the one with the two talents gained two more. {18}
But the man who had received the one talent went off, dug a hole in the ground and hid his
master's money. {19} "After a long time the master of those servants returned and settled
accounts with them. {20} The man who had received the five talents brought the other five.
'Master,' he said, 'you entrusted me with five talents. See, I have gained five more.' {21} "His
master replied, 'Well done, good and faithful servant! You have been faithful with a few
things; I will put you in charge of many things. Come and share your master's happiness!' {22}
"The man with the two talents also came. 'Master,' he said, 'you entrusted me with two talents;
see, I have gained two more.' {23} "His master replied, 'Well done, good and faithful servant!
You have been faithful with a few things; I will put you in charge of many things. Come and
share your master's happiness!' {24} "Then the man who had received the one talent came.
'Master,' he said, 'I knew that you are a hard man, harvesting where you have not sown and
gathering where you have not scattered seed. {25} So I was afraid and went out and hid your
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talent in the ground. See, here is what belongs to you.' {26} "His master replied, 'You wicked,
lazy servant! So you knew that I harvest where I have not sown and gather where I have not
scattered seed? {27} Well then, you should have put my money on deposit with the bankers, so
that when I returned I would have received it back with interest. {28} "'Take the talent from
him and give it to the one who has the ten talents. {29} For everyone who has will be given
more, and he will have an abundance. Whoever does not have, even what he has will be taken
from him. {30} And throw that worthless servant outside, into the darkness, where there will
be weeping and gnashing of teeth.'"
3. What does it mean to be faithful?
a. Ex. faithful spouse
b. Ex. faithful chair
4. What are God's principles of faithfulness?
a. Each is entrusted with something.
b. Each is expected to produce.
c. Each is held accountable. (fruit?) (bank loan)
d. Faithfulness is defined as "maximum productivity."
* 149.
1. What are we to be faithful with?
a. The message of salvation. Matthew 28:18-20
b. What is our task.
2. Two promises:
a. Faithfulness leads to greater opportunity.
b. Unfaithfulness leads to decreased opportunity.
3. Have we been faithful?
a. How will Jesus evaluate us?
b. Story of workers in vineyard.
c. Church of Sardus of (Revelation 3:1-3) ""To the angel of the church in Sardis write: These
are the words of him who holds the seven spirits of God and the seven stars. I know your
deeds; you have a reputation of being alive, but you are dead. {2} Wake up! Strengthen what
remains and is about to die, for I have not found your deeds complete in the sight of my
God. {3} Remember, therefore, what you have received and heard; obey it, and repent. But if
you do not wake up, I will come like a thief, and you will not know at what time I will come to
you."
4. What shall we do?
a. Faithfulness involves risk.
b. Faithfulness involves action.
* 150. The Church is “Restorations” - Principles of Restoration
Summarize this in a short video.
1. The church is a restoration of the way the world should be.
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2. How do you view the church in the world? What is the purpose of the church in
the world?
a. Our worldview comes from Genesis. Sin is the cause of man's horrible problem.
b. God created a "good" creation. It had order, and good social and spiritual relation.
(Illustrate this with a circle that is clear and clean.)
c. Satin wishes to distort and lie about God's creation and its laws. Because we have free will,
we can choose to believe satin's lie and suffer the penalty of violating God's law. (Sin always
has consequences and God's laws work whether we believe in them or not.)
d. God does not force himself upon us if he is uninvited.
* 151.
1. Satan has a counterfeit world view and a false set of laws and alternatives. He
has disguised this false system to look attractive.
a. We have been miss-programmed from birth in a world that is ruled by Satan.
b. Our world has been thrown into turmoil by sin. The world is not the way it should be or the
way it was created to be. All of man's programs and solutions are futile, for there are no
solutions outside of God. (Illustrate this with a circle like the first, but shaded and distorted.)
2. God's plan through the ages was to send Jesus to restore the world and redeem it.
Jesus is called the "New Adam" and this new beginning is the church.
a. (Illustrate this with a circle like the second, but with a portion returned to the clear and clean,
that has been pushed back by the cross.)
b. The world is a vast insane asylum and the church is the only corner of sanity.
c. God has put his servants in charge of the new Eden (the church) until he returns and given
them the task of growth.
* 152.
1. Example of the healing of the demon possessed man in Luke 8.
a. (Luke 8:26-39 NIV) "They sailed to the region of the Gerasenes, which is across the lake
from Galilee. {27} When Jesus stepped ashore, he was met by a demon-possessed man from
the town. For a long time this man had not worn clothes or lived in a house, but had lived in
the tombs. {28} When he saw Jesus, he cried out and fell at his feet, shouting at the top of his
voice, "What do you want with me, Jesus, Son of the Most High God? I beg you, don't torture
me!" {29} For Jesus had commanded the evil spirit to come out of the man. Many times it had
seized him, and though he was chained hand and foot and kept under guard, he had broken his
chains and had been driven by the demon into solitary places. {30} Jesus asked him, "What is
your name?" "Legion," he replied, because many demons had gone into him. {31} And they
begged him repeatedly not to order them to go into the Abyss. {32} A large herd of pigs was
feeding there on the hillside. The demons begged Jesus to let them go into them, and he gave
them permission. {33} When the demons came out of the man, they went into the pigs, and the
herd rushed down the steep bank into the lake and was drowned. {34} When those tending the
pigs saw what had happened, they ran off and reported this in the town and countryside, {35}
and the people went out to see what had happened. When they came to Jesus, they found the
man from whom the demons had gone out, sitting at Jesus' feet, dressed and in his right mind;
and they were afraid. {36} Those who had seen it told the people how the demon-possessed
man had been cured. {37} Then all the people of the region of the Gerasenes asked Jesus to
leave them, because they were overcome with fear. So he got into the boat and left. {38} The
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man from whom the demons had gone out begged to go with him, but Jesus sent him away,
saying, {39} "Return home and tell how much God has done for you." So the man went away
and told all over town how much Jesus had done for him."
b. The man is sub-human.
c. All attempts to restore order have failed.
d. He is "living death."
e. Jesus enters the picture and there is a confrontation. A choice must be made.
f. Next we see the man at the feet of Jesus and "in his right mind." Before he had not been in
his right mind. What is normal? The behavior of the world is not normal.
g. Nothing in life makes sense or looks right except at the feet of Jesus.
h. Why does v.35 say, "and they were afraid?" What were they afraid of? (How does the
world feel about the "good" done by the church? Threatened!)
i. The man asks to go with Jesus but Jesus does not allow him. Why? When we are saved we
are also given the task of spreading the gospel.
j. This illustrates my understanding of the church in the world. We have been placed in charge
of the "New Eden" and have been commanded to re-conquer the wrecked world for the King.
* 153. Example of Saddleback Valley Community Church
See Video
Do not include as separate Power Point, but instead use video
1. Example of surfing spiritual waves on page 13. In California you may take a
class on surfing. They will tell you all about what kind of equipment and how to
use it. They will teach you techniques and train you to recognize what kinds of
waves can be surfed. But you cannot take a class on how to build a wave. God
builds waves. Our job is to recognize what he is doing and become a part of his
activity. Techniques, programs, and gimmicks cannot manufacture the Spirit of
God. (1 Corinthians 3:6) "I planted the seed, Apollos watered it, but God made it
grow."
* 154.
1. Our responsibility is to recognize the “waves” God is making and know how to
take advantage of them, or to join him in that work.
2. Many people ask, “What will make our church grow?” but the better question is,
“What is keeping our church from growing?” All living things grow and when a
church is healthy and is looking for the opportunities that God is giving, then it will
grow.
3. The church is a “body” not a business, an organism not an organization.
4. This is the fastest growing Baptist church in the history of America.
a. The context in which these things takes place is important so we do not try to just copy what
was done in one situation into our own setting.
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* 155.
1. Rick Warren served as a student missionary in Japan in 1974 and noticed that the
churches were growing very slowly. He read material by Donald McGavran that
challenged the conventional thinking of his day about what makes churches grow.
a. What is it that makes churches grow, anyway? Money? Hard work? Commitment? Purity?
b. As he read the materials of McGavran and looked at the situation in Japan he made a list of
questions that he wanted to find the answer to. (page 30)
(1.) How much of what churches do is really biblical?
(2.) How much of what we do is just cultural?
(3.) Why do some churches grow and others die on the vine?
(4.) What causes a growing church to stop growing, plateau, and then decline?
(5.) Are there common factors found in every growing church?
(6.) Are there principles that will work in every culture?
(7.) What are the barriers to growth?
(8.) What are the conventional myths about growing churches that are not true any longer, or never were true?
2. Warren was also convinced that God was calling him to a life-long ministry.
a. Note the example of Augustine of Hippo Regis who was ordained to serve in one place and
stayed there because he felt he was “married” to the church as its pastor.
b. Healthy large churches are led by pastors who have been there a long time. A long pastorate
does not guarantee a church will grow, but changing pastors often guarantees it will not.
c. Churches that rotate pastors every few years never develop a trust in the leadership of the
pastor and this is one reasons some denominations are declining.
3. He began to search for the best place in America to start a church. It is
important to search out the facts before acting. God has chosen to guide us by using
our minds in making decisions.
a. (Proverbs 13:16) "Every prudent man acts out of knowledge, but a fool exposes his folly."
b. (Proverbs 18:13) "He who answers before listening-- that is his folly and his shame."
4. The Saddleback Valley in Orange County, southern California, was the fastest
growing place in the fastest growing county in the United States in the 1970’s.
a. In this place there would be a need for new churches. Guys, Tennessee was not the place to
start new churches.
* 156.
1. There were many churches in the area, so all the Christians in the area were
already involved in existing churches or at least had many opportunities.
2. Warren spent much time talking to the people in the area to determine how they
thought and felt about God and religion. A decision was made to create a church
for non-believers.
a. If a church is going to attract and win the unchurched, then it is going to take a different kind
of service that is already available.
b. What style of worship is the best witness to non-Christians?
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c. Based on the “felt needs” of the target audience, Warren outlined a “vision” that he believed
God would use to reach his target audience. (He presented the gospel in culturally relevant
terms as Paul had done in Athens.)
3. For the first 15 years they owned no building and used 79 different facilities for
the meeting places.
* 157.
1. Saddleback uses two Scriptures to summarize all they do:
a. (Matthew 22:37-40) "Jesus replied: "'Love the Lord your God with all your heart and with
all your soul and with all your mind.' {38} This is the first and greatest commandment. {39}
And the second is like it: 'Love your neighbor as yourself.' {40} All the Law and the Prophets
hang on these two commandments.""
b. (Matthew 28:19-20) "Therefore go and make disciples of all nations, baptizing them in the
name of the Father and of the Son and of the Holy Spirit, {20} and teaching them to obey
everything I have commanded you. And surely I am with you always, to the very end of the
age.""
c. “A great commitment to the Great Commandment and the Great Commission will grow a
great church.”
* 158.
1. The Five Purposes of the Church
a. Love the Lord with all your heart.
(1.) Worship
(2.) The church exist to worship God.
b. Love your neighbor as yourself.
(1.) Ministry
(2.) Ministry is demonstrating God’s love to others.
(3.) The church exist to equip the saints for works of ministry. (Ephesians 4:12)
c. Go and make disciples.
(1.) Evangelism
d. Baptize them.
(1.) Warren says baptism symbolizes “fellowship” on page 105. He see baptism as having to do with local
church membership. I disagree with his theology of baptism.
(2.) I would put #4 and #5 as sub-points under #5. Conversion and discipleship are sub-points under making
disciples.
e. Teach them to obey.
(1.) Discipleship
(2.) This process begins at conversion (or before) and continues all through a person’s life.
f. All five of these points can be found in Acts 2:1-47. (possible sermon assignment)
2. Saddleback’s Purpose Statement – page 107 “To bring people to Jesus and
membership in his family, develop them to Christ like maturity, and equip them for
their ministry in the church and life mission in the world, in order to magnify God’s
name.”
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The Ministry of All Believers
* 159. (title slide)
a. Обзор темы: This lecture focuses on the idea that all Christians are “priest of God” and
therefore all should have ministry. This issue is explored theologically as well as historically
following the Reformation. The difference between “clergy ministry” and “laity ministry” is
defined and the affect upon the growth of the church is described. The student will be able to
explain why every Christian is to be a “priest before God” and explain how this applies to the
local church. The student will also develop a plan for presenting this idea to his congregation.
b. This lecture explores the way in which God empowers his servants for ministry through the
Holy Spirit. The working of the Holy Spirit is discussed in order to set a general context for
the idea of spiritual gifts. The student will make a list of spiritual gifts from Scripture and will
be able to explain how God works through Christians by giving them spiritual gifts.
c. Members must be taught about spiritual gifts and a process to help identify particular gifts
among church members must be developed. Because every “gift” is not a spiritual gift,
attention will be paid to what spiritual gifts are not. The student should be able to implement a
program in his church to assist members in identifying and putting into practice their spiritual
gift.
d. This lecture also focuses on the process of assimilating new members into the Body of
Christ. Characteristics of assimilation will be discussed, as will hindrances to assimilation.
The process of assimilation will be outlined and the marks of an assimilated member will be
listed. The current needs within the church and challenges facing new members will be
discussed. The student will be able develop a plan for assimilating members into his church.
* 160. God Does Ministry
1. By who's power is the church built? God's - not man's
2. (Matthew 16:15-18) ""But what about you?" he asked. "Who do you say I am?"
{16} Simon Peter answered, "You are the Christ, the Son of the living God." {17}
Jesus replied, "Blessed are you, Simon son of Jonah, for this was not revealed to
you by man, but by my Father in heaven. {18} And I tell you that you are Peter, and
on this rock I will build my church, and the gates of Hades will not overcome it."
3. (Colossians 1:29) "To this end I labor, struggling with all his energy, which so
powerfully works in me."
* 161.
1. (Ephesians 4:11-13) "It was he who gave some to be apostles, some to be
prophets, some to be evangelists, and some to be pastors and teachers, {12} to
prepare God's people for works of service, so that the body of Christ may be built
up {13} until we all reach unity in the faith and in the knowledge of the Son of God
and become mature, attaining to the whole measure of the fullness of Christ."
2. We must understand that the spiritual power for spiritual work comes from God.
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* 162. Training Those Who will Train Others
1. Abraham
a. God called Abraham and said that He would make him the father of a great nation.
Abraham was childless and fathering a child was beyond his physical ability. This was not a
limitation for God.
b. (Genesis 12:1-3) "The LORD had said to Abram, "Leave your country, your people and
your father's household and go to the land I will show you. {2} "I will make you into a great
nation and I will bless you; I will make your name great, and you will be a blessing. {3} I will
bless those who bless you, and whoever curses you I will curse; and all peoples on earth will
be blessed through you.""
2. Apostles
a. Jesus trained twelve disciples, one of whom betrayed him, and then he turned the task of
world evangelism over to them.
b. (Matthew 28:19) "Therefore go and make disciples of all nations, baptizing them in the
name of the Father and of the Son and of the Holy Spirit,"
3. Teachers who can teach others
a. (2 Timothy 2:2) "And the things you have heard me say in the presence of many witnesses
entrust to reliable men who will also be qualified to teach others."
b. This is God's plan. He has no other. Therefore, we must be busy about the process of
reproducing Christians who will reproduce themselves.
c. All believers are involved in the mission work of the church.
d. We are always given the task of multiplying ourselves and not simply maintaining a
constant level.
e. The parable of the talents teaches that we should be expanding.
* 163. Royal Priesthood
1. Reformation Idea - The whole Body of Christ is seen as a "Royal Priesthood of
Believers".
2. PRIESTHOOD OF ALL BELIEVERS -- We are equal because we have a
common baptism, gospel, and faith.
* 164.
1. At conversion the Christian enters the royal priesthood described in Scripture.
a. (1 Peter 2:5-9) " you also, like living stones, are being built into a spiritual house to be a
holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. {6} For
in Scripture it says: "See, I lay a stone in Zion, a chosen and precious cornerstone, and the one
who trusts in him will never be put to shame." {7} Now to you who believe, this stone is
precious. But to those who do not believe, "The stone the builders rejected has become the
capstone," {8} and, "A stone that causes men to stumble and a rock that makes them fall."
They stumble because they disobey the message--which is also what they were destined for."
{9} But you are a chosen people, a royal priesthood, a holy nation, a people belonging to
God, that you may declare the praises of him who called you out of darkness into his
wonderful light."
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b. (Revelation 1:6) "and has made us to be a kingdom and priests to serve his God and Father-to him be glory and power for ever and ever! Amen."
c. (Revelation 5:10) "You have made them to be a kingdom and priests to serve our God, and
they will reign on the earth.""
* 165.
1. The early church expanded rapidly throughout the Mediterranean world. One of
the keys to this rapid expansion was that the early church was a lay movement.
a. Note the number of New Testament examples where a person became a Christian and then
immediately told others of his or her new found faith. (Woman at well, man born blind, man
of whom many demons were cast out)
2. One of the reasons for the rapid growth of Pentecostal churches in Latin
America is their concept of pastoral training on the job or in the streets.
a. People are expected to serve.
* 166.
1. If part of the church is inactive, like part of the human body, then we are
functioning at less than our God desired potential.
2. Example of an army where a large part of the solders have no function.
* 167. How are people trained for ministry?
1. Hunter says, "It is a basic church growth principle that to require several years of
seminary or Bible college training as the only way to become a minister is one of
the greatest deterrents to church growth."
* 168.
1. Too often when ministers "go away" and get training, they have also "gone
away" from the people to whom they minister.
2. Academic education often separates the "Clergy" from the "laity."
3. Theological education by extension is a key element in effectively training
leaders.
* 169.
1. The real need is for leadership training and equipping of saints for service.
2. A person cannot learn to drive a car with only class room training. There must
be a practical element to ministry training.
3. We need methods of training that provide for an unlimited number of people to
be trained.
a. Seminaries are very limiting because of cost and time.
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* 170. Two Models of Church Ministry
1. Christians are “receives” of ministry - The priest who “does” ministry and the
people “receive” ministry.
a. Illustrate this with a drawing of a church with one arrow from the priest to the people.
* 171.
1. Christians are “doers” of ministry – All the people are empowered for ministry
by the Holy Spirit.
a. Illustrate this with a drawing of a church with many arrows form the people to one another
and to the outside.
* 172.
1. Which is biblical? Why?
2. Which is more common? Why?
* 173. What is the roll of the Holy Spirit?
1. Convicts - or helps bring to repentance
a. (John 16:8) "When he comes, he will convict the world of guilt in regard to sin and
righteousness and judgment:"
b. In non-Christians, maybe in Christians too, I don't fully understand.
2. Justification or Regeneration - or gives new life
a. (Titus 3:5) "he saved us, not because of righteous things we had done, but because of his
mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit,"
b. (Acts 2:38) "Peter replied, "Repent and be baptized, every one of you, in the name of Jesus
Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit."
c. This works takes place the same in all Christians
* 174.
1. Sanctification - or cleans up our life
a. (1 Corinthians 6:11) "And that is what some of you were. But you were washed, you were
sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our
God."
b. (1 Thessalonians 5:23) "May God himself, the God of peace, sanctify you through and
through. May your whole spirit, soul and body be kept blameless at the coming of our Lord
Jesus Christ."
c. This works takes place the same in all Christians
d. Example: diagraph illustrating the difference between Justification and Sanctification.
e. Include illustration to show the difference between Justification and Sanctification.
2. Fruit
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a. (Galatians 5:22-23) "But the fruit of the Spirit is love, joy, peace, patience, kindness,
goodness, faithfulness, {23} gentleness and self-control. Against such things there is no law."
b. This works takes place the same in all Christians
* 175.
1. Gives Spiritual Gifts – or equips for ministry.
a. (1 Corinthians 12:4-7) "There are different kinds of gifts, but the same Spirit. {5} There are
different kinds of service, but the same Lord. {6} There are different kinds of working, but the
same God works all of them in all men. {7} Now to each one the manifestation of the Spirit is
given for the common good."
(1.) Different kinds of gifts
(2.) Different kinds of service
(3.) Different kinds of working
(4.) But to each Christian the manifestation of the Spirit is given
(5.) The purpose is the building of Christ's church
b. Different!
(2-4 for all Christians and #5 is different for different Christians.)
* 176. Charismatic
1. I am not "Charismatic."
2. God wishes to build his church by giving "gifts" to equip his children for
service. We should use whatever gifts God gives us to build his church.
a. This lecture is about putting the gifts God gives us to use, not about which gifts are given
and which are not today.
3. The controversy is not new in Christianity.
a. Note Frigia and North Africa and the Desert Fathers and well as 1 Corinthians.
* 177.
1. Three levels: Pentecostals, Charismatic, and Third Wave - vs – Cecasantist
a. Insert illustration or video
2. Two approaches to Christianity: Intellectual and power encounter or experience.
* 178. What single illustration did God choose to describe the Church
and to explain Spiritual Gifts?
1. (Romans 12:4-5) "Just as each of us has one body with many members, and
these members do not all have the same function, {5} so in Christ we who are many
form one body, and each member belongs to all the others."
2. (1 Corinthians 10:16) "Is not the cup of thanksgiving for which we give thanks a
participation in the blood of Christ? And is not the bread that we break a
participation in the body of Christ?"
* 179.
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1. (1 Corinthians 12:12-27) "The body is a unit, though it is made up of many
parts; and though all its parts are many, they form one body. So it is with Christ.
{13} For we were all baptized by one Spirit into one body--whether Jews or Greeks,
slave or free--and we were all given the one Spirit to drink. {14} Now the body is
not made up of one part but of many. {15} If the foot should say, "Because I am not
a hand, I do not belong to the body," it would not for that reason cease to be part of
the body. {16} And if the ear should say, "Because I am not an eye, I do not belong
to the body," it would not for that reason cease to be part of the body. {17} If the
whole body were an eye, where would the sense of hearing be? If the whole body
were an ear, where would the sense of smell be? {18} But in fact God has arranged
the parts in the body, every one of them, just as he wanted them to be. {19} If they
were all one part, where would the body be? {20} As it is, there are many parts, but
one body. {21} The eye cannot say to the hand, "I don't need you!" And the head
cannot say to the feet, "I don't need you!" {22} On the contrary, those parts of the
body that seem to be weaker are indispensable, {23} and the parts that we think are
less honorable we treat with special honor. And the parts that are unpresentable are
treated with special modesty, {24} while our presentable parts need no special
treatment. But God has combined the members of the body and has given greater
honor to the parts that lacked it, {25} so that there should be no division in the
body, but that its parts should have equal concern for each other. {26} If one part
suffers, every part suffers with it; if one part is honored, every part rejoices with it.
{27} Now you are the body of Christ, and each one of you is a part of it."
2. (Ephesians 3:6) "This mystery is that through the gospel the Gentiles are heirs
together with Israel, members together of one body, and sharers together in the
promise in Christ Jesus."
* 180.
1. Ephesians 1:22-23) "And God placed all things under his feet and appointed
him to be head over everything for the church, {23} which is his body, the fullness
of him who fills everything in every way." (Enplane the importance of a body)
2. (Ephesians 4:4) "There is one body and one Spirit-- just as you were called to
one hope when you were called--"
3. (Ephesians 4:12) "to prepare God's people for works of service, so that the body
of Christ may be built up"
4. (Ephesians 4:16) "From him the whole body, joined and held together by every
supporting ligament, grows and builds itself up in love, as each part does its work."
* 181.
1. (Colossians 1:18) "And he is the head of the body, the church; he is the
beginning and the firstborn from among the dead, so that in everything he might
have the supremacy."
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2. (Colossians 1:24) "Now I rejoice in what was suffered for you, and I fill up in
my flesh what is still lacking in regard to Christ's afflictions, for the sake of his
body, which is the church."
3. (Colossians 2:19) "He has lost connection with the Head, from whom the whole
body, supported and held together by its ligaments and sinews, grows as God
causes it to grow."
4. Notice that in Ephesians 4, 1 Corinthians 12, and Romans 12 that the spiritual
gifts are explained in the context of the "Body" of Christ.
* 182.
1. The body of Christ is not a "dictatorship" where one rules.
2. The body of Christ is not a "democracy" where everyone rules.
3. It is an "organism" with Jesus Christ as the head and every member functioning
with a spiritual gift or gifts.
4. God has chosen to illustrate the church as a “body” both in describing the church
and explaining spiritual gifts.
* 183. What is a "Spiritual Gift?"
1. "A special ability given by the Holy Spirit according to God's grace to every
member of the body of Christ for use in the service to others."
a. By Holy Spirit
b. by God’s choice
c. To all
d. for service
* 184. How many people have spiritual gifts?
1. (1 Peter 4:10) "Each one should use whatever gift he has received to serve
others, faithfully administering God's grace in its various forms."
2. (1 Corinthians 12:7) "Now to each one the manifestation of the Spirit is given
for the common good."
* 185. Why Spiritual Gifts?
1. It will allow you do serve God better. It benefits you as a person. You will be
better at doing your Christian job.
2. It will benefit the church.
3. It will help you know God's will for your life.
a. By looking at the “tools” that God has given us, we can better understand the work that we
are to do.
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b. (Romans 12:1-8) "Therefore, I urge you, brothers, in view of God's mercy, to offer your
bodies as living sacrifices, holy and pleasing to God--this is your spiritual act of worship. {2}
Do not conform any longer to the pattern of this world, but be transformed by the renewing of
your mind. Then you will be able to test and approve what God's will is--his good, pleasing
and perfect will. {3} For by the grace given me I say to every one of you: Do not think of
yourself more highly than you ought, but rather think of yourself with sober judgment, in
accordance with the measure of faith God has given you. {4} Just as each of us has one body
with many members, and these members do not all have the same function, {5} so in Christ we
who are many form one body, and each member belongs to all the others. {6} We have
different gifts, according to the grace given us. If a man's gift is prophesying, let him use it in
proportion to his faith. {7} If it is serving, let him serve; if it is teaching, let him teach; {8} if it
is encouraging, let him encourage; if it is contributing to the needs of others, let him give
generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it
cheerfully."
(1.) We are to be offering ourselves to God in service.
(2.) Our mind is to be renewed and we to be able to discern what God's will is for our lives.
(3.) We are to see ourselves appropriately and in the right way according to the faith God has given us. (View
yourself appropriately according to the spiritual gift God has given you.)
(4.) We each have a part to play in the one body. We have different functions but we are a part of the same
body.
(5.) We have different gifts. This is not our own choosing, but according to the grace given us.
(6.) We should use that gift in a way that is most effective and brings glory to God.
* 186. (Illustration)
* 187. Step #1 in activating people in ministry:
1. Make a list of everything the Bible calls a spiritual gift.
a. (Romans 12:1-8) "Therefore, I urge you, brothers, in view of God's mercy, to offer your
bodies as living sacrifices, holy and pleasing to God--this is your spiritual act of worship. {2}
Do not conform any longer to the pattern of this world, but be transformed by the renewing of
your mind. Then you will be able to test and approve what God's will is--his good, pleasing
and perfect will. {3} For by the grace given me I say to every one of you: Do not think of
yourself more highly than you ought, but rather think of yourself with sober judgment, in
accordance with the measure of faith God has given you. {4} Just as each of us has one body
with many members, and these members do not all have the same function, {5} so in Christ we
who are many form one body, and each member belongs to all the others. {6} We have
different gifts, according to the grace given us. If a man's gift is prophesying, let him use it in
proportion to his faith. {7} If it is serving, let him serve; if it is teaching, let him teach; {8} if it
is encouraging, let him encourage; if it is contributing to the needs of others, let him give
generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it
cheerfully."
b. (1 Corinthians 12) "Now about spiritual gifts, brothers, I do not want you to be ignorant.
{2} You know that when you were pagans, somehow or other you were influenced and led
astray to mute idols. {3} Therefore I tell you that no one who is speaking by the Spirit of God
says, "Jesus be cursed," and no one can say, "Jesus is Lord," except by the Holy Spirit. {4}
There are different kinds of gifts, but the same Spirit. {5} There are different kinds of service,
but the same Lord. {6} There are different kinds of working, but the same God works all of
them in all men. {7} Now to each one the manifestation of the Spirit is given for the common
good. {8} To one there is given through the Spirit the message of wisdom, to another the
message of knowledge by means of the same Spirit, {9} to another faith by the same Spirit, to
another gifts of healing by that one Spirit, {10} to another miraculous powers, to another
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prophecy, to another distinguishing between spirits, to another speaking in different kinds of
tongues, and to still another the interpretation of tongues. {11} All these are the work of one
and the same Spirit, and he gives them to each one, just as he determines. {12} The body is a
unit, though it is made up of many parts; and though all its parts are many, they form one body.
So it is with Christ. {13} For we were all baptized by one Spirit into one body--whether Jews
or Greeks, slave or free--and we were all given the one Spirit to drink. {14} Now the body is
not made up of one part but of many. {15} If the foot should say, "Because I am not a hand, I
do not belong to the body," it would not for that reason cease to be part of the body. {16} And
if the ear should say, "Because I am not an eye, I do not belong to the body," it would not for
that reason cease to be part of the body. {17} If the whole body were an eye, where would the
sense of hearing be? If the whole body were an ear, where would the sense of smell be? {18}
But in fact God has arranged the parts in the body, every one of them, just as he wanted them
to be. {19} If they were all one part, where would the body be? {20} As it is, there are many
parts, but one body. {21} The eye cannot say to the hand, "I don't need you!" And the head
cannot say to the feet, "I don't need you!" {22} On the contrary, those parts of the body that
seem to be weaker are indispensable, {23} and the parts that we think are less honorable we
treat with special honor. And the parts that are unpresentable are treated with special modesty,
{24} while our presentable parts need no special treatment. But God has combined the
members of the body and has given greater honor to the parts that lacked it, {25} so that there
should be no division in the body, but that its parts should have equal concern for each other.
{26} If one part suffers, every part suffers with it; if one part is honored, every part rejoices
with it. {27} Now you are the body of Christ, and each one of you is a part of it. {28} And in
the church God has appointed first of all apostles, second prophets, third teachers, (Gifts or
rolls?) then workers of miracles, also those having gifts of healing, those able to help others,
those with gifts of administration, and those speaking in different kinds of tongues. {29} Are
all apostles? Are all prophets? Are all teachers? Do all work miracles? {30} Do all have gifts
of healing? Do all speak in tongues ? Do all interpret? {31} But eagerly desire the greater gifts.
And now I will show you the most excellent way."
c. (1 Corinthians 13) "If I speak in the tongues of men and of angels, but have not love, I am
only a resounding gong or a clanging cymbal. {2} If I have the gift of prophecy and can
fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but
have not love, I am nothing. {3} If I give all I possess to the poor and surrender my body to the
flames, but have not love, I gain nothing. {4} Love is patient, love is kind. It does not envy, it
does not boast, it is not proud. {5} It is not rude, it is not self-seeking, it is not easily angered,
it keeps no record of wrongs. {6} Love does not delight in evil but rejoices with the truth. {7}
It always protects, always trusts, always hopes, always perseveres. {8} Love never fails. But
where there are prophecies, they will cease; where there are tongues, they will be stilled; where
there is knowledge, it will pass away. {9} For we know in part and we prophesy in part, {10}
but when perfection comes, the imperfect disappears. {11} When I was a child, I talked like a
child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways
behind me. {12} Now we see but a poor reflection as in a mirror; then we shall see face to
face. Now I know in part; then I shall know fully, even as I am fully known. {13} And now
these three remain: faith, hope and love. But the greatest of these is love."
d. (1 Corinthians 14) "Follow the way of love and eagerly desire spiritual gifts, especially the
gift of prophecy. {2} For anyone who speaks in a tongue does not speak to men but to God.
Indeed, no one understands him; he utters mysteries with his spirit. {3} But everyone who
prophesies speaks to men for their strengthening, encouragement and comfort. {4} He who
speaks in a tongue edifies himself, but he who prophesies edifies the church. {5} I would like
every one of you to speak in tongues, but I would rather have you prophesy. He who
prophesies is greater than one who speaks in tongues, unless he interprets, so that the church
may be edified. {6} Now, brothers, if I come to you and speak in tongues, what good will I be
to you, unless I bring you some revelation or knowledge or prophecy or word of instruction?
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{7} Even in the case of lifeless things that make sounds, such as the flute or harp, how will
anyone know what tune is being played unless there is a distinction in the notes? {8} Again, if
the trumpet does not sound a clear call, who will get ready for battle? {9} So it is with you.
Unless you speak intelligible words with your tongue, how will anyone know what you are
saying? You will just be speaking into the air. {10} Undoubtedly there are all sorts of
languages in the world, yet none of them is without meaning. {11} If then I do not grasp the
meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to
me. {12} So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that
build up the church. {13} For this reason anyone who speaks in a tongue should pray that he
may interpret what he says. {14} For if I pray in a tongue, my spirit prays, but my mind is
unfruitful. {15} So what shall I do? I will pray with my spirit, but I will also pray with my
mind; I will sing with my spirit, but I will also sing with my mind. {16} If you are praising
God with your spirit, how can one who finds himself among those who do not understand say
"Amen" to your thanksgiving, since he does not know what you are saying? {17} You may be
giving thanks well enough, but the other man is not edified. {18} I thank God that I speak in
tongues more than all of you. {19} But in the church I would rather speak five intelligible
words to instruct others than ten thousand words in a tongue. {20} Brothers, stop thinking like
children. In regard to evil be infants, but in your thinking be adults. {21} In the Law it is
written: "Through men of strange tongues and through the lips of foreigners I will speak to this
people, but even then they will not listen to me," says the Lord. {22} Tongues, then, are a sign,
not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers.
{23} So if the whole church comes together and everyone speaks in tongues, and some who do
not understand or some unbelievers come in, will they not say that you are out of your mind?
{24} But if an unbeliever or someone who does not understand comes in while everybody is
prophesying, he will be convinced by all that he is a sinner and will be judged by all, {25} and
the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming,
"God is really among you!" {26} What then shall we say, brothers? When you come together,
everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All
of these must be done for the strengthening of the church. {27} If anyone speaks in a tongue,
two--or at the most three--should speak, one at a time, and someone must interpret. {28} If
there is no interpreter, the speaker should keep quiet in the church and speak to himself and
God. {29} Two or three prophets should speak, and the others should weigh carefully what is
said. {30} And if a revelation comes to someone who is sitting down, the first speaker should
stop. {31} For you can all prophesy in turn so that everyone may be instructed and encouraged.
{32} The spirits of prophets are subject to the control of prophets. {33} For God is not a God
of disorder but of peace. As in all the congregations of the saints, {34} women should remain
silent in the churches. They are not allowed to speak, but must be in submission, as the Law
says. {35} If they want to inquire about something, they should ask their own husbands at
home; for it is disgraceful for a woman to speak in the church. {36} Did the word of God
originate with you? Or are you the only people it has reached? {37} If anybody thinks he is a
prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord's
command. {38} If he ignores this, he himself will be ignored. {39} Therefore, my brothers, be
eager to prophesy, and do not forbid speaking in tongues. {40} But everything should be done
in a fitting and orderly way."
e. (Ephesians 4:1-13) "As a prisoner for the Lord, then, I urge you to live a life worthy of the
calling you have received. {2} Be completely humble and gentle; be patient, bearing with one
another in love. {3} Make every effort to keep the unity of the Spirit through the bond of
peace. {4} There is one body and one Spirit-- just as you were called to one hope when you
were called-- {5} one Lord, one faith, one baptism; {6} one God and Father of all, who is over
all and through all and in all. {7} But to each one of us grace has been given as Christ
apportioned it. {8} This is why it says: "When he ascended on high, he led captives in his train
and gave gifts to men." {9} (What does "he ascended" mean except that he also descended to
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the lower, earthly regions ? {10} He who descended is the very one who ascended higher than
all the heavens, in order to fill the whole universe.) {11} It was he who gave some to be
apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers,
{12} to prepare God's people for works of service, so that the body of Christ may be built up
{13} until we all reach unity in the faith and in the knowledge of the Son of God and become
mature, attaining to the whole measure of the fullness of Christ." I believe these are gifted
roles.
f. (1 Peter 4:10-11) "Each one should use whatever gift he has received to serve others,
faithfully administering God's grace in its various forms. {11} If anyone speaks, he should do
it as one speaking the very words of God. If anyone serves, he should do it with the strength
God provides, so that in all things God may be praised through Jesus Christ. To him be the
glory and the power for ever and ever. Amen."
g. (1 Corinthians 7:6-7) "I say this as a concession, not as a command. {7} I wish that all men
were as I am. But each man has his own gift from God; one has this gift, another has that."
2. Cautions
a. Sometimes there are two different words used to describe the same gift.
b. Sometimes there are words used in the Bible that are not “spiritual gifts”. (Christian rolls)
c. Every “gift” from God is not a “spiritual gift.”
d. How you interpret a word determines how you treat it concerning spiritual gifts.
* 188. A List of Gifts:
1. prophecy - The ability to speak a message directly from God and that message is
to be given to others. These messages may be a warning, affirmation,
encouragement, instruction, or direction. These messages are subject to the test of
other prophets and Scripture.
2. service or helps - The ability to serve the church in any supporting role, usually
in relation to a practical or physical needs. To "help" is "to take one's turn" or to
take a burden upon one's self. This often enables others to increase their
effectiveness. (note: 1 Corinthians 16:15-18)
3. teaching - The ability to impart facts and insights from the Bible in such a form
that others understand and learn.
4. encouragement or exhortation - The ability to minister with words of comfort,
consolation, reassurance, and edification.
5. giving - The ability to contribute significant amounts of material resources to
advance the work of God.
6. leading - The ability to "stand before" the body and communicate the goals
which will accomplish god's purpose and to inspire groups to work harmoniously
toward their fulfillment.
7. mercy - The ability to express genuine compassion for people who are in
physical, mental, or emotional need. Compassion is expressed in deeds that reflect
God's love and alleviate suffering.
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8. wisdom (1 Cor 2) - Some feel this referees to "secret and hidden wisdom"
regarding salvation to the Gentiles and others feel this refers to wise council.
9. knowledge - This is a spirit gifted ability to know and recall the teachings of
Jesus.
* 189.
1. healings - This word occurs in the plural and may have fevered to a gift given for
each time a healing occurred or may have referred to people who were gifted to heal
certain kinds of illnesses.
2. miracles - The ability to be used by God to by-pass or alter nature in a
miraculous way.
3. discerning spirits - The ability to distinguish and judge the message of a prophet
as true or false. It appears from 1 Corinthians 14:32 that these people themselves
are prophets.
4. tongues - The ability to speak an unlearned language.
5. interpretation - The ability to translate and explain the use of tongues.
6. faith - The gift of vision. The ability to see something God wants done and be
able to maintain steadfast confidence that he will bring it about.
7. administration - The ability to direct, oversee, and implement effectively the
plans and programs to accomplish the goals owned by the Body.
8. Celibacy - The ability to remain single with contentment for the purpose of
complete devotion to God.
9. Others : Hospitality - 1 Peter 4:9-10 -- Voluntary poverty - 1 Corinthians 13:3
-- martyrdom - 1 Corinthians 13:3
* 190. Questions:
1. What shall we conclude from the fact that Scripture does not make a single
unified list?
2. Is it possible that new gifts exist today?
3. What is the difference between "gifts" and "roles?"
a. (pastor is not a spiritual gift.)
* 191. Step # 2. Spiritual Gifts Today
1. After making a list of all the gifts the Bible calls “spiritual gifts” we now must
make a list of gifts that we feel are active today.
2. What is the basis upon which you include some gifts and not others?
3. This list of “active spiritual gifts today” is the list that we will now work with.
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* 192. (Illustration)
* 193. (Illustration)
* 194. What Spiritual Gifts Are Not
1. They are not natural talents or human abilities.
2. They are not the "Fruit of the Spirit" from Galatians 5.
a. 1 Corinthians shows the relation between "fruit" and "gifts." The fruit of the spirit is the
foundation upon which the gifts are exercised.
3. They are not Christian roles.
a. Our role is the "job" that we do and it is based on natural talent, training, and human ability.
The more of your ministry you can do from the point of your gifts instead of roles, the more
effective you will be. (The source of power is different for the two.)
4. They are not power from Satan .
a. (1 John 4:1) "Dear friends, do not believe every spirit, but test the spirits to see whether they
are from God, because many false prophets have gone out into the world." (Revelation
13:13-14) "And he performed great and miraculous signs, even causing fire to come down
from heaven to earth in full view of men. {14} Because of the signs he was given power to do
on behalf of the first beast, he deceived the inhabitants of the earth. He ordered them to set up
an image in honor of the beast who was wounded by the sword and yet lived." (Revelation
16:14) "They are spirits of demons performing miraculous signs, and they go out to the kings
of the whole world, to gather them for the battle on the great day of God Almighty."
* 195. Using Spiritual Gifts
1. Discover our spiritual gifts.
2. God gives it, we discover it
a. (1 Corinthians 12:11) "All these are the work of one and the same Spirit, and he gives them
to each one, just as he determines."
b. (1 Corinthians 12:18) "But in fact God has arranged the parts in the body, every one of
them, just as he wanted them to be."
* 196.
1. Five steps toward discovering your spiritual gifts.
a. Study the biblical teaching about spiritual gifts.
b. Experiment and try as many gifts as you can. You may discover you do not have certain or
that you do.
c. Examine your feelings. Do you feel God is working through you in this area?
d. Evaluate your effectiveness. If the Holy Spirit is working through in this way, you should
be more effective than otherwise.
e. Expect conformation form the body of Christ. Others will confirm you.
f. Ask for and desire spiritual gifts? ???
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2. Develop our spiritual gifts.
a. We are stewards of what God has given us. (1 Peter 4:10) "Each one should use whatever
gift he has received to serve others, faithfully administering God's grace in its various forms."
b. We must be faithful and good stewards of what God has given us. (1 Corinthians 4:1-2)
"So then, men ought to regard us as servants of Christ and as those entrusted with the secret
things of God. {2} Now it is required that those who have been given a trust must prove
faithful."
* 197.
1. Spiritual gifts may work in connection with other natural abilities.
2. Use our spiritual gifts.
a. When we discover and develop our spiritual gifts we then know our "spiritual job."
* 198.
1. What is the result of us using our spiritual gifts?
a. The body matures.
b. (Ephesians 4:11-15) "It was he who gave some to be apostles, some to be prophets, some to
be evangelists, and some to be pastors and teachers, {12} to prepare God's people for works of
service, so that the body of Christ may be built up {13} until we all reach unity in the faith and
in the knowledge of the Son of God and become mature, attaining to the whole measure of the
fullness of Christ. {14} Then we will no longer be infants, tossed back and forth by the waves,
and blown here and there by every wind of teaching and by the cunning and craftiness of men
in their deceitful scheming. {15} Instead, speaking the truth in love, we will in all things grow
up into him who is the Head, that is, Christ."
c. The church grows.
d. (Ephesians 4:16) "From him the whole body, joined and held together by every supporting
ligament, grows and builds itself up in love, as each part does its work."
e. God is glorified.
f. (1 Peter 4:11) "If anyone speaks, he should do it as one speaking the very words of God. If
anyone serves, he should do it with the strength God provides, so that in all things God may be
praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen."
2. Do Women have different Spiritual Gifts than Men?
a. What is the role of women? In leadership? In other functions?
b. I believe there are three principles that should apply:
(1.) The Bible excludes women as leaders. (elders)
(2.) The Bible recognized a distinction between men and women as the weaker sex. (This is a created
distinction, and not the result of sin, therefore it should be maintained.)
(3.) The Bible respects culture that may influence the role of women. (hair covering)
c. The question has to do with what is “leadership”.
d. See also:
e. (1 Corinthians 11:13) "Judge for yourselves: Is it proper for a woman to pray to God with
her head uncovered?"
f. (1 Timothy 2:2) "for kings and all those in authority, that we may live peaceful and quiet
lives in all godliness and holiness."
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g. (1 Timothy 2:8-15) "I want men everywhere to lift up holy hands in prayer, without anger
or disputing. {9} I also want women to dress modestly, with decency and propriety, not with
braided hair or gold or pearls or expensive clothes, {10} but with good deeds, appropriate for
women who profess to worship God. {11} A woman should learn in quietness and full
submission. {12} I do not permit a woman to teach or to have authority over a man; she must
be silent. {13} For Adam was formed first, then Eve. {14} And Adam was not the one
deceived; it was the woman who was deceived and became a sinner. {15} But women will be
saved through childbearing--if they continue in faith, love and holiness with propriety."
h. See the larger context and application of these passages.
* 199. Class Activity
1. Divide class into groups of three and ask them to develop a plan. What to do
with 100 members?
2. This includes different kinds of ministries to reach different peoples as well as
different areas of ministry and service for people to become involved in.
* 200. Ministry Fair material
1. One example of how this was done
* 201. (Illustration)
* 202. Step # 3 and # 4. How will you practically apply this in your
church?
My church
members matched
to their gift
1st Gift
Member 1
Member 2
Member 3
Member 4
Etc.
2nd Gift
Member 5
Member 7
Member 3
Member 4
Etc.
3rd Gift
Member 18
Member 24
Member 3
Member 4
Etc.
4th Gift
Member 14
Member 25
Member 8
Member 4
Etc.
Areas of service in my church
Draw lines between one side to the other to match up people with
areas of service.
List of gifts active
today
Need / Explanation / Gift Required
Area of service #1
Area of service #2
Area of service #3
Etc.
Need / Explanation / Gift Required
Area of service #1
Area of service #2
Area of service #3
Etc.
Need / Explanation / Gift Required
Area of service #1
Area of service #2
Area of service #3
Etc.
Need / Explanation / Gift Required
Area of service #1
Area of service #2
Area of service #3
Etc.
5th Gift
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6th Gift
Etc.
1. Who will make this chart?
2. Who will teach about this?
3. How will it continue?
4. How will it be monitored?
* 203. Assimilation into the Body (Aspects of assimilation)
1. Service or work in church (activity)
2. Friends
3. Ongoing spiritual growth
4. We may know a person has been assimilation when they are:
a. Friendly with other church members - a sense of belonging
b. Involved in ministry - service
c. Small groups - interaction, accountability
d. Vision - Where are we going, what are we a part of (ex. 1924 Soviet coin)
e. Spiritual Growth
* 204. Visitors in the Church
1. The first impression comes from your advertising
a. How do you present your church?
2. The next impression comes from the building
a. What does the building say to the people
b. What does your location say
(1.) Are you in the inner city
c.
How is your building maintained
(1.) What about the restrooms and nursery
(2.) Ask visitors what they think
d.
The church can be too big or too small
(1.) The "Critical Mass" has to do with the size of the room not the number of people
e. Does the architecture appeal to your people
f. Does your structure inhibit the movement of the people
g. Your fellowship space cannot be smaller than your worship space
h. Has indebtedness changed the evangelistic motive
i. Is parking or transportation adequate?
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3. The next impression comes from the greeters
a. Try using husband/wife greeter teams
b. Use a wide age span (youth)
c. These should be more than bulletin passers or had shakers. (not guards)
d. Let the greeter most like the visitor seat the visitor and explain how things are run
e. Train all the members to be informal greeters
(1.) "Greet one another... with a holy kiss"
f. What will be done with the children?
4. Do not embarrass the first time visitor
a. They like personal attention
b. They hate public attention
c. Speak their language
d. Realize they do not know what is happening
* 205. Follow-up
1. Get their names and addresses
a. Use a welcome card
b. Have a designated name getter
2. Give them a card to fill out that ask for:
a. More information on: (check a box)
(1.) Small gropes
(2.) SS
(3.) Various ministries
(4.) Our doctrine
(5.) Anything you can ask for that you can contact them with later
(6.) Membership
(7.) Wish a visit
(8.) Wish for prayer
(9.) Prayer request
(10.) Special need
3. Contact the visitor if possible
* 206.
1. A real gift that is valued by the visitor can be helpful.
a. (Proverbs 18:16) "A gift opens the way for the giver and ushers him into the presence of the
great."
2. The objective of all of this is to get them back a second time
3. Tie the visitor follow up to the small group program
4. Ask: (at some point in time)
a. "Why did you come the first time"
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b. "Why do you keep coming"
c. Tell them where we are going in the future
d. Talk about where they are going in the Lord
* 207. Long term follow-up
1. Over 70% of the dropouts occur during the first year
2. If they drop out within a month the problem is with your evangelistic approach.
a. You pressured them into a decision
3. If they drop out at about 6 months
a. the problem is with
b. friends
c. fitting in
d. am I needed
e. If they receive no to any of these questions they will drop our
4. After a year they will ask:
a. Are my friends in the church as good as my friends in the world?
b. Does this meet my needs?
c. Is my contribution valued?
5. Create opportunities for church people to develop friendships with others (7
friends)
a. Fellowship gropes
b. Sports
c. Activity groups
d. Social function
6. Try to involve all new people in a group
a. Have a variety of groups
b. Have groups especially for new comers
c. Music
d. Sports
e. Education
f. Special interest
* 208.
1. Give every new person an appropriate task
a. Pre-member ministries
2. Help people develop their spiritual gifts
3. Help them with spiritual disciplines
4. Train them to witness
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5. Arn's definition of a responsible member
a. They have 7 friends in the church
b. He has a ministry appropriate to his grits
c. Involved in a fellowship group
d. He tithes
e. Identifies with the goals and purposes of the church
f. Regular worship attendance
g. Feels a sense of spiritual growth
h. Has taken a public step of affiliation
i. Shares similar convictions as the church
j. Reproduces themselves as witness
6. Consider a new member's class to do these things
a. New Christians have different needs that do new members
7. What do you do with drop outs?
a. Treat them as you do unchurched members
b. Start the process all over again
c. Monitor and respond
* 209. Classes of Workers
1. Unpaid maintenance
2. Unpaid outreach
3. Partially paid
a. (staff and small church preachers)
4. Paid leaders of churches
5. Denominational executives
* 210. Today’s Challenges – Results of Secularization
1. The world is now at our door.
a. We are no longer separate.
b. The church member cannot avoid contact with the world.
c. The world is closer.
2. The Christian is no longer automatically excluded.
a. The world no longer tries to exclude the Christian.
b. You can be a “Christian” and work here.
c. The world will allow Christians to participate in all activities.
d. The world does not push us away.
3. The church must "compete" with the world for attention.
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a. There are many things in our modern world that take our “Christian time.”
b. People can’t come to church because they are busy doing something else.
4. There is now more than one "game" in town that the Christian can play.
a. Our congregation is not the only one in our area. We can even start a new one.
b. Our denomination is not the only church.
c. There are many other “religious” alternatives today.
5. We must work on developing community.
a. In the past the most exciting thing to do was to go to church.
b. Everyone lived close together and there was a strong sense of Christian community.
c. This is no longer true.
6. Attraction and modeling.
a. What the church views as attractive, may not be attractive to non-Christians. (The songs and
traditions of our grandparents are not interesting to non-Christians.)
b. Another way of saying this is that we are advertising the wrong message to the world.
* 211. Develop a Plan to Assimilate New Members.
1. This is the process of assimilation or incorporation.
2. Christianity involves more than just believing, it also includes belonging.
3. We must not assume that just because a person accepts Christ that they know the
next step.
a. They do not know what is expected of them or what they should do now.
4. What does it mean to be a “member?”
a. Is “membership” necessary for a Christian?
b. Can a person be a Christian and not be a member of any church?
c. How much focus should we place upon getting people to place their membership?
* 212.
1. Questions to ask:
a. What does God expect from members of his church?
b. What do we expect from our members right now?
c. What kind of people already make up our congregation?
d. How will that change in the next five to ten years?
e. What do our members value?
f. What are our members greatest needs?
g. How can we make membership more meaningful?
h. How can we insure that members feel loved and cared for?
i. What do we owe our members?
j. What resources or services could we offer to our members?
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k. How could we add value to what we already offer?
* 213.
1. Realize that prospective members have their own set of questions.
a. These questions will influence how you design your assimilation plan.
2. Do I fit here is the question of acceptance.
3. Does anyone want me here is the question of friendship.
4. Am I needed is the question of value.
5. What is the advantage of joining is the question of benefit.
6. What is the requirements of joining is the question of expectations.
* 214. Value of membership.
1. It identifies a person as a genuine believer.
a. (Ephesians 2:19) "Consequently, you are no longer foreigners and aliens, but fellow citizens
with God's people and members of God's household,"
b. (Romans 12:5) "so in Christ we who are many form one body, and each member belongs to
all the others."
2. It provides a spiritual family to support people in their Christian walk.
a. (Galatians 6:1-2) "Brothers, if someone is caught in a sin, you who are spiritual should
restore him gently. But watch yourself, or you also may be tempted. {2} Carry each other's
burdens, and in this way you will fulfill the law of Christ."
b. (Hebrews 10:24-25) "And let us consider how we may spur one another on toward love and
good deeds. {25} Let us not give up meeting together, as some are in the habit of doing, but let
us encourage one another--and all the more as you see the Day approaching."
3. It gives people a place to discover and use their spiritual gifts in ministry.
a. See 1 Corinthians 12:4-27.
* 215.
1. It places them under the spiritual protection of godly leaders.
a. (Hebrews 13:17) "Obey your leaders and submit to their authority. They keep watch over
you as men who must give an account. Obey them so that their work will be a joy, not a
burden, for that would be of no advantage to you."
b. (Acts 20:28-29) "Keep watch over yourselves and all the flock of which the Holy Spirit has
made you overseers. Be shepherds of the church of God, which he bought with his own blood.
{29} I know that after I leave, savage wolves will come in among you and will not spare the
flock."
2. It gives them the accountability they need to grow.
a. (Ephesians 5:21) "Submit to one another out of reverence for Christ."
3. Church membership offers something that cannot be found anywhere else.
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a. Worship helps you focus on God and prepares you spiritually and emotionally for the week
ahead.
b. Fellowship helps you face life’s problems by providing support and encouragement of their
Christians.
c. Discipleship helps you strengthen your faith by learning the truth of God’s Word and
applying biblical principles to your lifestyle.
d. Ministry helps you find and use your talents in serving others.
e. Evangelism helps you fulfill your mission of reaching your friends and family for Christ.
f. A Christian without a church family is an orphan.
4. Did the church of the first century have “congregational” membership?
a. What distinctions are made in the Bible between being a congregational member and just
regularly meeting together and working together?
* 216. Establish a Required Membership Class
1. The way people join an organization greatly influences how they function in that
organization later on.
a. (This is especially a problem in the American church which has low entry requirements.)
2. This class will set the tone of expectations for everything else that follows.
3. If little is required to join, then little can be expected later on.
4. This may be taught in one day, maybe 6 hours.
5. This class is not a class in spiritual growth or doctrinal content.
* 217.
1. Your membership class should answer the following questions:
a. What is a church?
b. What are the purposes of the church?
c. What are the benefits of being a member?
d. What are the requirements for membership?
e. What are the responsibilities for membership?
f. What is the vision and strategy of this church?
g. How is the church organized?
h. How can I get involved in ministry?
i. What do I do now that I am a member?
* 218.
1. If people do not care enough to understand the responsibilities of membership,
then they will likely not fulfill those responsibilities.
2. Too often we do it like this: repentance -> training -> baptism
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3. It should be like this: pre-member class -> repentance -> baptism -> new
member training
a. Or, maybe put the pre-member class just before baptism to insure that those who repent are
ready for baptism. This should be open to those who have repented and those who are
considering repenting.
b. It may be that a person need further training in understanding repentance before they are
baptized, but if so, then it can be scheduled for them.
4. Why is it hard to get people to tithe, serve, and change their life?
a. You get what you ask for. If people don’t know these things when they make a
commitment, they will often ignore them later.
b. Some churches have a membership covenant or agreement. See page 321 for example.
5. Encourage members to join small groups.
a. This connects them with other members. The larger your church grows, the more important
this becomes. This means starting new small groups, because few people will join existing
small groups.
6. We are expected to grow up.
a. (Ephesians 4:14) "Then we will no longer be infants, tossed back and forth by the waves,
and blown here and there by every wind of teaching and by the cunning and craftiness of men
in their deceitful scheming."
* 219. Myths about Spiritual Maturity
1. Spiritual growth is automatic once you are born again.
a. Showing up at meetings will not cause growth to take place.
b. Churches are filled with people who have been there for years and are not mature.
c. (Hebrews 5:12) "In fact, though by this time you ought to be teachers, you need someone
to teach you the elementary truths of God's word all over again. You need milk, not solid
food!"
d. Growth is intentional and takes effort and planning.
e. (Philippians 2:12-13) "Therefore, my dear friends, as you have always obeyed--not only in
my presence, but now much more in my absence--continue to work out your salvation with
fear and trembling, {13} for it is God who works in you to will and to act according to his
good purpose."
2. Spiritual growth is mystical and maturity is attained only by a select few.
a. “Spiritual” does not mean mystical.
b. Many people do not feel spiritual maturity is attainable because they do not want to become
a monk or pastor, but this is not true.
c. We must learn certain spiritual habits and practice them daily to grow spiritually.
3. Spiritual growth can occur instantly if you find the right “key.”
a. Sometimes books that list “four easy steps to sainthood” give the idea that all you need this
to discover the “secret.”
b. Spiritual growth is a “process” that takes time.
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c. This is an on-going process. (Ephesians 4:13) "until we all reach unity in the faith and in
the knowledge of the Son of God and become mature, attaining to the whole measure of the
fullness of Christ."
d. We must have people and programs, or plans to help people along each step of the way.
* 220.
1. Spiritual maturity is measured by what you know.
a. Many churches measure maturity by how well you can identify bible characters, quote bible
verses, or explain theology.
b. Spiritual maturity is demonstrated more by behavior than by belief. Our actions reflect our
belief.
c. (James 2:18) "But someone will say, "You have faith; I have deeds." Show me your faith
without deeds, and I will show you my faith by what I do."
d. (Ephesians 5:8) "For you were once darkness, but now you are light in the Lord. Live as
children of light"
e. (Matthew 7:16) "By their fruit you will recognize them. Do people pick grapes from thorn
bushes, or figs from thistles?"
f. (1 Corinthians 8:1) "Now about food sacrificed to idols: We know that we all possess
knowledge. Knowledge puffs up, but love builds up."
g. Therefore we must focus on action based training. We must make “doers” of the Word.
* 221.
1. Spiritual growth is a personal and private matter.
a. Too often even spiritual growth focuses on the individual instead of that person’s
relationship to the Body of Christ. We are not isolated parts of the Body.
b. We need relationships to grow.
c. (1 John 1:7) "But if we walk in the light, as he is in the light, we have fellowship with one
another, and the blood of Jesus, his Son, purifies us from all sin."
d. We must love and have a fellowship with our fellow Christians. (1 John 4:20) "If anyone
says, "I love God," yet hates his brother, he is a liar. For anyone who does not love his
brother, whom he has seen, cannot love God, whom he has not seen."
e. We must be in fellowship with our brothers to be in fellowship with God. (Matthew 5:2324) ""Therefore, if you are offering your gift at the altar and there remember that your brother
has something against you, {24} leave your gift there in front of the altar. First go and be
reconciled to your brother; then come and offer your gift."
2. All you need is Bible study to grow.
a. It takes a variety of spiritual experience for a person to mature. Worship, fellowship, bible
study, evangelism, and ministry.
b. There is a worship in “spirit” and in “truth” not just truth alone.
c. Our faith is not one of experience alone, but it is not one without experience.
d. Most Christians already know far more than they are putting into practice.
e. (James 1:22) "Do not merely listen to the word, and so deceive yourselves. Do what it
says."
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* 222. (Illustration)
* 223. Four Pillars of Lay Ministry
1. Every believer is a minister.
a. Created for ministry - (Ephesians 2:10) "For we are God's workmanship, created in Christ
Jesus to do good works, which God prepared in advance for us to do."
b. Saved for ministry - (2 Timothy 1:9) "who has saved us and called us to a holy life--not
because of anything we have done but because of his own purpose and grace. This grace was
given us in Christ Jesus before the beginning of time,"
c. Called into ministry - (1 Peter 2:9-10) "But you are a chosen people, a royal priesthood, a
holy nation, a people belonging to God, that you may declare the praises of him who called
you out of darkness into his wonderful light. {10} Once you were not a people, but now you
are the people of God; once you had not received mercy, but now you have received mercy."
d. Gifted for ministry - (1 Peter 4:10) "Each one should use whatever gift he has received to
serve others, faithfully administering God's grace in its various forms."
e. Authorized for ministry - (Matthew 28:18-20) "Then Jesus came to them and said, "All
authority in heaven and on earth has been given to me. {19} Therefore go and make disciples
of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
{20} and teaching them to obey everything I have commanded you. And surely I am with you
always, to the very end of the age.""
f. Commanded to minister - (Matthew 20:26-28) "Not so with you. Instead, whoever wants to
become great among you must be your servant, {27} and whoever wants to be first must be
your slave-- {28} just as the Son of Man did not come to be served, but to serve, and to give
his life as a ransom for many.""
g. Prepared for ministry - (Ephesians 4:11-12) "It was he who gave some to be apostles, some
to be prophets, some to be evangelists, and some to be pastors and teachers, {12} to prepare
God's people for works of service, so that the body of Christ may be built up"
h. Needed for ministry - (1 Corinthians 12:27) "Now you are the body of Christ, and each one
of you is a part of it."
i. Accountable and will be rewarded for ministry - (Colossians 3:23-24) "Whatever you do,
work at it with all your heart, as working for the Lord, not for men, {24} since you know that
you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are
serving."
* 224.
1. Every minister is important.
a. (1 Corinthians 12:18-22) "But in fact God has arranged the parts in the body, every one of
them, just as he wanted them to be. {19} If they were all one part, where would the body be?
{20} As it is, there are many parts, but one body. {21} The eye cannot say to the hand, "I don't
need you!" And the head cannot say to the feet, "I don't need you!" {22} On the contrary, those
parts of the body that seem to be weaker are indispensable,"
2. We are dependent on each other. We work together.
3. Each person’s ministry should fit them.
a. This is based on their spiritual gifts, heart, abilities, personality, and experience.
b. This means a necessity to discover and put into practice spiritual gifts.
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* 225. Free people to do their ministry.
1. Boards, committees, and organizations often keep people from being able to do
ministry.
2. Establish a ministry placement procedure.
3. Provide on-the-job training.
4. Never start a ministry without a minister.
* 226.
1. Establish minimum guidelines. You lead it, it must fit, it must not hurt other
efforts.
2. Allow people to quit or change ministries gracefully.
3. Trust people – delegate responsibility and authority.
4. Provide the support for ministries.
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Adding New Members
* 227. (Title slide)
a. Обзор темы: This lecture focuses on different kinds of church growth and different ways in
which it takes place. The Body of Christ grows in different ways according to Acts. Attention
will also be given to the fact that church members come into and go out of the church to and
from different places. The purpose of the church will be shown to be evangelism and
evangelism will be defined. The student should be able to describe four different areas of
church growth or evangelism. Attention is given to the “target” audience and who may best be
reached by your local church. The student should be able to explain why all evangelism is not
the same and why some forms are more effective for his congregation.
b. This lecture also discusses the process a non-Christian goes through in their movement
towards Christianity. This process is discusses in relation to the Engle Scale. Resistance –
Receptivity Theory is also discussed as well as what causes people to be more receptive.
People Movement Theory and non-individual conversions are discusses. A plan for the
development of classes for non-Christians as well as Christians to assist in the movement
towards God and Christian maturity is presented. The student would be able to identify where
a person is on the Engle Scale and know what evangelistic approach is appropriate.
* 228. All Growth is not the same
1. Internal Growth
a. (Acts 2:42-44 NIV) "They devoted themselves to the apostles' teaching and to the
fellowship, to the breaking of bread and to prayer. {43} Everyone was filled with awe, and
many wonders and miraculous signs were done by the apostles. {44} All the believers were
together and had everything in common."
b. Illustrate this with a circle with rotating arrows inside it.
c. Where the life and health of the members is elevated and the people mature.
d. This occurs in the within the local church
e. Reclaiming lost sheep
f. Reactivating passive members
g. Spiritual growth.
* 229.
1. Expansion Growth
a. (Acts 2:47 NIV) "praising God and enjoying the favor of all the people. And the Lord added
to their number daily those who were being saved."
b. Illustrate this by arrows that reach outside the circle and bring more into the circle.
c. Where the body of Christ, a local congregation, gets bigger
d. Increase in number by bringing new people in.
e. Winning non-Christians in one’s own culture and language and into the existing church.
f. These are people like us
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g. The "Stained Glass Barrier" is the 1 barrier that needs to be crossed
* 230.
1. Extension Growth
a. (Acts 9:31 NIV) "Then the church throughout Judea, Galilee and Samaria enjoyed a time of
peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the
fear of the Lord." (These are Jewish areas.)
b. Illustrate this by drawing a line from one circle to a new circle.
c. Where a church plants a daughter church in the area.
d. Winning non-Christian in a similar culture or language, but in a new congregation.
* 231.
1. Bridging Growth
a. (Acts 13:1-3 NIV) "In the church at Antioch there were prophets and teachers: Barnabas,
Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the
tetrarch) and Saul. {2} While they were worshipping the Lord and fasting, the Holy Spirit said,
"Set apart for me Barnabas and Saul for the work to which I have called them." {3} So after
they had fasted and prayed, they placed their hands on them and sent them off."
b. Illustrate this by a broken arrow across a border to start a new circle.
c. When we cross one or two barriers and start a new church in a different culture.
d. Winning people father removed in terms of your culture
e. These people are far removed from you
f. They would probably not feel comfortable in your service.
* 232. Three Ways Church Members Come or Go
1. Growth:
a. Biological - Children grow up within the church and eventually become members.
b. Transfer - People who are already Christians move from one church and become part of
another.
c. Conversion - People who are not Christians become Christians.
2. Decrease:
a. Death - People who were Christians die and are buried.
b. Transfer - People who were a member of one congregation stop attending and attend another
congregation.
c. Reversion - People who were once Christians stop being Christians and are once again nonChristians.
* 233.
1. Example of ICC
a. +5
b. +10
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c. +23
-4
d. 29 remained in church between 1988 – 1993.
2. What may be learned by charting the ways members come into or go out of the
church?
Biological
Death
+5
-1
+ 10
-1
+23
-4
Transfer
Transfer
Conversion
Reversion
* 234. Evangelism Defined
1. "Evangelism is to present Jesus Christ in the power of the Holy Spirit so that
men shall put their trust in God through him, to accept him as their savior and serve
him as their king in the fellowship of the church."
a. The nature of evangelism is to communicate the Good news.
b. The purpose of evangelism is to give individuals a valid opportunity to accept Christ.
c. The goal of evangelism it to persuade men and women to become active members in the
Church.
2. Evangelism should include the power of God.
3. Evangelism should include the person of Jesus Christ.
* 235.
1. Evangelism should include personal faith and trust.
2. Evangelism should include Jesus as "savior" from sin.
3. Evangelism should include our ongoing involvement in the local church.
* 236. Methods of Evangelism
1. Crusade Evangelism =
a. a serious and organized attempt to communicate in an intelligible and meaningful manner
the Gospel of Jesus Christ to the masses of people in public gatherings.
b. It may be national in scope and advance a program of evangelism that encompasses a whole
nation. These programs are often interdenominational in complexion, design, and
organization, although they can also remain denominational.
c. It may also be city-wide and area-wide in scope.
d. Finally we have the local church evangelism campaigns which are growing less and less in
the established churches.
2. Fellowship Evangelism =
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a. small group evangelism taking place in the homes of believers as several of them come
together to fellowship and have non-Christians in their midst. This is evangelism in and
through fellowship. (This is the use of small groups for evangelism)
3. Planned Personal Evangelism =
a. one-on-one encounters that confront individually and very personally with the gospel. This
is well illustrated and its effectiveness is demonstrated in the New Testament. Christ is our
foremost example, instructor and inspiration in personal evangelism. Today this approach
presents itself in three particular forms:
b. Direct confrontation evangelism with strangers. (one way) Here the gospel is being offered
to the individual and the claims of Christ are being made known in a face-to-face meeting and
without lengthy introductions.
c. Direct personal evangelism with friends. (one way) The purpose of this approach is the
same as above. The procedure, however, differs greatly. The cultivation of genuine and
concerned friendship constitutes an integral part of the gospel and the claims of Christ. This is
a more natural approach and very effective because it not only elicits a decision, but can also
lead individuals on into a life of Christian discipleship. However, it is not an easy approach
because it is not an easy task to gain the confidence and friendship of an unsaved person and
then with tact and divine wisdom make the transition into the gospel.
d. Dialogue, personal evangelism with friends. (bi-directional) This is a two-way
conversation rather than a one-way presentation or proclamation. Christ's meeting with
Nicodemus may be taken as a biblical pattern of this type of evangelism. The purpose is
evangelism; the procedure is dialogue--the friendly exchange of views and convictions, the
intimate sharing of experiences, needs, aspirations, and frustrations, with a view of dissolving
the difficulties, obstacles, and prejudices in the heart and mind of the unsaved person.
4. Lifestyle Evangelism =
a. evangelism which is not planned or programmed but arises out of ordinary life situations and
experiences. The governing concepts of this approach are informality, familiarity,
belongingness, friendliness, helpfulness, non-offensiveness, life-relatedness, and nonprogrammed behavior and conversation. There are many patterns lifestyle evangelism has
taken. Here are some:
b. Camp evangelism. Camping with non-Christian friends so they can see the lifestyle of the
Christian in action. Camping provides an informal environment which lends itself to heart-toheart sharing spontaneously.
c. Dinner evangelism. Having dinner together with several Christian and non-Christian
friends. This social setting allows for an atmosphere of relaxation, friendship, and
neighborliness. Such dinners may be held in church facilities, restaurants, or social and
entertainment places. Most people prefer a religiously neutral place.
d. Informal parties. Non-Christian friends are invited to a home for an informal evening.
Some games may be introduced to unite and help people feel at home with one another. But
the emphasis is on talking. The purpose is not to evangelize but to try and understand the nonChristian. In this informal atmosphere, opportunities to relate Christ to life issues often arise
naturally.
5. Literary or Apologetic Evangelism – This is the use of media and reason. (not
just tracts)
* 237. Types of Evangelism
1. "Presence Evangelism"
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a. Demonstrating the Christian life in front of another person.
b. Letting people see your Christianity in the world.
c. Showing Christ's love.
d. Identify with the hearers and meet their needs in a Christian way.
e. This depends on being a Christian in the presence of the unchurched.
f. (Matthew 5:16 NIV) "In the same way, let your light shine before men, that they may see
your good deeds and praise your Father in heaven." This type of evangelism focuses on good
works.
2. "Proclamation Evangelism"
a. How many people have heard and understood our message?
b. Revivals or crusades do this.
c. This proclaims the message of Christ so that people understand.
d. Christian entertainers do this.
e. Church camps do this.
f. A typical report from this type of evangelism includes the amount of money collected or
spent, the number of people attending, and the number of people indicating a response of some
kind.
g. Ex. of Revival Fires reports including number of Icons burned. (This may not be
evangelism at all.)
h. Example of Howard Baldwyn saying, “We are not going to count noses.”
i. This method dodges our responsibility in evangelism -- This deals with the difference
between "The Mission of Search" and the "Mission of Harvest"
3. “Persuasion Evangelism”
a. This is the mission of harvest. "Don't count your chickens before they hatch."
b. The emphasis is placed on reaping people.
c. It does not count if people do not become incorporated into the church.
d. This brings people into activation.
e. Ex. A farmer who has seeds, who plants them, then who actually harvest them. All three are
necessary. (Pass out one seed to each person and say it is lunch, potential lunch.)
f. (Mat 28:18-20 NIV) "Then Jesus came to them and said, "All authority in heaven and on
earth has been given to me. {19} Therefore go and make disciples of all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit, {20} and teaching them
to obey everything I have commanded you. And surely I am with you always, to the very end
of the age.""
(1.) How does "teaching" relate to evangelism?
(2.) To "make disciples" involves entering into a relationship with Christ's church.
g. In the parable of the lost sheep and lost coin, how is God pictured? Luke 15:1-10
h. Paul works to persuade all people to become a Christian as he was. (Acts 26:28-29 NIV)
"Then Agrippa said to Paul, "Do you think that in such a short time you can persuade me to be
a Christian?" {29} Paul replied, "Short time or long -- I pray God that not only you but all who
are listening to me today may become what I am, except for these chains.""
* 238.
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???
a. I think it may be appropriate to add this to the list, but it is also necessary to stress how the
“changed Christian life” is the major illustration of Power Evangelism.
b. This stresses the power of God and the working of the Holy Spirit
c. This accelerates the process of evangelism
d. Ex. the blind man that Jesus healed
e. Ex. the lame man that was at the Gate Beautiful
f. This is a battle between God and Satan and God is seen as victorious over the forces of evil
g. Miracles and answers to prayer do not force anyone to believe
h. A "power encounter" is a visible practical, demonstration that Jesus Christ is more powerful
than the spirit, power, or false god worshipped or feared by the people group.
i. (Acts 13:9-11) "Then Saul, who was also called Paul, filled with the Holy Spirit, looked
straight at Elymas and said, {10} "You are a child of the devil and an enemy of everything that
is right! You are full of all kinds of deceit and trickery. Will you never stop perverting the right
ways of the Lord? {11} Now the hand of the Lord is against you. You are going to be blind,
and for a time you will be unable to see the light of the sun." Immediately mist and darkness
came over him, and he groped about, seeking someone to lead him by the hand."
j. (1 Kings 18:20-21) "So Ahab sent word throughout all Israel and assembled the prophets on
Mount Carmel. {21} Elijah went before the people and said, "How long will you waver
between two opinions? If the LORD is God, follow him; but if Baal is God, follow him." But
the people said nothing."
(1 Kings 18:37-38) "Answer me, O LORD, answer me, so these
people will know that you, O LORD, are God, and that you are turning their hearts back
again." {38} Then the fire of the LORD fell and burned up the sacrifice, the wood, the stones
and the soil, and also licked up the water in the trench."
2. In an effective program of evangelism all three types of evangelism build upon
one another like three stories in a building. Each leads to the next.
* 239. (illustration)
* 240. Evangelism Must Consider "Coming –vs.- Going"
1. Our Lord commands us to evangelize all people but language and culture get in
the way. Therefore the gospel has to be translated.
2. In the Old Testament God used the strategy of people "coming".
a. People were to come to the temple and to Jerusalem.
* 241.
1. In the New Testament God uses the strategy of "going."
a. People are to go out and make disciples.
b. (John 20:21 NIV) "Again Jesus said, "Peace be with you! As the Father has sent me, I am
sending you."
2. How does your congregation use a "coming" or "going" strategy in evangelism.
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3. What part does your building play in this strategy?
* 242. Evangelism employs the "Harvest Principle"
1. This is the idea that we work where we can be most effective.
a. (Matthew 9:37-38) "Then he said to his disciples, "The harvest is plentiful but the workers
are few. {38} Ask the Lord of the harvest, therefore, to send out workers into his harvest
field."
2. A second part of the "harvest principle" is based on the fact that the Lord tells
people to pray for laborers to be "sent into his harvest."
a. This is the idea of going to where the harvest is ripe. This includes a strategy of harvesting
where the harvest is.
b. (Luke 9:5) "If people do not welcome you, shake the dust off your feet when you leave their
town, as a testimony against them.""
c. By studying Resistance / Receptivity we can better target our efforts.
3. Jesus command us to "pray." Evangelism is not a human effort alone. What roll
does prayer play in evangelism?
* 243. CHRISTIANS AREN'T THE ONLY ONES HARVESTING
- copied from Where's the Chicken in Kiev by Cliff Schimmels pp. 150-153:
Let me begin this discussion with a sad story -- a tragic story, really. Once there was an evangelist who seemed to be having
some success. But God told him that he should just get up and go sit by the side of the road. So the evangelist did that. We
don't know whether he was happy about it or not, but at least he went.
As he sat there, he spotted a man coming down the road his way. This man was a highly educated man. He was a
government official, one of the leaders of his country. And he had spiritual hunger that was immediately evident because he
was busy reading the Bible even as he traveled down the road.
The evangelist ran up to him and asked, "Do you understand what you read?"
And that educated, distinguished, seeking man responded with a sentence that is so sad that it is almost tragic. "How can I
understand? I need a teacher."
Of course, you know that story. It's the story of Philip and the Ethiopian we find in Acts. But now let me give you the
Ukrainian version.
Helen was one of the brightest college students I have ever had the privilege to teach. She was analytical and creative, and
she was eager to learn English. A few years ago she saw a notice on one of those community bulletin boards near the
subway station. This notice advertised an American giving a lecture in English. Of course Helen went, and in her eagerness
probably sat on the front row.
The lecturer was a well-known American evangelist, and he told the audience that there really was a God. Helen was
convinced. He told the audience that they needed to believe in God and trust him with their lives. Helen was convinced.
Then the evangelist gave Helen (and all the others there) a Bible.
Helen went home, and with the diligence she applied to every part of her life, she began to read this book that was not only
unfamiliar but had even been forbidden until recently. Helen is no dummy. She knows how to read a book. So she started
on page one of the Bible and began to read through it page by page. When she got into the "begot section," she decided that
she must be missing something, so she put the Bible away and began to search for a teacher.
One day as she was walking down the street, Helen spotted an American. She recognized him as an American because he
was the one smiling. She rushed up to this young man and asked, "Are you religious?"
"Yes," he answered.
"Would you teach me about religion?" she asked.
"Yes," he said eagerly, because that's why he had been sent there in the first place.
This young man taught Helen and he taught her well, and now two years later Helen is one of the best-informed, most
committed persons of the Baha'i faith I've ever met.
From this story I want to make two points that are probably already obvious, but I can't afford to be subtle here. Point one:
There are several harvest crews at work in Ukraine just now. If we listen to the talk too long, we may get the idea that we
evangelicals are the only people interested in the spiritual condition of folks over there. But that isn't true. There are many
stories just like Helen's, ending with converts with the Mormons or the Moonies or a lot of other groups. We need to be
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acutely aware of this. The religious climate is presently one of openness, and I was surprised to see how many different
religious groups were there to take advantage of that openness.
But this leads us to point two: Harvest is a two-step process. We begin the harvest by knocking it off the tree. This is fun.
It's loud. You get your name in the paper. You can work fast -- two weeks and you can have innocent souls lying all over
the place.
But we aren't finished just because we knock the fruit off the tree. Now comes the hard part. We have to pick it up, brush
the dirt off, care for the bruises, and get the fruit ready to bear again. And this is hard work. It's slow. It's in the
background. It's one-on-one. It requires hours and hours -- and years.
Thus far, we hear a lot of stories about the people who are eager to knock it off the trees. Almost every day I get a letter or a
phone call from some group that is ready to travel to the former Soviet Union on one of those two-week "knocking it off"
missions.
But this is only the start of harvest. I keep wondering who is there to complete the work - the slow, deliberate part of the
work that doesn't have a lot of fanfare and impressive statistics attached to it. I keep worrying about the Ethiopians and
Helen -- those who have the eagerness and the hunger but don't have the teacher. Who will teach them?
In my simple nontheological approach to things, I came to two personal conclusions about Bible distribution while I was in
Ukraine. First, I would never give the New Testament by itself. When I tried to present the New Testament to the alert
people, they would ask, "Where is the rest of the book?" Why are you only giving us part of the book? That's what the
Communists did; they gave us only part of the book."
The second personal conclusion that I have reached is that I will never give someone a Bible unless I have time to stay and
help that individual begin to read it. Yes, I believe in the Holy Spirit and I believe the Holy Spirit teaches us the Word. But
God still sent Philip down to teach the Ethiopian, and I have seen too many tragedies such as the one that happened to Helen.
* 244. Targeting for Evangelism is Biblical.
1. No single church can possibly reach everyone. Different churches are better at
reaching different kinds of people.
2. The Bible determines our message, but our target determines when, where, and
how we communicate it.
3. Jesus targeted in his ministry.
a. In Matthew 15:22-28, when a Canaanite woman asked Jesus to minister to her demonpossessed daughter, Jesus told her that he was sent only to the “lost sheep of Israel.”
b. Another example is when Jesus sent out the disciples. (Matthew 10:5-6) "These twelve
Jesus sent out with the following instructions: "Do not go among the Gentiles or enter any
town of the Samaritans. {6} Go rather to the lost sheep of Israel."
* 245.
1. Jesus targeted his ministry in order to be effective, not to be exclusive.
2. Targeting your message for evangelism is a method God expects you to use. He
expects us to witness to people in their own situation.
3. In the “Great Commission” we have the phrase “ta ethne” all the people groups.
People groups are recognized as being unique.
* 246. How do you define your targets?
1. Define your target Geographically:
a. Note the size and concentration of people in a given area. There are many things that define
a geographically barrier besides just political boundaries. A city may be divided by a bridge or
body of water.
2. Define your target Demographically:
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a. Age – How many are in each age group?
b. Marital status – How many are single adults, and how many are married couples.
c. Income – What is both the median and the average household income?
d. Education – What is the educational level of the community?
e. Occupation – What type of work is most common?
3. Define your target culturally:
a. The culture of a group of people is one of the most important factors.
b. We do not have to agree with the culture values of people, but we must understand that
culture.
c. One of the best ways to find out about the cultural mindset of people is to talk to them.
4. Define your target spiritually:
a. What do they think of God?
b. What do they think of the church? Which church?
c. What are the competing faiths?
d. What religious experiences have they had?
5. Personalize your target and write a profile of the “general” kind of person that
you are trying to reach.
a. (page 170 of Saddleback Sam)
b. This means that you write out a description of the kind of people that you are targeting.
c. This is who you are trying to reach.
d. Therefore, when you preach, write sermons with this person in mind.
e. Include picture as well as short video
* 247. Who Can You Reach Best?
1. What kind of people already attend your church?
2. This may be discouraging in some situations, but the truth is that you are likely
to attract more people like them.
3. When visitors walk into your church the first question they ask is not a religious
question, it is a cultural one. Is there anyone here like me?
4. What kind of leaders do you have?
5. What is the cultural background and personality of the leaders of your church?
a. Ex. Visiting a Korean church with an Anglo leader.
* 248.
1. The pastor does not attract first time visitors, but he is a major reason they come
back or not.
2. As a leader, you will attract who you are, not who you want to attract.
a. Ex. Me at Fulton.
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3. What if your church does not match your community?
a. This may be cause the community has changed and things are now different than when the
church stared.
b. Build upon your strengths. If your church is a “Dome Babuska” then be the best you can be,
but realize that you will not have a large youth group.
c. Starting a new congregation is the best solution to reaching a new cultural group.
4. Who is spiritually receptive in your community?
a. Jesus taught a parable about a sower and soils. Some soils were more receptive to the seed
than others. We need to plant our seed in “good” soil.
b. People in transition are often open to changes in their religion as well. God uses change and
pain to interest people in the gospel.
c. Second-time visitors.
d. Close friends and relatives of new converts.
e. People going through a divorce.
f. Those who feel a need for a recovery program. (alcohol, drugs, sexual, etc.)
g. First-time parents.
h. The terminally ill and their families.
i. Couples with major marriage problems.
j. Parents with problem children.
k. Recently unemployed or those with major financial problems.
l. New residents in a community.
5. Resistance - Receptivity Theory
a. To what degree is becoming a Christian a real option for a particular people?
b. You must first chart the homogeneous units and separate them out if you are dealing with a
country. Then plot them according to their resistance or receptivity.
c. (See textbook for example of this chart.)
d. Identify the cultural makeup of your congregation. What is the homogenous unit makeup of
your congregation?
e. We need to put the most workers where the harvest is ripest.
(1.) Where are churches already growing?
(2.) Where are people changing?
f. Masses are more receptive than classes. Working class people are more receptive than the
upper class.
g. Helpful indicators:
(1.) Have they visited our church?
(2.) Are they like the rest of the people in the church?
(3.) Are they new arrivals to the community? Or some other transition?
(4.) Do they have needs which the church can meet?
(5.) Are they friends of new Christian
* 249. What Is Your Strategy?
1. We must catch fish on their terms.
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2. My brother likes to fish.
a. He put a certain kind of bate in a certain place, and he does this at a certain time. I do not,
… that is too much trouble. He catches fish, I do not. He fishes on their terms.
b. If we are going to “fish” for the souls of men, then we must do it on their terms. We must
recognize their culture and plan to “fish” on their terms.
3. Know what (who) you are fishing for.
* 250.
1. Go where the fish are biting. Go where doors are open.
2. Learn to think like a fish.
a. We must communicate in their terms. (Ex. I have a wonderful television, but I cannot
receive a single channel, because it is tuned to a different frequency. NTSC)
3. To learn how people think, ask some questions:
a. What do you think is the greatest need in this area?
b. Are you actively attending any church?
c. Why do you think most people do not attend church?
d. If you were going to look for a church to attend, what kind of thing would you look for?
e. What can I do for you? What advice can you give to a minister who really wants to be
helpful to people?
* 251.
1. Four basic complaints or concerns:
a. Church is boring, especially the sermons. The messages really don’t relate to my life. This
causes people to think that God is boring. So, learn to preach and communicate in a way that
is not boring.
b. Church members are unfriendly to visitors. If I go to church I want to feel welcome without
being embarrassed. The greatest emotion a visitor feels in a service is fear.
c. The church is more interested in my money than in me. (Or in adding one more name to a
list of members.)
d. How will this church impact my family? - We worry about the quality of children’s
childcare.
* 252. How will you communicate with them?
1. Introductory letter:
a. Page 194 has Saddleback’s introductory letter.
b. How would you write this in Russian for your target audience?
c. Do this in class or as an assignment.
2. Jesus tells us to be sensitive to our local cultural situation.
a. (Luke 10:8) ""When you enter a town and are welcomed, eat what is set before you."
b. It is foolish to think that when they become a Christian, they will immediately want to
accept our traditional Baptist culture. When they become a Christian, they put on Christ, not
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our church culture. Making them a Christian will not make them want to sing the same songs
our grandparents sang.
3. What are the felt needs of the non-Christians?
* 253.
1. Paul said he became all things to all people to save some.
2. Often the success of the past is the greatest enemy to our success in the future.
3. Use more than one hook to catch fish.
4. Evangelism cost money. This is an “investment” not an “expense.”
* 254. People Movement Theory
1. Definition: - A people movement results from a joint decision of a number of
individuals all from the same people group, which enables them to become
Christian without social dislocation, while remaining in full contact with their nonChristian relatives, thus enabling other segments of the people group, across the
years, after suitable instruction to come to similar decisions and form churches
made up of essentially members of that people. (McGavran)
2. Two thirds of the people in the world make important life decisions in groups.
* 255. (Illustration)
* 256.
1. Many individuals do not make important decisions.
(1.) (This sounds strange to Americans.) For many peoples of the world, an important decision is only made in
a group.
b. This type of turning to the Lord is often the way it happens in "mission" settings instead of
"one-by-one against the social tide" approach. But some feel the New Testament way is "oneby-one against the social tide" which is the idea of leaving father and mother and family. This
is the idea of suffering.
2. It is true that some people may make decisions for less than spiritual reasons, but
then the important thing is the care they receive after baptism.
3. (Acts 9:32-35) "As Peter traveled about the country, he went to visit the saints
in Lydda. {33} There he found a man named Aeneas, a paralytic who had been
bedridden for eight years. {34} "Aeneas," Peter said to him, "Jesus Christ heals you.
Get up and take care of your mat." Immediately Aeneas got up. {35} All those who
lived in Lydda and Sharon saw him and turned to the Lord." Hear a group of
people in an area are turning to the Lord.
* 257.
1. This is what happened in the Roman Empire from AD 300 to 400.
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2. (John 1:40-42) "Andrew, Simon Peter's brother, was one of the two who heard
what John had said and who had followed Jesus. {41} The first thing Andrew did
was to find his brother Simon and tell him, "We have found the Messiah" (that is,
the Christ). {42} And he brought him to Jesus. Jesus looked at him and said, "You
are Simon son of John. You will be called Cephas" (which, when translated, is
Peter)." This is within a family.
3. (Luke 5:10) "and so were James and John, the sons of Zebedee, Simon's
partners. Then Jesus said to Simon, "Don't be afraid; from now on you will catch
men."" This is within a business.
* 258.
1. Win Arnn has applied this in his book, The Master's Plan for Making Disciples.
This is the idea of social webs.
2. We must ask how important decisions are made. The Christian message should
be introduced through the recognized leaders.
3. What about the example Kyiv Rus in 988?
* 259. Modified Inverted Engle Scale
a. What Is Involved In Evangelism?
b. Many Things
c. Describe the actual practical process.
d. I want you to see that the process of becoming a Christian and being a Christian is a long
process. (Note the idea of "pre-evangelism".) What is your church doing to move people
along this process and prepare people to make a decision for Christ? How is your church
active in each step of the process? Ex. What part is your youth program playing in this
process?
e. Olga Leonenko's view of the church and preachers was not good. Why?
f. How is the church viewed by non-believers? Why?
g. What is required to get into the church?
(If it is easy to get in, then it is easy to get out.
T/F)
h. There is a "theological" point and a "practical" point when a person becomes a Christian.
We can see the "practical" point and measure it by when a person is incorporated into the local
church and begins to bear fruit.
i. If we have an E-2 definition of evangelism then we say that we have done the job
evangelized when a person reaches -2 on the Engel scale and the distance between -2 and +2 is
called "follow up."
j. An evangelist comes in and 100 people respond as first time decisions. Research shows that
5-16% of those people become responsible church members.
(1.) The job of "follow up" is left to the local pastor and a year later, with the local pastor's diligent efforts only
5% of the people are in the church.
(2.) The evangelist reports 100 conversions,... send more money!
(3.) The local pastor is criticized for doing a bad job of follow up.
(4.) The evangelist did not do E-3 evangelism. He did not do real evangelism.
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k. Note that Servei Sonnokov says that according to the sum of reports of western evangelist,
50% of Ukraine is now Christian.
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Modified Inverted Engle Scale
Local
Church’s
Plan
God’s Role
Communica
tors Role
Movement
Human Response
Eternity
Follow-up
++
+
Justification
Conviction
Proclamation
Presence
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Post decision Evaluation
New Creature / New Birth
Persuasion
General
Revelation
Praise and Worship ------>
+++
Spiritual Growth --------->
++++
Evangelism --------------->
*
Stewardship --------------->
Discipleship
Spiritual Gifts Used ------>
*
Behavioral Growth ------->
Sanctification
*
Assimilation into Body -->
*
-1
Repentance and Faith in Christ
-2
Decision to Act
-3
Personal Problem Recognition – Sin
-4
Positive Attitude Towards Gospel
-5
Basic Understanding of Gospel & Christ
-6
Some Idea of Gospel and Christianity
-7
First Knowledge of Christian God
-8
Awareness of Supreme Being but
Understanding of God or Gospel
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---->
---->
---->
---->
---->
*
---->
*
---->
Modified Inverted Engle Scale
*
*
++++
+++
++
+
-1
-2
-3
-4
-5
-6
-7
-8
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* 260. Promotion vs. Diagnosis
a. Example of Revival Firsts and their work in Moscow. Picture taken on Red Square with
people looking the opposite direction.
b. Example of church in Cambodia "Suddenly the Church Has Multiplied Nearly Three
Times."
(1.) In May 1972 there was an article in World Vision that reported the church in Cambodia tripled in only
three days. Actually, the church only ran 600 and at a revival meeting held by and American, about 2000 people
stood to indicate an interest in accepting Christ. Only about 500 would actually come forward, and only about
300 names were taken. Of these 300 only about 150 wanted to accept Christ, the others just wanted
information. It seems that at best, 150 were added to the church. The "promotion" was of a national church
tripling in size in three days.
(2.) We should promote our work and be positive about what we hope will happen. But we must make
distinctions between what we hope will happen, what happened in an instance or two, what should happen, and
what in fact did happen.
c. Example: We have a Sunday night attendance of between 3-4000. Forty, is between 3 and
4000.
* 261. Lessons for New Believers
Prepare a one page outline for each. Rotate the teaching of this between two people and repeat this class every two months.
1. God
a. Who is the eternal God?
b. What is the nature of God?
c. What are the characteristics or attributes of God?
d. Who are we in relation of God? (creation)
e. What is sin?
2. Bible
a. How has God revealed himself?
b. How do we know the Bible is God’s Word?
c. How do we study or interpret the Bible?
3. Survey and Overview of Bible
a. Major divisions
b. History covered
c. People of the Bible
d. Main doctrines
4. Christ as Redeemer
a. Images of redemption
b. Old Testament fulfillment of prophesies
c. Lord’s Supper
5. Grace: The way of salvation
a. Grace
b. By Faith
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c. Baptism
6. The Church
a. Establishment
b. Church Structure and Government
c. Kingdom
7. My Part in the Body of Christ
a. The church working together as a body
b. Spiritual gifts for ministry
c. My service
8. Christian Living
a. Christian Growth
b. Living as a Christian
c. Tradition
9. Other Classes for New Believers
10. Once a month
a. Short meeting for interested people
b. New people who are not believers.
c. Time of questions
d. Pass out literature
11. When a person repents:
a. Two month rotating class in preparation for baptism.
12. Following Baptism
a. Twelve lessons for new believes.
b. Starts after the time of baptism
c. Time for doctrinal instruction
d. Small group meetings
* 262. The Church as Universal and Local
This is added as an additional topic to be inserted as needed.
In this lecture the “Church” will be presented as part of God’s plan which includes both the universal and local
church. The relationship between the universal and local church will be discussed. Problems resulting because of
changes in the relationship between the local and universal church will be discussed. The student will be able to
explain the differences in the relationship between the local and universal church and show how these differences
affect the growth of the church.
1. The Church is not the result of a “failure” by Christ.
2. The Church is not “Plan B”
3. The Church was planned and intentional.
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* 263. Universal
1. (Matthew 16:18) "And I tell you that you are Peter, and on this rock I will build
my church, and the gates of Hades will not overcome it."
2. (1 Corinthians 15:9) "For I am the least of the apostles and do not even deserve
to be called an apostle, because I persecuted the church of God."
a. Paul seems to have done this to many different congregations, but he views his activity as
against only one Church.
* 264.
1. (Matthew 18:17) "If he refuses to listen to them, tell it to the church; and if he
refuses to listen even to the church, treat him as you would a pagan or a tax
collector."
a. Treat this person like you would someone who is outside the Body of Christ, he is lost.
b. Those who are outside the local congregation are outside the Church. It is not possible to be
put out of the local church and still be a Christian.
2. (Ephesians 5:23) "For the husband is the head of the wife as Christ is the head
of the church, his body, of which he is the Savior."
a. Christ is the head of only one Church.
3. (1 Timothy 1:20) "Among them are Hymenaeus and Alexander, whom I have
handed over to Satan to be taught not to blaspheme."
a. Here are two people that Paul warns this other congregation about. The “handed over to
Satan” that has taken place in one location has effect in other locations as well. Otherwise
there is no basis for Paul writing about this event to another congregation.
* 265. Local
1. (Acts 14:23) "Paul and Barnabas appointed elders for them in each church and,
with prayer and fasting, committed them to the Lord, in whom they had put their
trust."
a. Here we see local leadership and local control.
2. (3 John 1:9-10) "I wrote to the church, but Diotrephes, who loves to be first,
will have nothing to do with us. {10} So if I come, I will call attention to what he is
doing, gossiping maliciously about us. Not satisfied with that, he refuses to
welcome the brothers. He also stops those who want to do so and puts them out of
the church."
a. This “putting out” is local and disapproved of and is certainly not causing these people to
lose their salvation.
3. Other examples such as the church in Corinth, or Rome, or that meet in your
house.
* 266. Two pictures of the Church
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1. The first is a circle representing the world with a big church in the middle and
smaller churches inside of it. The walls of the big church are thick and the walls of
the smaller congregations are thin.
2. The second is the same but the walls of the local congregation are thick and the
universal church is thin.
* 267. Historical “catholic” view of the Church.
1. The historical view is that people are inside the local congregations, which are
inside the universal church.
a. There are no churches outside the universal Body of Christ and there are no Christians
outside local congregations who float freely inside the universal church.
b. (Draw Christians inside the local congregations and non-Christians outside the universal
Church which are in the world.
2. The problem that arose was the addition of all people by infant baptism to
church membership.
3. Another problem that developed was the Roman Catholic control from Roam
over local congregations.
* 268. Local congregation having supremacy.
1. In this model you have Christians in local congregations and floating freely
within the universal church.
2. This model arose during the time of the Reformation as a reaction to two
problems in the Roman Catholic Church.
3. First – the problem of people being considered “Christians” who had no real
commitment.
a. This was solved by changing the focus of the nature of the church from universal to local
and changing the way people were admitted into this church. They were now admitted by
“believers baptism” instead of infant baptism.
* 269.
1. Second – The need to remove the control of Rome over local congregations.
2. The problem is that these two problems should have been dealt with, without
changing the nature of the church.
3. The problems were infant baptism and Roman domination, not the nature of the
church.
Problems with the new idea of Church.
* 270. The ideal of local supremacy is foreign to history and Scripture.
1. In John 17, Jesus prayed for unity in the Church.
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2. The Jerusalem council in Acts 15 acts upon this idea of unity.
3. The choosing of the canon of Scripture is based on this idea of one universal
church.
* 271.
1. The Apostles Creed says, “One holy catholic Church.”
2. When we read the letters to Rome, Corinth, and Ephesus, we read them as if they
were to apply to the whole Church.
3. “Extra Ecclesia Nulla Sallus.” Outside the Church there is not salvation.
* 272.
1. The “One catholic Church” makes the whole concept of excommunication and
church discipline possible. Without it if you kick me out of one church, then I am
still in my own church.
2. The non-Biblical division of denomination has replaced the ideal of a universal
church and now we have three divisions: Universal, Denominational, and Local.
a. The second is condemned in (1 Corinthians 1:10-17) "I appeal to you, brothers, in the name
of our Lord Jesus Christ, that all of you agree with one another so that there may be no
divisions among you and that you may be perfectly united in mind and thought. {11} My
brothers, some from Chloe's household have informed me that there are quarrels among you.
{12} What I mean is this: One of you says, "I follow Paul"; another, "I follow Apollos";
another, "I follow Cephas "; still another, "I follow Christ." {13} Is Christ divided? Was Paul
crucified for you? Were you baptized into the name of Paul? {14} I am thankful that I did not
baptize any of you except Crispus and Gaius, {15} so no one can say that you were baptized
into my name. {16} (Yes, I also baptized the household of Stephanas; beyond that, I don't
remember if I baptized anyone else.) {17} For Christ did not send me to baptize, but to preach
the gospel--not with words of human wisdom, lest the cross of Christ be emptied of its power."
* 273. (Illustration)
* 274. (Illustration)
* 275. Function of Baptism
1. This shift in focus from the universal church to the local church has also changed
the understanding of the function of baptism.
2. Baptism has always been viewed as entry into the church.
3. In the past it was entry into the Universal Church, or into the Body of Christ.
4. Now, you must become a “Christian” by prayer, and then get into the local
church by baptism. (This ideal is foreign to Scripture.)
* 276.
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1. The local church now has a standard for membership that is higher than that of
Christ.
2. We allow a person to “be saved” and call them a “Christian” but refuse any
Christian responsibility to them until that “prove” they are good enough.
a. (no baptism, no communion, no church membership)
3. This is an idea of entry into the universal church by faith and into the local
congregation based on good works.
* 277.
1. The local church has now redefined baptism and in doing so has set itself above
the universal church.
2. In Acts people are added to the “the Church.” Which Church?
a. Here the focus is upon the universal church. When they left Jerusalem because of
persecution and were scattered, they were still Christians.
b. (Acts 2:41) "Those who accepted his message were baptized, and about three thousand
were added to their number that day.
c. (Acts 2:47) "praising God and enjoying the favor of all the people. And the Lord added to
their number daily those who were being saved."
* 278. The Idea of Church Discipline is distorted.
1. Church discipline is for people who have fallen away.
2. (1 Corinthians 5:1-5) "It is actually reported that there is sexual immorality
among you, and of a kind that does not occur even among pagans: A man has his
father's wife. {2} And you are proud! Shouldn't you rather have been filled with
grief and have put out of your fellowship the man who did this? {3} Even though I
am not physically present, I am with you in spirit. And I have already passed
judgment on the one who did this, just as if I were present. {4} When you are
assembled in the name of our Lord Jesus and I am with you in spirit, and the power
of our Lord Jesus is present, {5} hand this man over to Satan, so that the sinful
nature may be destroyed and his spirit saved on the day of the Lord."
3. (1 Corinthians 5:12-13) "What business is it of mine to judge those outside the
church? Are you not to judge those inside? {13} God will judge those outside.
"Expel the wicked man from among you.""
* 279.
1. (Matthew 18:15-18) ""If your brother sins against you, go and show him his
fault, just between the two of you. If he listens to you, you have won your brother
over. {16} But if he will not listen, take one or two others along, so that 'every
matter may be established by the testimony of two or three witnesses.' {17} If he
refuses to listen to them, tell it to the church; and if he refuses to listen even to the
church, treat him as you would a pagan or a tax collector. {18} "I tell you the truth,
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whatever you bind on earth will be bound in heaven, and whatever you loose on
earth will be loosed in heaven."
2. These people have fallen away and are now lost. This last attempt at church
discipline is simply telling them so.
3. Disfellowship as punishment for sin is not a Scriptural idea.
a. 1 John 1:9 tells how to deal with repentant sinners. (1 John 1:9) "If we confess our sins, he
is faithful and just and will forgive us our sins and purify us from all unrighteousness."
b. 1 Corinthians 5 tells how to deal with non-repentant sinners.
c. Example of Tonya disfellowshiped for 3 years.
* 280. Three Issues
1. Converting someone without accepting him or her as a brother in Christ.
2. Change in meaning of baptism
3. Disfellowship as punishment for repentant sinners.
* 281. Practical Idea of Church
1. Gathering of baptized believers
2. Ordained leadership
a. Spiritually qualified
b. Locally recognized
3. Families
4. Baptism, Lord’s Supper – the sacraments
5. Place of meeting
6. Self-responsible for finances and ministry
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Overview of Small Groups
* 282. (Title Slide)
a. Обзор темы: This lecture deals with internal church structure. The foundational idea is that
different internal “structures” exist within the church of the New Testament and that each
“structure” is best suited for specific functions. The structures addressed are “Whole
Congregation,” “Large Group,” and “Small Group.” Attention is given to the small group
structure and to its development. Special consideration is given to developing leaders for small
groups. Group dynamics and development are considered. The way in which different groups
are best able to meet different needs within the church are considered. The student will
analyze the groups or “structures” within his church and develop a plan for the creation of
groups or structures which may be lacking.
b. Outline of this section:
(1.) 1. This section begins with a small group meeting.
(2.) 2. Church Structure is Examined
(3.) 3. “Good Things Come in Small Groups” (available in Russian)
(4.) 4. “How to Build a Small Group Ministry” (by McBride)
* 283. Example – of Small Group meeting
a. Success is an elusive commodity. It is pursued by many, but achieved by few. But what is
true success? Success is defined in numerous ways in our society. To some, success is seen as
the power of a Wall Street "mover and shaker" or the wealth of a TV superstar. Or success may
be the status lavished on the winner of an Oscar or Olympic gold medal. Still others see
success as the achievement of happiness or self-fulfillment.
b. From the following list, choose the three people you consider to be the most powerful in
history. Explain your choices.
(1.) George Washington
(2.) Jesus Christ
(3.) John D. Rockefeller
(4.) Julius Caesar
(5.) Josef Stalin
(6.) Karl Marx
(7.) Mao-Tsetung
(8.) Winston Churchill
(9.) Napoleon
(10.) Alexander the Great
(11.) Charles de Gaulle
(12.) Buddha
(13.) Mohammed
(14.) Queen Victoria
(15.) Adolph Hitler
(16.) Mohandas Gandhi
c. Which
of the following statements best describes how wealthy people are treated in our
society?
(1.) They are envied, ridiculed, and despised
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(2.) Their lifestyles are copied by others
(3.) They are held in high esteem, almost treated as royalty
(4.) They are ignored
(5.) They are treated like everyone else
d. Which
one of the following positions do you consider to be most prestigious? Why?
(1.) Member of the U.S. Senate
(2.) Winner of an Oscar for Best Actor/Actress
(3.) President and CEO of General Motors
(4.) Member of the Baseball Hall of Fame
(5.) The Pope
(6.) Winner of the Nobel Peace Prize
(7.) Secretary General of the United Nations
(8.) President of the New York Stock Exchange
(9.) Richest person in the world
(10.) Vice-President of the United States
e. Which
of the following do you feel are the most common ways people pursue happiness?
(choose two)
(1.) By achieving social status
(2.) By having a loving family and friends
(3.) By acquiring knowledge
(4.) By getting rich
(5.) By serving others
(6.) By living in harmony with nature
(7.) By pursuing their spiritual beliefs
(8.) By achieving successful careers
(9.) By maintaining good health
f. Which
of the following do you think offers the best definition of "self-fulfillment"?
(1.) Self-fulfillment is not having any wants and desires
(2.) Self-fulfillment is being at peace with yourself
(3.) Self-fulfillment is having a job you really love
(4.) Self-fulfillment is being loved
(5.) Self-fulfillment is using your abilities to the fullest
g. Which
of the following best exemplifies a life of service?
(1.) Being a doctor or nurse in an inner-city clinic
(2.) Being a mother or father
(3.) Being a missionary in Outer Zambezi
(4.) Being a true friend
(5.) Being a Peace Corps volunteer
(6.) Being a dedicated employee
h. Discuss:
“Try not to become a man of success but rather try to become a man of value.” by
Albert Einstein
i. Power is a curious thing. It can be abused certainly. But it can also be used for good. Jesus
exemplified the constructive and compassionate use of power when he healed people
physically, emotionally, and spiritually.
j. But what is power really, at its root? Domination over others? The skill of making things
happen? Force that cannot be resisted? The ability to effect miracles? The secular view of
power has to do largely with the idea of dominance. The New Testament view of power is
quite different. It involves action that springs from a place of weakness not from a place of
superiority.
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you were 12 years old, who had the most powerful influence in your life? (Check two)
(1.) Your father
(2.) Your mother
(3.) Your grandfather
(4.) Your grandmother
(5.) Your sister or brother
(6.) A teacher
(7.) A friend
(8.) A pastor or youth leader
(9.) A neighbor
* 284. Matthew 4:1-11
1. (Matthew 4:1-11) "Then Jesus was led by the Spirit into the desert to be tempted
by the devil. {2} After fasting forty days and forty nights, he was hungry. {3} The
tempter came to him and said, "If you are the Son of God, tell these stones to
become bread." {4} Jesus answered, "It is written: 'Man does not live on bread
alone, but on every word that comes from the mouth of God.'" {5} Then the devil
took him to the holy city and had him stand on the highest point of the temple. {6}
"If you are the Son of God," he said, "throw yourself down. For it is written: "'He
will command his angels concerning you, and they will lift you up in their hands, so
that you will not strike your foot against a stone.'" {7} Jesus answered him, "It is
also written: 'Do not put the Lord your God to the test.'" {8} Again, the devil took
him to a very high mountain and showed him all the kingdoms of the world and
their splendor. {9} "All this I will give you," he said, "if you will bow down and
worship me." {10} Jesus said to him, "Away from me, Satan! For it is written:
'Worship the Lord your God, and serve him only.'" {11} Then the devil left him,
and angels came and attended him."
a. How
would you describe the power struggle going on here?
(1.) This is the classic struggle between good and evil
(2.) Satan is trying to conquer Jesus when he seems weak and powerless
(3.) This power struggle is no different than the ones we face daily d. Satan is trying to conquer Jesus by
tempting him on the physical, intellectual, emotional, and spiritual levels
b. What
was the devil attempting to do with Jesus?
(1.) He was trying to physically kill Jesus
(2.) He was trying to play "mind games" with Jesus
(3.) He was trying to get Jesus to worship him
(4.) He was trying to enlist Jesus as an ally
c. What tactics did Jesus use to counter Satan
(1.) He called on an army of angels to help him
(2.) He quoted Old Testament Scripture as authoritative rebuttals
(3.) He changed the subject
(4.) He appealed to a higher authority or power
(5.) He told Satan to "Beat it!"
d. In
verse 3, why did the devil challenge Jesus to change stones into bread?
(1.) He wanted to see if Jesus could really do it
(2.) He wanted to exercise some control over Jesus
(3.) He was mocking and daring Jesus
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(4.) He knew Jesus was very hungry and vulnerable
e. In
these verses, what do you learn about Satan?
(1.) He also knows and can quote Scripture
(2.) He is able to change his tactics as circumstances dictate
(3.) He is easily frustrated
(4.) He tries to tempt at a point of weakness
f. In
verses 8 and 9, why didn't Jesus give in to this temptation?
(1.) He already ruled and possessed the world
(2.) He knew Satan's ultimate agenda was to have Jesus worship him
(3.) He didn't want to interfere with his reason for coming to earth
(4.) He knew that, in the end, he would defeat Satan
g. What
can be learned from the way Jesus handled this power struggle?
(1.) That even in a moment of weakness, we should fight back
(2.) That power is exerted with the "Big Picture" in mind
(3.) That power struggles should be avoided at all cost
(4.) That power can be used without annihilating others
(5.) That God is ultimately in control
* 285. (1 Corinthians 1:18-31) (1 Corinthians 2:1-5)
1. (1 Corinthians 1:18-31) "For the message of the cross is foolishness to those
who are perishing, but to us who are being saved it is the power of God. {19} For it
is written: "I will destroy the wisdom of the wise; the intelligence of the intelligent I
will frustrate." {20} Where is the wise man? Where is the scholar? Where is the
philosopher of this age? Has not God made foolish the wisdom of the world? {21}
For since in the wisdom of God the world through its wisdom did not know him,
God was pleased through the foolishness of what was preached to save those who
believe. {22} Jews demand miraculous signs and Greeks look for wisdom, {23} but
we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles,
{24} but to those whom God has called, both Jews and Greeks, Christ the power of
God and the wisdom of God. {25} For the foolishness of God is wiser than man's
wisdom, and the weakness of God is stronger than man's strength. {26} Brothers,
think of what you were when you were called. Not many of you were wise by
human standards; not many were influential; not many were of noble birth. {27}
But God chose the foolish things of the world to shame the wise; God chose the
weak things of the world to shame the strong. {28} He chose the lowly things of
this world and the despised things--and the things that are not--to nullify the things
that are, {29} so that no one may boast before him. {30} It is because of him that
you are in Christ Jesus, who has become for us wisdom from God--that is, our
righteousness, holiness and redemption. {31} Therefore, as it is written: "Let him
who boasts boast in the Lord."
2. (1 Corinthians 2:1-5) "When I came to you, brothers, I did not come with
eloquence or superior wisdom as I proclaimed to you the testimony about God. {2}
For I resolved to know nothing while I was with you except Jesus Christ and him
crucified. {3} I came to you in weakness and fear, and with much trembling. {4}
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My message and my preaching were not with wise and persuasive words, but with a
demonstration of the Spirit's power, {5} so that your faith might not rest on men's
wisdom, but on God's power."
a. What is our idea of wisdom and power?
b. Are we more likely to abuse the power you have been given at home or at work, with those
you dearly love or those you hardly know?
c. Why is the message of the cross seen as foolishness to those who are perishing and not as
foolishness by Christians? (v. 18)
d. How has God made foolish the wisdom of the world?
e. What does Paul mean by worldly wisdom?
f. How does God save people by the foolishness of what is preached? (v. 21)
g. Paul says that Jews like signs and wonders and Greeks liked wisdom. What does he mean
by these things? Which does our culture prefer today? (v. 22)
h. How is the crucifixion both “power” and “wisdom?” v.24
i. In what way is the message of the cross related to the power of God?
j. Where would you look for true wisdom? For true power?
k. What is meant by the phrase, “the weakness of God is stronger than man’s strength?” (v.
25)
l. What is meant by the phrase, “the weakness of God is stronger than man’s strength?” (v.
25)
m. How has God used the foolish and weeks things of the world? (v. 27)
n. What do people boast about in the church today? (v. 29) How does Paul try to illustrate
that this is foolish?
o. Why has God chosen the weak and lowly to communicate his truth? (v. 28-29)
p. What motivated the Apostle Paul to preach as he did?
q. Do you think that Paul viewed his ministry in Corinth as successful? Why or why not?
r. Why did Paul have fear and trembling? (v.3)
s. What moves people to faith? (v. 5)
* 286. Introduction to Small Groups and Structure 12-126
1. Paul (David) Yonggi Cho begins his book on Home Cell Groups: “In 1961 I
decided to build the largest church in Korea. At that time I thought I was doing it
for God, but today I realize that really I was doing it for my own personal
ambition.” (page 1)
a. He was in the Assemblies of God denomination.
2. His church has grown to 600 members in three years and he reasoned that he
could build the biggest church in the city.
* 287.
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1. Yong Nak Presbyterian Church was the largest with 6000 members. So Cho
took a measuring stick and went over and measured the building and counted the
pews.
2. He believed in goal setting, and set a goal of building the largest church in
Korea.
a. The first year he had asked God for 150 members and had received them.
b. The second year he had asked God to double the membership to 300.
c. The third year he had asked God to double the membership again to 600 and this was where
he was now.
d. Then he asked God to give them five times as many members over the next three years. 600
X 5=3000
e. 150 (X2)=300
(X2)=600
{X5 over five years=3000}
f. Notice that Cho’s method is to build the church by hard work and planning. Is this a good
method?
g. I have taught this is the way to build a church.
* 288.
1. Cho set out to make this happen.
a. Everything revolved around him.
b. He worked with great effort.
c. He tried to do, control, and oversee everything.
d. He said that his ego caused him to be the most important part of everything. (Many pastors
are like this.)
e. He rushed around from early morning to late and night.
f. He could not give up or delegate even one of his responsibilities as pastor.
2. This method works as long as the size of the church does not exceed what one
pastor is able to manage.
a. Discuss the idea of the “200 Barrier”
b. How many goats can one grandmother watch? 5 If she receives 3 more she still has only 5.
5+3=5
c. Cho destroyed his health and was continually sick for 10 years as a result of his efforts to
build the largest church.
3. Only after being destroyed and unable to accomplish his goal by his own
strength did he realize that the Bible spoke of both “public” meetings and “home”
meetings.
a. It was very difficult for Cho to convince his congregation to start “cell” meetings or small
group meetings. This change was not easy.
b. Of their 2400 members only 400 to 600 came to the first group meetings.
* 289.
1. Cho’s efforts at small groups had many failures:
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a. One of the first was the lack of training to lead a group. Some of the small groups he started
were successful and others were not very successful. He called the leaders of the successful
groups into his office and discovered they had some prior training. Cho then began to write
out his sermon notes and give them to the group leaders as lesson guides.
b. Second – there was a lack of control over the meetings. One host would serve tea, the next
week another host would serve rice, then the next fish, and finally some people were serving
steak to the members who attended. This limited who was able to host a group meeting. The
meetings had become “parties” not church meetings.
c. Third – there was a problem of outside speakers. People would invite outside speakers,
which brought all kinds of strange ideas and even collected money for their own ministries.
d. Fourth – some of the people borrowed money from one another or got involved in business
deals with each other that did not always go well. When these economic deals failed, there
were difficulties between the members.
* 290.
a. Fifth – some groups grew very large. When a group was successful, it could easily grow to
more than 50 people and this destroyed the dynamic of “small” groups and also made it
difficult to find a place to meet.
b. Sixths – When offerings were taken in the meetings that were to go to the church, not all of
the money got to the church when it was supposed to. People borrowed from the church
money and some did not pay it all back on time.
c. Seventh – Three other leaders of the church decided to split away and take some of the
groups and start their own church. This was a hostile division and caused great difficulty.
* 291. Order and structure in the church is to aid in accomplishing the
ministry of the church.
1. The goal of the church is not "order."
a. Jesus did not say, "Go into all the world and organize people into groups or classes, or
units." The Bible does say that things should be done in order, but order is not itself the goal.
(1 Corinthians 14:40) "But everything should be done in a fitting and orderly way." This is
only so the real goal of the church can be more readily accomplished.
* 292.
1. The structure of the conjugation must be mission oriented and focused on "going
out" and "bringing others in."
* 293.
1. Does the Bible give us a concrete "pattern" of organization?
a. Should we insist that we may not have Sunday School teachers because they are not
mentioned in Scripture, or people who are involved in Christian printing, youth ministry, or
organized choirs.
b. Should we insist that each congregation must send out missionaries as the Church in
Antioch did or pool their resources in communal living as some in the church at Jerusalem did.
(Acts 4:34-35) "There were no needy persons among them. For from time to time those who
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owned lands or houses sold them, brought the money from the sales {35} and put it at the
apostles' feet, and it was distributed to anyone as he had need."
* 294.
1. Certain internal structures arose out of necessity around certain circumstances.
a. In Acts 6 when certain need existed among certain members, a decision was made to adjust
the congregational structure to meet that need. Individuals were selected to take care of the
problem of food distribution.
2. These structure fall within the bounds of biblical authority and permission and
are based on expedience in accomplishing ministry.
a. They remain under the leadership of the church which remains under the leadership of
Christ. These structures are strategies that arise out of expedience in accomplishing our
biblical mandate.
3. The "nature" of these structure must be clear.
a. We are talking about structures that exist within the "Church" not structures that exist "over"
the church and supersedes it in authority or control. (We are talking about Sunday School and
Choir and not about ecclesial hierarchy.)
* 295. Structure greatly depends upon the size of a church.
1. As a church grows larger, it is not just a larger version of a small church.
2. Each different stage of growth within a church requires different structural
changes.
* 296.
1. As the church in Jerusalem grew, it needed added internal structure in Acts 6.
2. These internal structures promote the discipling process and facilitate the process
of reaching out and making disciples.
* 297. (Illustration)
* 298. (Illustration)
* 299. (Illustration)
* 300. (Illustration)
* 301. (Illustration)
* 302. (Illustration)
* 303. (Illustration)
* 304. Illustrations
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1. What are the different "group" possibilities in your church and what do they do?
a. Do this as an assignment for your church.
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* 305. Three internal structure types
Description
Congregation
Large Group
Small Group
This is the structure of regular
worship when all the people
come together.
This time is intended to be a
celebration and not a dull time.
It is not have to know everyone
or even understand all the
language. We can even worship
with others with who we have
some theological differences.
This is the time for "public"
repentance, baptism,
forgiveness, proclamation, song,
and Communion.
Our focus is upon "worship."
A group within the church that
has a structure that allows it to
expand past the intimate level.
The phrase "Large Group" refers
to the structure not the size.
Like a region within a country,
“Large Ministry Group”
This includes, choirs, ladies'
groups, men's groups, Bible
studies, youth meetings, etc.
The Small Group is a close
group of people that numbers 812 people and choose as part of
their organizing a relationship
with each other.
The important things is the way
this group functions more than
its size, however affects changes
the way it functions.
1. Learn - maybe a Bible Study
or a Sunday school
2. Love - thy meet for fellowship
even though they may say they
are meeting to sing or work
3. Do - a task oriented group.
The accomplishment of the task
is what is important to them.
4. Decide - interested in making
decisions and are often in control
+++ the more the better
The more people who
participate, the better. People
look around and have identity
with this group of believers.
"This is my church."
This is like “national pride.”
In this group my association is
based on my relationship with
and acceptance of the whole, the
church.
10 - 40
These groups need to have at
least 10 members so they don't
take on the character of a small
group. If the number moves
much past 50, then it becomes
difficult for people to remember
the first name of others in the
group.
In this group my association is
based on the purpose of the
group, does it fit me? This size
forces us to sit like a class.
service or ministry (both giving
and receiving service)
Ordered, usually the same for
each meeting
1. Learn - maybe a Bible Study
or topical study or discussion
2. Love - thy meet for fellowship
even though they may say they
are meeting to sing or work
3. Do - a task oriented group.
This group can be very effective
in evangelism if this is their
purpose. People are invited to
the group before coming to
church.
4. Disciple - This has to do with
accountability and Christian
nurture and shepherding.
8 - 12
This group must be kept small
enough that the members can
share face to face and develop a
relationship. In this group my
association is based on my
relationship to the other people
in the group.
This size allows us to sit face to
face in a circle.
Function
Size
Social Need
Organization
Open vs.
Closed
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Identity, unity, sense or unity
Very ordered and structured,
usually led by the pastor or
worship leader
This is an "open" structure
This may be an "open" or
"closed" structure and are often
fluid with a lower level of
individual commitment.
fellowship, personal needs met,
personal relationships
Adaptable and Adjustable, can
easily change from one meeting
to the next
This may be "open" or "closed".
Those who seek to do
evangelism must be "open" and
those that are closed usually
have a high level of
commitment.
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Description
Congregation
Large Group
Small Group
This is the structure of regular
worship when all the people
come together.
This time is intended to be a
celebration and not a dull time.
It is not have to know everyone
or even understand all the
language. We can even worship
with others with who we have
some theological differences.
This is the time for "public"
repentance, baptism,
forgiveness, proclamation, song,
and Communion.
Our focus is upon "worship."
A group within the church that
has a structure that allows it to
expand past the intimate level.
The phrase "Large Group" refers
to the structure not the size.
Like a region within a country,
“Large Ministry Group”
This includes, choirs, ladies'
groups, men's groups, Bible
studies, youth meetings, etc.
The Small Group is a close
group of people that numbers 812 people and choose as part of
their organizing a relationship
with each other.
The important things is the way
this group functions more than
its size, however affects changes
the way it functions.
1. Learn - maybe a Bible Study
or a Sunday school
2. Love - thy meet for fellowship
even though they may say they
are meeting to sing or work
3. Do - a task oriented group.
The accomplishment of the task
is what is important to them.
4. Decide - interested in making
decisions and are often in control
+++ the more the better
The more people who
participate, the better. People
look around and have identity
with this group of believers.
"This is my church."
This is like “national pride.”
In this group my association is
based on my relationship with
and acceptance of the whole, the
church.
10 - 40
These groups need to have at
least 10 members so they don't
take on the character of a small
group. If the number moves
much past 50, then it becomes
difficult for people to remember
the first name of others in the
group.
In this group my association is
based on the purpose of the
group, does it fit me? This size
forces us to sit like a class.
service or ministry (both giving
and receiving service)
Ordered, usually the same for
each meeting
1. Learn - maybe a Bible Study
or topical study or discussion
2. Love - thy meet for fellowship
even though they may say they
are meeting to sing or work
3. Do - a task oriented group.
This group can be very effective
in evangelism if this is their
purpose. People are invited to
the group before coming to
church.
4. Disciple - This has to do with
accountability and Christian
nurture and shepherding.
8 – 12
This group must be kept small
enough that the members can
share face to face and develop a
relationship. In this group my
association is based on my
relationship to the other people
in the group.
This size allows us to sit face to
face in a circle.
Function
Size
Social Need
Organization
Open vs.
Closed
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Identity, unity, sense or unity
Very ordered and structured,
usually led by the pastor or
worship leader
This is an "open" structure
This may be an "open" or
"closed" structure and are often
fluid with a lower level of
individual commitment.
fellowship, personal needs met,
personal relationships
Adaptable and Adjustable, can
easily change from one meeting
to the next
This may be "open" or "closed".
Those who seek to do
evangelism must be "open" and
those that are closed usually
have a high level of
commitment.
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* 306. Cell Structure Model and “Groups”
1. Episcopalian
2. Presbyterian
3. Congregational
* 307.
1. Cell Church - There is a newly emerging model called the “Cell Church” model.
a. The above picture (congregation, large group, and small group) are divisions within a
traditional model of church structure.
b. This model does not have “groups” but “cells”. The cells are the structure in this model.
c. Need graphic or video illustration of this idea.
* 308.
1. Some churches have “no groups” others have “groups added to other programs
in the church” and the third type has the groups or cells as the structure.
a. No groups
b. Groups + other programs
c. Only groups or Cell Church structure In this model the entire church is divided into “cells”
and the traditional leadership is now involved in coordinating and multiplying these cells.
These traditional “elders or pastors” are now called “section leaders” or “block coordinators”
or some other descriptive name.
* 309. A Need for Social Interaction - We need each other.
1. We have needs.
a. As many things in our life and church change around us, some foundational needs remain in
all times and in all places. We have needs that are directly met by other people in the Body of
Christ. These needs are often best met in the context of small groups.
2. We need emotional support and a place to be able to ask deep questions and get
non-critical answers.
3. Throughout our life we are a part of different small groups and this gives
stability to life.
a. We begin in the family, a group of friends near our house and then at school, special
organizations, work, classes in college, or sometimes we form our own new groups. We like
to have a feeling of belonging.
4. We have a need to know and be known, to love and be loved.
* 310.
1. Churches must meet these needs or they will not be likely to be successful.
2. Fellowship is biblical.
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a. A group of young people who are growing in love and respect for each other as they study
the Bible together and then go out to the beach together are what the Bible calls “fellowship.”
* 311.
1. We need ways to develop relationships and to get to really know one another.
2. God has given us spiritual gifts so that we can contribute to the needs of
maturing one another.
a. It is often in the context of small groups that these gifts are put into practice.
3. Christians who come only to the worship service are mission part of what the
church has to offer.
a. People who eat only chocolate are missing something in their diet.
* 312. We are the Church, the Body of Christ
1. We cannot choose who we are related to, we are already connected.
a. At least, this is God’s intention.
2. The world is to see our Christian love and be attracted to what they see.
a. If they must come to a worship service to see this love, many will not come, and those who
do come will find it difficult to see Christian love during a public worship service. Small
groups are simply a better vehicle for conveying this idea.
3. The world is hungry for the “community” of the church and they will look for it
elsewhere if the church fails to provide it.
a. Christian fellowship is having friends who care about you and your well-being, both
spiritual and physical.
b. The world is lonely. It buys insurance and alcohol to make up for what it does not have.
4. A small group has many advantages on the whole congregation:
a. It is flexible and can easily adapt to meet the needs of its members.
b. It is mobile and not located at one place. It can meet anywhere, homes, office, or outside.
c. It is inclusive. You are missed if you are not there.
d. It is personal. My needs are important.
e. It stretches us in our Christian life as we do ministry and face the problems and challenges of
our fellow Christians.
f. It becomes an excellent form of evangelism. The true friendship of the small group will be
noticed by the world.
* 313. Four Ingredients for Good Group Life
(Acts 2:42-47) "They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to
prayer. {43} Everyone was filled with awe, and many wonders and miraculous signs were done by the apostles. {44} All the
believers were together and had everything in common. {45} Selling their possessions and goods, they gave to anyone as
he had need. {46} Every day they continued to meet together in the temple courts. They broke bread in their homes and ate
together with glad and sincere hearts, {47} praising God and enjoying the favor of all the people. And the Lord added to
their number daily those who were being saved."
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1. Nurture –
a. this is the apostles’ teaching. We must have spiritual strength.
2. Worship –
a. Worship is to God and it also helps reset our mind and heart to an attitude of service instead
of bitterness. It is possible to worship in small groups, but I feel this is even more effective in
the whole congregation. Group worship cannot replace congregational worship.
3. Community –
a. “together and had everything in common” – This happens as we share needs, and bear one
another’s burdens.
4. Ministry –
a. “they gave to anyone as he had need” – (The author uses the word “mission” hear, but I
think the word “ministry” is much better.
* 314.
1. Each group can combine all four of these elements together in different degrees.
a. Nurture – similar to (learn)
(1.) 50% nurture
17% worship
17% community
17% ministry
(2.) Sunday school, Bible school, Book discussion groups, new believer’s class, confirmation class
b. Worship – similar to (do)
(1.) 17% nurture
50% worship
17% community
(2.) Choirs, music groups, renewal groups, praise groups
17% ministry
c. Community – similar to (love)
(1.) 17% nurture
17% worship
50% community
17% ministry
(2.) support groups, men and women fellowships, youth fellowship, care groups
d. Ministry – similar to (disciple or do )
(1.) 17% nurture
17% worship
17% community
17% ministry
(2.) gospel teams, social action, visitation groups, evangelistic Bible studies, service groups
e. He adds “koinoina or fellowship” group which he says balances all four components at 25%
each
(1.) It is this type of group that the author thinks is best and that he wishes to use to build Cell Churches.
2. Look at your church and see what area is lacking in your church now. Make a
list of areas of deficiency. What do you need to develop?
* 315. Nurture
We must continue to take in more if we are going to be able to continue to function in ministry. (Comment on study for
personal growth instead of just for ministry preparation.)
1. (John 15:8) "This is to my Father's glory, that you bear much fruit, showing
yourselves to be my disciples." If we want people to bear fruit, then they must be
feed.
2. (Acts 2:42) "They devoted themselves to the apostles' teaching and to the
fellowship, to the breaking of bread and to prayer."
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a. Prayer is a part of what is described in Acts 2. Take time to talk about prayer and explain
prayer as faith in God to act. (The false idea of the “work” of prayer.)
b. Many prayers have words of praise and worship in them. We recognize who God is.
c. Our sense of responsibility is increased in prayer. It is hard to pray for something without
becoming willing to become involved in being the answer to that prayer.
d. The author suggest the idea of taking the Communion service in your group meeting. This
would create problems in some settings.
e. The author also connects the idea of the communion service with eating together and says
that eating together builds fellowship. It is true it builds fellowship and unity, but I do not
think the Communion service is the theological basis for eating together.
f. The early church shared many things in common. They felt a physical responsibility for one
another. This creates a sense that someone cares about me.
g. They studied the Bible as part of their nurture. Learning is an essential part of growth.
3. We must prepare the Bible study and be prepared for the group meeting.
a. We prepare so we can “guide” the discussion, not so we can “teach” the class.
b. Preparing helps us in what questions to ask to guide the group.
c. We can prepare by doing the following steps:
(1.) Get some background information on the text or idea.
(2.) Study the passage first without guides or help. Look at people, places, causes, effects, and repeated words
or ideas.
(3.) Ask, what meaning does this passage have for my people today in my group?
(4.) Take a study guide and work through the questions.
(5.) Prepare your goals. What do I want my people to get form this passage.
(6.) Use a series of discovery questions.
4. Encourage discussion and participation.
a. Ask questions, encourage, summarize, offer insight when needed.
b. Expect the text, not the leader to answer the questions.
c. Stay in the passage under consideration
d. Work for a balance of participation.
e. Ask questions, don’t lecture.
f. Let more than one person answer a question.
g. Acknowledge answers by listening carefully.
h. Include everyone by directing activity toward the quieter members. (You may ask them to
read.)
i. Pace the questions so that you finish at the time allowed.
5. Summarize discussion
a. Summarizing helps to draw attention to the main point
b. Summarizing helps the main point not be forgotten or lost among other discussion.
c. Summarizing helps to create a transition.
d. Summarizing can lead to application.
* 316. Worship
We worship God primarily because God is worthy of receiving our praise and honor.
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1. In John 4 Jesus speaks to a Samaritan woman about worship. He notes two
things about worship
a. God is looking for worshipers. (John 4:23) "Yet a time is coming and has now come when
the true worshipers will worship the Father in spirit and truth, for they are the kind of
worshipers the Father seeks."
b. God wants us to worship him in spirit and truth.
2. God has created us with creativity and we may find different expressions of
worship to God.
a. Remember that the “spirit” aspect of worship which tends to be creative, must be balanced
with the “truth.” (The English text says, “Some groups have even danced their worship.”)
* 317.
1. We need to be careful about judging someone else’s worship through our
culture.
2. We can vary our worship practices from time to time.
* 318. Community
We cannot live as Christians in isolation. We need others to lift us up and help us at times.
1. Christian community is created based on our joint experiences of God at work in
us.
2. This is more than just being “related” it means “involvement.”
3. By doing things together we come to know one another.
4. We can schedule time in the meetings for people to talk about themselves.
5. We can also plan time outside the meetings to do things together.
* 319.
1. By discussion specific application of the Bible study we can come to see the
situation of the others in our group.
2. We should accept and enjoy diversity. (provided it is biblically acceptable)
3. Acknowledge each other’s strengths and differences.
4. Care for the needs of one another.
5. All of this comes down to communication.
a. On one hand we cannot hide our feelings, and on the other people cannot know our thoughts.
Symptom
Members come late
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Problem
Croup pattern to start late. Exact time
not clear.
Approaches
Set definite time. Begin promptly. Discuss with group: "We're
having trouble getting going. Is it too early? Are there conflicts?"
Let members respond.
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Agreed-on preparation not completed
Too much expected. Not clear how it
relates to what group will do. Lack of
commitment (may relate to being too
busy and other priorities).
Be realistic. May need to change expectations. Check to make sure
group understands and agrees to preparation.
Quiet members
Questions asked are too hard or too
easy; not enough observation questions
asked. Not prepared. Lack of openness.
Leader and others not handling silence,
jumping in too quickly.
Follow sequence of observation before interpretation. Have quiet
member read passage out loud. Remind members: "Verbal people need
to hold back at times; quiet members need to force themselves to speak
up. Direct questions (not one no one else can answer) to quiet person.
On an application question, do a round where each person in the circle
responds. Allow time after question for people to think.
Overly talkative members
Outgoing. Doesn't like silence. Sees
things quickly.
Talk to privately. Mention that we need silence after some questions to
look and reflect. Ask help in drawing out others. (Suggest he ask,
"What do some of the rest of you think?")
Issue causing disagreement
Verbal people "win out." Tangents. Not State ground rules. Try to stick to passage or subject at hand. Suggest
accepting differences.
they discuss problem after the meeting. Agree that there are
differences of opinion on this; on what can we agree?
Always-right members
Knows right way for everything. Knows Avoid arguing right and wrong with person. Put focus back on pasonly right interpretation of passage.
sage, to collect more data and summarize. Let facts clarify. Help group
look for alternatives and see "right" person's frame of reference. "In
what circumstances might John's interpretation hold true?"
Disagreers
"But" is favorite word: "That's true,
but. . ." May hold group back from
action or conclusions, causing group to
stagnate.
Give feedback to disagreer: "What exactly causes your hesitation?"
Confront group with choice of holding back (no risk) or going ahead
(with risk but also growth): "How can we get around this objection?"
Pacing slow or fast
Too much time on some parts. Little
interaction. Questions too simplistic (or too
general). Full answers not sought.
Application too general.
Plan time for each component. Move parts along with good transitions.
Test study questions with a coleader; are they clear, open but not overly
general? Ask for specifics in sharing. Push for all of answer: "What
else?"
Conversational prayer stifled
Lack of trust. New to members. Not aware Spend more time building community and praying for needs. Pray in
of specifics for prayer.
direct and specific statements or requests. Discuss conversational prayer;
pray on one topic before moving to another. Respond to study in prayer.
Group ingrown; no growth or
mission
Purpose not clear. Study not motivating.
Plan non-threatening activities to which you can invite others; have
Limited sense of growth of Cod's kingdom. active outreach where new members are added to and cared for by small
Fear.
group. Center Bible study and worship on character of God, purposes of
God, aspects of group life or life of the church.
Superficial sharing
Leader not setting example. Application
not specific. Community building not
challenging growth as a group.
Plan community exercises carefully for stage of development. Ask for
specifics in sharing. Be open and specific in own sharing. Meet in oneto-ones outside group for sharing and prayer.
Members with ongoing problems
Problems dominate group life. Member
monopolizes group with personal crises.
Talk individually to the person, suggesting resources for help (counseling). Help group see its purpose, identity. (Church groups are not
therapy groups.) Continue in prayer and loving support.
* 320. Ministry (author says Mission)
1. Churches that use the Cell church model, assign ministry functions to their small
groups.
a. They have no other way of accomplishing ministry.
b. Each group may adopt a foreign missionary, or be responsible for cleaning the church or
some other function.
2. Often this includes outreach and social action.
a. This social outreach should have an evangelistic component.
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* 321.
1. There are several reasons for doing outreach:
a. Jesus has commanded us to do so.
b. Those who are in need require our compassionate assistance.
c. Our involvement increases our faith and our own experience of Christ’s love and power.
2. Who do we reach out to? Who is the object of our good works? (believers or
non-believers)
* 322.
1. We must communicate the need to participate in acts of ministry and service to
others.
a. (volunteerism, and donorism)
b. (Hebrews 10:24) "And let us consider how we may spur one another on toward love and
good deeds."
2. These acts of outreach may be ongoing or done weekly or as single projects.
3. Groups need to undertake actions that are within their ability to actually achieve.
4. Members within the group need to be prepared and trained to do the job they are
trying to do.
* 323. Leadership – The critical factor
1. Good leadership helps a group reach its potential by helping the members clarify
their purpose and reach it.
2. Christian leadership is not easy. Moses was reluctant to be a leader.
3. Jesus spent much time in training twelve men as leaders.
a. Peter was not always what he should have been, James and John quarreled and Judas
betrayed Jesus. All the disciples deserted Jesus.
* 324.
1. Because God gives Spiritual Gifts to his church, he gives gifts that help with
leadership.
a. He gives these gifts often enough to supply the need of his church.
2. People often give reason for not leading:
a. (Why? What is the reason for these answers?)
b. “I am unable to lead” – we may find formal leadership uncomfortable
c. “I am unwilling to lead” – people may feel this but not say this, Why? Spiritual problem?
d. “I am not sure I can lead” – this may be inexperience or lack or training
* 325.
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1. If the small group is people joined together to meet needs and do the ministry of
the church, then the function of the leader is to help this to happen.
2. The purpose of leadership and the approach to leadership is different than the
world’s model.
a. A servant serves by leading
b. A leader leads by serving
3. The leaders usually serves the small group by:
a. Reminding the group of its purpose and vision. The leaders sets this and maintains it.
b. Initiates activities – the leader helps members get to know one another in and outside the
group meeting time.
c. Encourages others – The leaders involves people in the activity of the group and thus causes
the members to use their gifts for God.
d. Setting expectations – The leader models what others should do by being open and willing
to serve.
e. Organizes logistics – the leader is responsible for making sure the logistics of the meeting
are resolved and that they are communicated to all.
* 326.
1. It is possible to look at the list of qualifications for elder and deacons and
consider these as they might apply to a small group leader.
a. I am not saying that a group leader must meet these qualifications, but by looking at this list
we can get a biblical starting point for what a “leader” should be.
2. You can add to the list these things:
a. Commitment to grow in our relationship with Jesus Christ.
b. Commitment to get involved in other people’s lives.
c. Commitment to influence others.
3. Small group leaders are not born, they are developed.
a. It is possible to learn and develop sills useful in group leadership.
b. Listening skills – I may need to bite my tongue. (James 1:19) "My dear brothers, take note
of this: Everyone should be quick to listen, slow to speak and slow to become angry,"
c. Asking questions – ask non-threatening questions that cause people to think and that draw
them out and into participation in the group.
d. Improve participation in discussions. – The leader is often tempted to give a lecture or
sermon, instead of including others in the discussion and the process of discovery when
studying the Bible.
e. Understand group life and group dynamics. – By studying and understanding this, you can
better guide it.
f. Communicate care, warmth and reassurance – We can develop our people relation skills.
We need to avoid a separation of clergy and laity. As the leader we can do much to level the
playing field.
g. Reflect openness within the group – we need to pay attention to the comments of members
and communicate that they are valued. What they say and think matters. We are not just
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trying to get through a lesson. (“Well, if we don’t move on we are never going to get finished
with this.” But “getting finished” with a less is not the objective. )
h. Involve the members in the ongoing life of the group. Ask others to help with the
mechanical task of the group. Develop group ownership.
i. Help solve problems – The leaders should be able to detect problems developing within the
group early and take the initiative to sort out problems that may harm the group dynamic.
(Example - disagreement between two propel or domination by one person.)
j. Be prepared for the meetings – we med to understand the topic and what should be
discussed. This takes time and discipline on our part to do this in advance.
k. Develop and train future leaders – We must constantly be asking, who in this group could
mature into a future leader?
* 327. Sharing Leadership
1. The success or failure of a group does not depend completely on one single
leader.
2. An informal leader is anyone who influences the group to reach and meet goals.
3. If you are the designated leader of the group, you should encourage others to
express their ideas and participate in working toward the group’s goals.
* 328.
1. In the first few meetings the formal leader must direct and set the course, but
later, after others understand the goals and direction of the group, they too may take
steps to move the group in that direction.
a. (The group must be “our” group and not “his” group.)
2. Different people play different leadership roles in the group:
a. (often non-formal)
b. Timekeeper – watches the time and keeps things moving, speeds up or slows down
movement
c. Starter – initiates action in the group by suggesting concrete steps in a certain direction
d. Information and opinion seeker – constantly testing the water to see if everyone is following
along in agreement or if all options and all information has been considered.
e. Information and opinion giver – gives other possibilities to be considered, and makes sure
all options are heard
f. Active listener – focuses attention on the person talking and ask clarifying questions. Helps
guide the person speaking so they cover they subject completely and clearly.
g. Clarifier or communication helper – restates what was said and helps to clarify
understanding, helps avoid misunderstanding. (clarifies what an individual has said)
h. Summarizer – summarized the discussion of the group (clarifies what the group has
discussed)
i. Diagnoser – identifies and analyzed the problem a group has in performing a task or with an
idea. (“Well, you are saying this, but all of these things come from this root problem.”)
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j. Problem solver – works to resolve conflicts, promotes compromises or solutions. (Some
people stir things up and continually interject new issues, this person seeks a unified position
that all can accept.)
k. Tension reliever – often creates a break from stress and strain by inserting humor or some
other diversion.
l. Encourager – brings out the best from each by encouraging their good points and
encouraging movement in positive directions.
m. Evaluator – evaluates how well the group is functioning based upon agreed upon norms or
goals. This person decided whether we actually accomplished anything useful or not. This
person also evaluates whether we are playing by the rules of the group.
* 329. The Life Cycle of a Group
The author divides the life of a group into four stages; exploration, transition, action, and termination. He may have taken
this idea a little too far and this may not be actually true.
1. Exploration –
a. People evaluate whether they feel a part of the group or not. The key question is am in
included. People want to know if they are included in three ways:
b. People – are these my kind of people. Do I feel included as one of these people? Do I want
to include these people in my life?
c. Power – Will I be included in the decision making process? Will my opinion count?
d. Purpose – How will the group use its time? Will the group meet my personal needs?
2. Transition –
a. At this point there is conflict on the three issues of “people, power, and purpose”.
b. The people begin to get to know one another and the “politeness” is taken away. People
seek to accomplish their own goals and to test the boundaries of the group and the people in the
group.
c. We are afraid of conflict, but conflict in inevitable.
d. Communication is the key to a successful transition. The conflict will come, we must deal
with it openly.
e. The leader must turn over part of his power and control over to the group. The “group”
needs to respond to difficulties, not just the leader.
f. Some people suggest a group covenant at this point. A covenant should include:
(1.) Content – what we do when we are in the group.
(2.) Commitments – what we expect from each other. (attend, pray, share, meet outside)
(3.) Boundaries of group – who is a member, how long do we meet, is the group open or closed?
(4.) Climate of group – is it warm or formal, honest, open
g. Solving these initial transitional difficulties clears the way to productive meetings.
3. Action –
a. Members are free to be themselves.
b. People feel free to talk.
c. People are free to do ministry and use their gifts.
d. This is where things are actually accomplished.
4. Termination –
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a. Some groups plan an end to that group.
b. This is not a lifetime commitment.
* 330. A Strategy if Small Groups in Your Church (A Cell Church
Structure)
1. Your church must first determine its “purpose” and then its “strategy” for
reaching that purpose, and then it can look at the “structure” that is best for
accomplishing its strategy and purpose.
a. See the notes on purpose and planning and developing a church’s purpose.
2. The Cell church as changed its traditional structure into a structure for
organizing and multiplying cells.
a. The pastor remains at the top of the structured as the carrier of the vision.
b. Regional coordinators or leaders over leaders are the second level of organization (these
may be paid in large Western churches)
c. Cell group leaders are the third level of structure and they preside over their own cell group
3. Training and encouragement is the function of this leadership structure.
* 331.
1. The regional leaders conduct training and provide encouragement and oversight
of the cell group leaders that are under them.
2. Classes for new cell group leaders must be ongoing in a large growing church.
* 332. Job Description: Small Group Leader
1. The primary job of the small group leader is to model Christian discipleship.
2. The following qualifications are important:
a. A regular devotional and prayer life
b. Good family relations
c. Good physical and emotional health
d. Involvement in the local church
e. A commitment to the mission of the church
f. A regular financial contributor to the work of God
* 333.
1. The small group leader plans and conducts small groups, seeing to it that each
meeting includes all four elements.
a. Nurture: Being fed by God to grow into the likeness of Christ through Bible study, Christian
literature, tapes, sharing
b. Worship: Praising and magnifying God by focusing on his nature, actions and words;
prayer, singing, praises, readings, creative expression
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c. Community: Fellowship centered around shared Christian experiences; sharing needs
(spiritual and physical), having fun, developing spiritual gifts, encouraging prayer partnerships,
interceding
d. Mission: Reaching out in Christ's love to people in need; helping the group focus on the
need for a mission from the start facilitating training of small group members in evangelism;
helping the group define its mission and plan a strategy for accomplishing it
2. The small group leader helps members make a covenant together about commitments to one another
a. (pp. 142-43).
* 334.
1. The small group leader is a shepherd for the group members.
a. Meets with members on an individual basis to encourage their spiritual growth and their
involvement in leadership training and other church events
b. Disciples one or two members to become co-leaders and to assume responsibilities
c. Encourages regular church attendance by each member
d. Regularly prays for group members
2. A small group leader submits reports as needed and informs the small group
coordinator or pastor of specific needs of small group members. He or she is willing
to be trained further:
3. Meeting with small group coordinator or pastor, as needed
4. Attending regular training sessions as provided
* 335. Preparing for and Leading a Small Group Meeting
1. Group vision
a. Describe what you want your group to be like. (Be realistic!)
b. Explain what you want your group to accomplish in your church, in their neighborhoods.
c. Motivate your group to reach goals.
d. Others will be motivated as you share your personal vision with them. Developing vision
and committing oneself to it is often a gradual process.
e. Encourage the four components in your group.
f. Call people to commitment
2. Group activities
a. Meet weekly.
b. Your nurture period should set the theme for each meeting. Try to pick activities for the
three other components which come out of your time of nurture. ,
c. Try new ideas. Tradition is not always best.
d. Use experiences which are appropriate for the stage of group development.
e. Time each activity so that your meetings begin and end on time.
f. Spend time during the week with individuals.
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g. Spend time during some weeks doing group activities (meals and the like)
3. Group process
a. Set the tone.
b. Be early to the meeting. This sets a good example for others to follow and shows your
commitment and delight in the group.
c. Greet each member by name. Vary comments, but let each know he or she is welcome.
d. Discern and deal with any immediate concerns on people's minds. Set a time for later
discussion with those involved if a matter only involves one or two others.
e. A leader models or sets the tone for the sharing that will go on. Your level of risk, trust,
caring and sharing will be what other members will see as the "norm" for this group.
4. Facilitate discussion.
a. A circle without barriers is best for group discussion. If any come in late, make sure they are
brought into the circle.
b. Ask questions; don't lecture.
c. Let people think after you have asked a question or asked for sharing. Relax. Don't fear
silence.
d. Never answer your own questions. Reword a question if the meaning is not
e. Don't stop with one person's answering or sharing. Ask, "What else do you see?" or "What
other ways are there?" or "Does anyone else have a different perspective?"
f. Don't struggle to get exactly what you think is the right answer. Better to let a few
questionable responses go by than to discourage people from talking. However, if it is a matter
of basic truth or the answer is wide of your aim, say something like "That's an interesting point
of view. Does anyone else have a thought about this?" Avoid leaving an impression of
confusion. Rather, sum up briefly, "I appreciate your sharing. I guess my thoughts are ...
because
g. Acknowledge each person's answer. Let each one know (verbally and non-verbally) that you
are listening and that you appreciate the contribution. If it will help, ask clarifying questions:
"Could you explain more?" Be natural in responding. If the idea is something new, simply say,
"I hadn't seen that before. Thanks for pointing it out."
h. Try to have all included in group discussion. At times you may want to call on people. Don't
give someone on whom you're calling the question no one can answer. Make them obvious or
easily answered questions.
i. If someone talks too much, a helpful comment is "Let's hear from someone who hasn't had a
chance to comment yet." Strive for balanced participation.
j. Keep sharing current and personal.
k. Avoid quoting other sources, speakers, preachers, commentaries, books or experiences that
are months or years removed from the group meeting.
l. Encourage people to share things God has done in their lives this week or during the
meeting.
m. Keep sharing appropriate; too much personal sharing too close to a group's beginning can
seem out of place and threatening.
5. Facilitate involvement and commitment.
a. Delegate responsibilities, using people's talents and gifts.
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b. As the group develops, decide on some goals together and commit yourselves to one
another's and the group's growth (covenant).
c. Meet often with others outside of group meeting—prayer partners, meals together and so on.
d. Give opportunity for members to succeed. Encourage them if they fail.
* 336. Preparing and Leading a Bible Study
1. Before you begin, remember . . .
a. It takes time—a minimum of two hours' preparation a week if you use a Bible study guide
for nurture, a minimum of six hours if you are writing your own study.
b. It is the Holy Spirit that will speak to people through the Bible. He is at work in you, in
others and among you all as you study together.
c. Preparing a group Bible study
2. Read through the entire book you will be studying.
a. Observe main themes, repeated words, main characters, principal divisions.
3. Look up historical background on the book.
a. (Some of this can be picked up by reading the book itself.)
4. Study each specific passage thoroughly on your own, even if you are using a
guide.
a. Make observations on each paragraph.
b. Title paragraphs.
c. Ask what is significant about what you have observed. What does it mean?
d. How does each paragraph fit into the theme?
e. Write down what you think is the main theme of the passage.
f. Ask what meaning this passage has for you. What is God asking you to do to practice the
truth of this passage (believe, repent, obey)? Study the passage until it grabs you personally. If
the leader has met God through the Scriptures, excitement about the passage will come through
to others, too.
* 337.
1. Work through the study guide, answering every question.
2. Prepare your goals and questions.
a. Write out the purpose for your study based on the main idea in the passage. What meaning
does that central truth have for each person in your group? The same central truth can have
many applications. Therefore, application varies from person to person and group to group.
Does this application have application for your group life together?
b. Write (or choose from your guide) questions for your group study. D Concentrate on those
questions which center on the main purpose of the study.
c. Throughout the study questions ask which cover observation, interpretation and application.
Don't leave all the application until the end, in case you run short of time.
d. Check questions out for clarity and brevity. Do they cover the material and move the group
smoothly through the passage? Does one question lead to the next? Are you comfortable with
the wording? If not, reword the question, keeping the content the same.
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3. Develop an introduction which excites the members about the study.
a. Use needed background information.
b. Review past studies if they lead into ideas for this study.
c. Build curiosity.
d. Don't give away the central truth, but help focus their thoughts on the content.
e. Establish a point of identification between the group and the passage.
f. Help people to get personally into the scene: "What do you feel, see, smell,
4. Pray for yourself and your group throughout this preparation.
* 338. Leading the Bible study
1. Lead the group to discoveries through good questions.
a. Christ often used a discovery method of teaching (Lk 7:40-43; 10:25-37).
2. Be sure not to ruin the joy for others by simply telling them what you have
found.
3. State the ground rules at the first meetings and review them periodically.
a. They are the following:
b. Approach the Bible fresh, open to learning as you would study a good textbook.
c. Avoid leaning on information from outside sources; let the text speak for itself.
d. Expect the text, not the leader, to answer questions.
e. Stay in the passage under consideration, and stay on the point under discussion.
4. Pace the study within the time limit.
5. Give ample time to the main point of the passage.
* 339.
1. Don't get bogged down in unimportant details; keep the discussion moving.
2. Be prepared and sensitive enough to depart from your study and deal with real
problems in individuals' lives.
3. Summarize from time to time and at the end.
a. State clearly and concisely the points the group has discovered. Emphasize the main point
of the passage that the discussion brought out.
b. Don't use the summary to give the group information you did not get into the study. Do this
only if you are short of time and want to cover a point.
* 340.
1. Emphasize the specific applications and plans of action which the group came to
because of the study.
2. Help members make specific applications from the study to their own lives or to
your group life.
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3. Allow time for sharing and prayer.
* 341. Your training curriculum should include:
1. Building a vision for small groups in our church
2. The place of small groups in our church
3. The forgiveness of Christ and our life together
4. How to study the Bible
* 342.
1. Leading a group Bible study
2. Nurture—what, why, how
3. Worship—what, why, how
4. Mission—what, why, how
* 343.
1. You, the leader
2. Leading others
3. Communication—one-to-one and small group
4. Starting a small group
5. Stages of a small group
6. Troubleshooting in small groups
7. Planning small group meetings
8. Training others in your small group
* 344. (title slide for 12 steps)
* 345. Step #1 - Planning to Plan
1. This is planning that takes place before you begin to plan the small group.
a. You are asking “What is my situation,” “who am I,” and “who will help?”
2. We need to identify, secure, and coordinate the resources and conditions
necessary for the planning of a small group ministry.
a. Resources are the tangible things you have to work with like people, time and money.
b. Conditions are the spiritual, emotional, and circumstances you have to work with.
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c. Identifying means that we recognize and select the resources that will be needed to
accomplish our planning task.
d. Securing, means obtaining the right to use the necessary resources.
e. Coordinating means that you assess what you actually have to work with and that you bring
it together in the best possible fit.
3. You must know where you stand in the leadership hierarchy.
a. The more authority you have, the more ability to make final decisions, the faster you can
effect change.
b. There is often a struggle with new ideas.
c. People resist change.
d. You must accurately assess your status and may need to work to enhance that status in order
to be heard.
* 346.
1. You must get permission to proceed with the idea of planning of a small group
ministry.
a. Who, or what body grants this permission?
2. You will need help in planning. You will need a team to help you plan.
a. Pick the members carefully.
b. Include key people who may be able to help you in influencing change.
c. Discuss team size. There are advantages and disadvantages to having many or few members
on a planning team. Discuss teams of 3 to 12 members.
d. Develop a prospective list of people who can help you plan.
e. Pray over this list.
f. Define the purpose of the planning team and its goals.
g. Develop brief job descriptions for what will be involved for those on the planning team.
What skills and duties will be required?
3. You will need to hold a first planning meeting of the planning team.
a. Review the small group needs of your church.
b. Explain what is involved in planning small group ministries.
c. Discuss organization within the planning team.
d. Set and arrange tentative schedule for meetings.
e. Realize that you are bound by authority, time, and money in the task that you are
undertaking.
f. Pray for each other and the planning process.
* 347. STEP #2 - Understanding Authority
1. (Proverbs 19:21) "Many are the plans in a man's heart, but it is the Lord's
purpose that prevails."
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2. Before getting into the actual planning process, we must clarify specific
authority (power or control) issues within your church as they relate to your smallgroups-ministry planning team.
a. What authority, if any, does your planning team possess to plan and start a small-groups
ministry?
b. Likewise, what authority, if any, will future leaders have in overseeing the ongoing smallgroups ministry?
3. Authority is the right or authorization to decide and implement decisions;
delegated right or power to act.
a. First, authority is essentially power, the power to decide and act. Within every church there
are groups and individuals who have power, the authority to make decisions and take action.
b. Second, authority in the church is frequently delegated power. The pastor and/or official
governing board entrust other individuals, committees, etc., with the power to plan and lead
various ministries within the church.
4. The team's power to make independent, self-directed decisions is directly related
to the amount of control the leadership in your church wants to delegate or retain.
a. Control is applied power, the ability to control situations, decisions, actions, etc.
b. It's common for strong (autocratic) pastors to retain all control; simply put, they make all
major decisions within their churches.
c. In other churches the power is shared among the pastoral staff and the appropriate governing
board or boards (elders, deacons, etc.).
d. In a few rare cases, the governing board holds all the power to control. Who's in control at
your church?
* 348.
1. Authority Levels - There are different levels of authority.
a. LEVEL ONE—NO AUTHORITY. The pastor, pastoral staff, or governing board retains all the
power to make decisions. The planning team must seek and secure approval for all major and
minor decisions related to the groups ministry.
b. LEVEL TWO—SOME AUTHORITY. The pastor, pastoral staff, or governing board delegates
some power to make decisions.
c. LEVEL THREE—ALL AUTHORITY. The pastor, pastoral staff, or governing board delegates all
power for making decisions.
2. Decision Making
a. When it comes to authority it all boils down to decision-making — who makes the
decisions? Who determines how the group’s ministry fits into your church?
b. Decisions dealing with the nature of and purpose for the small-groups ministry.
(1.) Should we have a small-groups ministry?
(2.) What should a small-group ministry in our church seek to accomplish?
(3.) How will small groups fit into our church programming?
(4.) Can non-church members serve as group leaders?
c. Functional decisions focus on implementing the groups ministry. - Organization
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3. It's helpful to sort out decision making authority—applied authority—among the
players in small-group ministries.
a. Here are some flexible guidelines on who makes what decisions.
b. Top Leadership
(1.) Philosophical questions (for example, why have a groups ministry, how small groups fit into the church's
ministry "style," application level, extent of use in the church environment, etc.)
(2.) Selecting the planning team
(3.) How much authority to delegate to the planning team; to what degree do they want to supervise the
ministry?
(4.) Approving the planning team's plan (goals, structure, and leadership) and budget
(5.) Evaluating the group ministry's effectiveness based on the church's overall goals
c. Planning Team (and Later, the Groups-Ministry Team)
(1.) How to structure the groups ministry
(2.) Budget formulation
(3.) Selecting and training group leaders
(4.) Further building and promoting the groups ministry
(5.) Evaluating the overall groups ministry in light of the previously established goals
d. Individual Groups
(1.) Application questions (day, time, place group meets, etc.)
(2.) Agenda (how the group organizes its time)
(3.) Procedures (the educational and group methods used)
(4.) Evaluating their own group's objectives and aims
4. Clarifying Authority –
a. Clarifying your authority involves answering three fundamental questions:
b. Who says you can plan a small-groups ministry for your church?
c. What authority (power) do you have, or what decisions can the planning team make and not
make as they plan?
d. If necessary, who must approve the team's plan and/or budget prior to implementing the
plan?
e. To find answers for these questions, first ask your pastor.
* 349. Step #3 Understanding your Church
1. This step provides you with and, hopefully, clarifies vital information relevant to
your groups ministry; it helps you understand your church's unique "personality."
a. This is getting a realistic picture of your church with facts which support why you think the
way you do.
2. Content Audit –
a. A context audit is the systematic process of identifying and understanding the various interpersonal, organizational, social, historical, and spiritual dimensions that characterize a church.
It's a formal procedure aimed at securing information that describes the church's unique
characteristics.
3. WHY IS A CONTEXT AUDIT IMPORTANT? a. At some point along the way you may have to defend one or more decisions made by you
and/or the planning team.
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b. To identify specific characteristics that, when taken as a whole, constitute your church's
distinct personality.
c. To provide a basis for making informed decisions about the group ministry's organization
and administration, resulting in a groups ministry tailored to your church's specific needs.
d. To furnish a rationale for explaining to the church leadership and potential participants why
certain decisions were made.
e. To serve as a partial basis for evaluating the group ministry's effectiveness.
4. But is a context audit really necessary? No, not really.
a. You can plan a small-groups ministry without doing an audit and no one may even know the
difference. Yet the chances of developing a successful small-groups ministry increase and an
audit provides the specific information you need to tailor a small-groups ministry to the unique
needs represented in your church.
* 350.
1. HOW TO CONDUCT A CONTEXT AUDIT a. All context audits must deal with four issues: what to ask, how to ask, who to ask, and when
to ask.
b. What Should Be Asked?
(1.) How would you describe your church?
(2.) What information do you need to plan a realistic, effective small-groups ministry?
(3.) What questions do you need to ask in order to answer these questions?
(4.) Church Demographics - Knowing the church's age, affiliation, size, location, membership characteristics,
etc., is very important, especially when determining what type of groups are best utilized in your context.
(5.) CHURCH'S PREVIOUS HISTORY AND BACKGROUND WITH SMALL GROUPS—Knowing where
the church has been helps in knowing where it needs to go. Specifically, it's very useful to find out about any
small-groups ministry successes or failures the church has experienced in the past.
(6.) AMOUNT OF SUPPORT YOUR PASTOR AND CHURCH LEADERS HAVE FOR A SMALL-GROUPS
MINISTRY—Do your pastor and other church leaders favor starting a small-groups ministry?
(7.) LEADERSHIP CONTEXT IN WHICH THE GROUPS MINISTRY MUST EXIST AND OPERATE—
Every church has a ministry or leadership context that affects how church programs are planned and how they
operate.
(8.) NEEDS EXISTING WITHIN THE CHURCH THAT ARE APPROACHABLE THROUGH A SMALLGROUPS
c. How Do You Ask?
(1.) Individual audit - The quickest but least accurate method is to have one person conduct the audit (a pastor,
elder, planning team member, etc.). Relying on personal experience, this individual answers the audit questions
and secures the necessary information without involving anyone else.
(2.) Collaborated Audit - Teamwork is best. The planning team, working together, can conduct the audit as one
of their first tasks. To start, have the team determine what information or questions are needed.
(3.) Survey Audit - A third option is to conduct a survey among the adult members/regular attendees in your
church. However, rarely can a survey provide you with all the audit information you need. Therefore, when
used, a survey is usually just one part in a context audit. Surveys are especially useful in determining church
leaders' and adult participants' attitudes toward small groups and identifying the existing needs small groups can
seek to meet.
d. Who Do You Ask?
(1.) The question you want answered makes a big difference in who you ask. Rarely can any one individual
answer every question in a context audit. In fact, in some cases you don't have to ask anyone at all. Church
records can provide lots of useful information.
(2.) A good strategy is to ask the church clerk (or whatever your church calls the individual who maintains the
church records) for any factual, historical information.
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(3.) Ask older members serving on your governing board for information on the history of small groups in the
church.
(4.) Ask your pastor how he or she feels about a small-groups ministry.
e. When Do You Ask?
(1.) Avoid waiting until the last minute.
(2.) It's a good idea to make up a schedule to guide the information-gathering process.
2. A CONTEXT-AUDIT TOOL
a. How old is your church/parish? ____Years old
b. How large is your church (adult or family members/regular attenders?
c. On average, how many adults attend your Sunday (or whatever day) morning worship
service(s)?
d. Where is your church/parish located? In a city/urban setting, the suburbs or rural town.
e. Which of the following best describes your church/parish's governing system (polity)?
(1.) "Congregational" (Baptist, Brethren, Evangelical Free, Mennonite, Independent, etc.)
(2.) "Episcopal" (Methodist, Episcopalian, Orthodox, Roman Catholic, etc.)
(3.) "Presbyterian" (Presbyterian, Reformed, etc.) Q Other (please specify):
f. Generally speaking, estimate the percentage of adults in your church who fit into each of the
following age categories (should add up to 100 percent): 18-39 40-59 60-79 80 or older
g. 8. Generally speaking, which economic categories best describes the majority of adults who
regularly attend your church?
h. What is the educational level of the members of your church?
i. What is the size of your pastoral staff, all categories? Ordained Non-ordained
j. If asked, how would you describe your church and its members/attenders to a friend who
doesn't attend the church?
k. During the past ten years has your church offered any kind of small-groups ministry?
l. Does your church currently offer any type of small-groups ministry?
m. Which of the following statements best describes how small groups fit into your church?
They're considered a vital part of our church. They're considered important, but not vital.
They're just another program among many. They're tolerated, but not encouraged.
n. What objections—if any—do you think you'll encounter among church members if a smallgroups ministry is offered?
o. Who is (or would be) accountable for providing the vision and leadership needed to
establish a small-groups ministry in your church?
p. Who is (or would be) responsible for overseeing the day-to-day administration of your
church's small groups?
q. Complete the following sentence in your own words: "My (or the planning team's) role in
planning and establishing a small groups ministry is to ..."
r. In general, what other things, people, conditions, etc., within your church—but not yet
mentioned—do you think affect planning, introducing, and implementing a small-groups
ministry?
3. Questions you must answer:
a. Is the small-groups ministry team (or equivalent) responsible for conducting the context
audit?
b. What method is used to conduct the context audit?
c. Who do you ask?
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d. When do you ask—what is the context-audit schedule?
4. The final result of this step is to be able to say, “If you know what I know, then
you would think as I think.”
a. What you are doing is creating a factual list that supports the conclusions you are reaching.
If you sit down with someone who has higher authority than you, then it is only you opinion
against theirs and they win. If you base your argument on facts instead of your opinion “your
conclusions” then even though the other person is of higher authority, they must deal with the
facts you are presenting.
* 351. Step #4 Defining Ministry “Fit”
1. How do small groups fit into your church's philosophy of adult ministries, or its
philosophy of ministry in general?
a. Are groups an integral part, a vital element, a necessary component in discipling your adult
members, or just one alternative among many good programs adults can choose to participate
in?
2. Traditional church –
a. The traditional church possesses a conventional outlook in most areas, including small
groups. Usually older, well-established congregations, they maintain a programmatic "canon"
just as fixed and unchanging as the biblical canon. If small groups are included in the
programmatic mix, they aren't central to the church's identity or function. At best, the groups
include only 10 to 15 percent of the adult members. Groups are merely one programmatic
option. Groups are one programmatic option; groups must compete for resources and
participants; groups are not viewed as essential to the nature or functioning of a local church;
group membership is purely optional; none to moderate pastoral support for groups.
3. Transitional church a. Groups are an integral part of the church; group membership is highly encouraged, if not
expected; groups are viewed as being essential to the nature and functioning of the church;
strong pastoral support for groups. Transitional churches possess many traditional church
characteristics and programming elements, but they aren't locked into a traditional mind-set.
The biggest difference is in how they view small groups. Churches in this category embrace
groups as a vital, integral part of how they view and operate their church. Adult members aren't
necessarily required to participate, but everyone is strongly encouraged to join a group. Strong
pastoral support is a key. The pastor and/or pastoral team enthusiastically promote and
participate in the groups ministry.
* 352.
1. Transformational church – (Cell Church)
a. Church identity is focused in groups or house churches; group membership is equated with
church membership; groups are the nature of and how the church functions; pastoral leadership
focused on group facilitation. Transformational churches are radical by today's church
standards, but not so by biblical standards. They see "church" from a totally different
perspective. Small groups aren't just part of the church, they are the church! In fact, group
membership equates to church membership, not the other way around. Everyone is in a group.
Groups are how the church functions. The contemporary house-church movement is a good
example of the transformational church strategy. Pastors are, first of all, small-groups
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facilitators and leaders, and secondly, large-group leaders—when more than one small group
meets together for worship, education, etc.
b. Even though these categories are generalizations, which category best describes your
church? Most likely it's a traditional church or a church wanting to become a transitional
church.
2. ORGANIZATIONAL DEVELOPMENT STAGES IN SMALL-GROUPS
MINISTRIES
a. Stage one often occurs in one of two situations: (1) Small-groups ministry is not a formal
church program; groups meet on their own initiative and determine their own agenda; often a
"grass-roots" program without pastoral leadership; decisions based on the Judges Principle:
"Everyone did what was right in his own eyes" (Judges 21:25); or (2) small groups are
recognized by the church and pastor, but not a formal program; minimal organizational
assistance; groups determine their own agenda.
b. Stage two - well-organized, highly prescriptive small-groups ministry sponsored by the
church; "the" program offered for all adults in the church; strong, centralized decision making;
a definite desire to integrate groups into vision and ministry.
c. Stage three - well-organized, flexible small-groups ministry; multiple small-group formats
based on various needs; shared, decentralized decision making; small groups integral to
ministry philosophy.
d. Stage four - well-organized but deteriorating small-groups ministry; operating at any stage;
loss of vision, becoming just another program; lack of constructive evaluation; often caused by
a change in pastoral leadership.
e. A healthy stage three, in most cases, represents the ideal small-groups ministry suitable for
most churches.
ORGANIZATIONAL DEVELOPMENT STAGES IN A CROUPS-MINISTRY LIFE CYCLE
CHARACTERISTICS
STAGE ONE: DEBUT
STAGE Two: DEFINITION
STAGE THREE; DIVERSITY
Organizational
No formal structure or
Well-defined and
Defined, flexible, and
structure
program
centralized
decentralized
"Ownership" of groups Not recognized or minimal High recognition, "the"
High recognition, "our"
by church
recognition
small-groups program
small-group opportunities
STAGE FOUR: DECLINE
Complex, loss of definition
Recognized, but a
secondary emphasis/
program
Control and decision- Internal, each group
External, church groups- Internal and external,
Internal and external,
making
decides for itself
ministry leaders and/or
shared; strong pastoral
indifferent; change in
pastoral leadership
leadership
pastoral leadership
Group leader's
Within the individual
To the groups-ministry
To the groups-ministry
To the groups-ministry
accountability
group, little or no assisleadership, precise
leadership, focus on
leadership, but increasing
tance from the church
directions from the church leadership training
independence
Communication
Informal, little or no formal Formal, centralized
Moderately formal, shared Extremes, formal to highly
process and planning planning
planning
planning based on needs informal; lack of
evaluation
Perceived contribution Little or no contribution,
Important contribution,
Vital contribution, integral Taken for granted, one of
to church "success"
not part of ministry
emerging in ministry
to ministry philosophy
many important programs
philosophy
philosophy
Church/groups growth Inconsistent but improving Positive growth, very rapid Growth stable or beginPlateaued or beginning to
rate
growth in some cases
ning to plateau
decline
Church/groups age
Young and small and/or Larger and established or Largest or once large and Larger and well
and size
new to groups
new to groups
well established
established
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* 353.
1. COMPETITION OR COOPERATION
a. As you plan, it's vital for you to understand how the groups ministry fits into what the
church is already doing, how it blends with or stands apart from other adult-ministry programming elements.
b. Two extremes are possible: competition or cooperation. These two contrary positions exist
at opposite ends of a continuum.
(1.) To one far side is total competition. This extreme represents a situation where all the adult programs in a
church are separate, unrelated structures or organizations. Each operates totally independently and "competes"
with each other for recognition, financial resources, and participants from among the adult members. No effort
is made to coordinate the various activities—or even the number of activities—sponsored by the separate
organizations, especially in larger churches. A coherent ministry philosophy is absent. Consequently, the
programs end up—unintentionally—competing with one other.
(2.) At the continuum's opposite side is total cooperation. This is usually thought of as a desirable condition;
however, here I'm referring to extreme efforts focused on absolute cooperation in everything. Wanting to avoid
the competitive dilemma, every program is rigidly structured and monitored. Church leaders restrict the number
of programs offered and stress total participation by all adult members in those that are offered. Organizations
are highly controlled by the pastor or governing board in order to ensure against competitive ministry
philosophies and activities.
2. SUPERVISION AND STRUCTURE
a. Supervision - Related to authority, which we discussed back in step 1 with reference to the
planning team, "supervision" refers to how much your pastor, pastoral staff, or governing
board want to oversee the direction of and leadership in the groups ministry. It's a control
issue. How much control do they want to assert?
(1.) In complete supervision the pastors (or board members) view themselves as running the groups ministry
(and everything else); all decisions are centralized and affect all groups; some, but very few, routine decisions
are made by groups-ministry leaders and individual groups.
(2.) In some Supervision the supervision boundaries are spelled out; most substantive decisions are centralized;
groups-ministry leaders and individual groups make only limited routine decisions.
(3.) If limited informal supervision is provided on an informal basis; very few decisions are centralized; groupsministry leaders make most substantive and routine decisions.
(4.) In no supervision the pastors or board provides no supervision; oversight isn't wanted or required; groupsministry leaders operate on their own in making substantive and routine decisions; individual groups make many
routine decisions.
(5.) Your context audit should give you a pretty good feel for how much or how little supervision is relevant in
your context.
b. Structure - Every group’s ministry has a structure: the organizational systems and methods
that define how the ministry is built. Structure provides organization. Some churches prefer
highly structured, well-organized group ministries; others prefer as little structure as possible,
or none at all.
(1.) Highly organized groups ministry; little or no flexibility, all groups fit into a defined system and operate in a
similar manner.
(2.) Some structure - Most structural decisions are predetermined by the groups-ministry team; limited
organizational options are available for individual groups to make.
(3.) Little structure - Minimal organizational structures are required by the groups-ministry team; individual
groups have some freedom to organize themselves.
(4.) No structure - No formal organizational structure is required; individual groups are totally free to organize
themselves as they please.
(5.) How much structure do you want to impose on your groups ministry? An answer to this question usually
requires determining how much authority your church leadership, and secondly, the groups-ministry leadership,
wants to have over the ministry's philosophical issues and functional operations—in short, the amount of
authority they wish to exercise.
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3. CHURCH STYLE –
a. Your church, and every church, has a distinct personality, or public image that it wishes to
present. Some churches wish to be seen as “the power of God” or “the helping church” or “the
fundamental church” or as “the teaching church.” Your group must fit into and assist with the
communication of this identity to the community.
* 354.
1. APPLICATION LEVELS –
a. Not every church offers a church wide groups ministry from the very beginning. Some elect
to start their group ministries within a specific, smaller segment of their congregation or
community.
b. Investing a year or two in "pilot testing" various group strategies and options in one adult
class, age group, etc., gives you the chance to find out what works best in your context. In
addition, doing so can provide an opportunity to enlist and train leaders to later help you
expand the program.
c. But perhaps the best reason, especially if your church has a negative history with small
groups, is to build a committed corps of "groupies." These folks become your best salespeople
when it comes to proclaiming the need for and benefits of small groups.
2. Is there to be a link between what happens in the group and the other activities of
the church, such as Sunday School or morning worship?
a. Is there to be a unifying theme that is handed down from the church leadership and is used in
all groups?
* 355. Step #5 Identifying Needs and Goals
1. Goals are important. If you're not sure where you're headed, you're not likely to
get there.
2. Step 5 is related to step 3—both seek information on which to base your
planning.
a. While a context audit (3) is far more general in nature, here in step 5 our efforts are more
focused. It's time to pursue a singular aim: to discover specific needs (including interests) in
your church that become the basis for developing goals, which in turn guide your small-groups
ministry.
3. All small groups in the local church—regardless of their specific purpose or
type— share four general, basic goals. In reality, these are shared goals.
a. Nurture biblical love (see John 13:35; 1 Corinthians 13:13; Galatians 5:13; Ephesians 5:2; 1
John 4:7,11,21)—The Bible is clear: God is love. This divine characteristic isn't an option, it
must characterize everyone who claims to be a Christian. However, merely knowing or talking
about love isn't sufficient. Biblical love is demonstrated love.
b. Facilitate unity and koinonia (see Acts 4:32; Romans 12:5; 1 Corinthians 12:12,14,25;
Ephesians 4:3,5,13; 1 John 1:3,6-7)—A genuine, healthy "fellowship" or community of
believers is marked by unity (but not necessarily uniformity). Our "oneness" reflects the fact
that God is one.
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c. Build the Body (see Romans 14:19; Ephesians 2:19-22; 4:11-16; Colossians 1:10-12,28; 2:67)—Whether the task is to evangelize the lost or disciple believers, the goal is to present all
men and women complete (mature) in Christ.
d. Cultivate spiritual gifts (see Romans 12:6-8,1 Corinthians 12:4-11)—Ministry is a mutual,
shared task. Every believer shares in the responsibility. Therefore, each Christian must
discover and exercise his or her spiritual gift or gifts.
4. A NEEDS ASSESSMENT
a. The following statement guides this "needs-assessment" process:
b. A needs assessment is conducted in order to identify and select current real needs suitable
for translation into goals, which in turn guide the small-groups ministry.
c. The focus is on current real needs. (This is not the place to do future strategic planning.)
d. Goals are our targets; they provide direction for the groups ministry. Goals express needs,
and needs are the raw materials upon which goals are built.
e. Only ask for and get needed information. It's very easy to lose focus and seek interesting but
nonproductive information.
f. Traditional standards for objectivity must guide the needs assessment process. Avoid
personal or planning team hunches, feelings, or prejudices, as well as unconventional needs
assessment methods.
g. A practical, doable needs assessment fits into ministry priorities and available resources
(time, people, money). Procedural breadth and complexity must be appropriate to the church's
size.
h. A needs assessment, if done right, helps alert your adult members to the benefits associated
with small groups. A well-done assessment is an excellent promotional opportunity.
i. A productive needs assessment, first, must be aimed at a specific target segment within the
church. Everyone does not have the same need.
j. Some people use a non-formal, non-reliable form of need assessment. The method is simple:
do little or nothing. The planning team just "prescribes" the needs or interests it thinks exist
among the potential adult participants. Often such prescriptions are based on the team's own
personal attitudes, opinions, or ideas. The planning team doesn't talk with anyone, and no
attempt is made to confirm the team's conclusions.
k. A slightly better approach is when the planning team members seek to conduct informal
conversations with various church members or regular attendees. Unfortunately, team
members often speak only with their friends or relatives who attend the church. Little or no
effort is put into assuring a "representative" sample of opinions.
l. A better approach is when informal personal discussions are combined with "focus groups"
(small groups of individuals who are invited to discuss the issues), simple questionnaires.
Some effort is put into seeking opinions and feedback from the various groups and individuals
in the church.
m. Rarely is a formal needs assessment done which utilizes random samples, formal
questionnaires, interviews, and rigorous statistical data analysis. Most churches do not have
anyone on their pastoral staff trained in formal needs assessment.
* 356.
1. NEEDS-ASSESSMENT QUESTIONS TO ASK YOURSELF.
a. The following questions serve as an outline to help you think about and plan your needs
assessment.
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b. What is the focus or level of application?
c. What needs information does the assessment seek?
d. Who will the planning team ask to participate?
e. What resources are required?
f. What method or methods will be used?
g. When will the assessment be conducted?
h. How will the identified needs be summarized or "interpreted"?
2. Some general needs and interest that are common;
a. Christian fellowship—Enjoying the company of and interaction with believers.
b. Mutual caring—Empathizing with and meeting one another's needs.
c. Applied Bible study—Focusing on applied biblical truth.
d. "Serious" Bible study—Digging deep into God's Word.
e. Mutual prayer—Praying for one another.
f. Evangelism—Joining others in a strategy for sharing the gospel.
g. Assimilation—Helping new people fit in and become part of the church body.
h. Ministry—Doing a specific task or ongoing ministry with a team of people.
i. Productive leisure time—Playing with a purpose.
j. Accountability—Holding one another accountable to God.
k. Encouragement—Seeking to uplift one another's spiritual and emotional health.
l. Support—Standing by one another in difficult, trying circumstances.
3. Which needs should you select and translate into goals?
a. It's up to you. You and the planning team must decide which needs you want to address.
Some criteria should include:
b. can be met in a small group. Not all needs are suited to small-group ministries.
c. are widely shared or supported. If the needs assessment reveals that more than 50 percent
(or whatever percentage you select) of the respondents/participants think something is a need,
you're fairly safe in selecting that need for translation into a goal.
d. fit into your church's ministry "style." Select needs that best reflect your church's style.
e. you think you can accomplish. If your church is small and has limited resources (people,
time, money), then avoid selecting too many needs or needs that are beyond your abilities.
f. you want to accomplish. It comes down to what you want to achieve through a groups
ministry.
4. Criteria for Goals
a. Ownable - Group leaders and participants need to "buy" the goals as their own; they must
see the advantage the goals offer to themselves and others.
b. Attainable - There is no use in adopting goals so lofty that they're beyond human ability to
achieve. On the flip side of the coin, goals that provide no challenge are useless. "Attainable"
means reachable by most group members given adequate time.
c. Measurable - Goals must identify conditions that when obtained are demonstrated in the
group members' knowledge, attitudes, and behavior. Simply put, "measurable" means you can
see, touch, or experience the identified ideal condition or concept.
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d. Write the goal – Example, Our small-groups ministry here at Christ Community Church is
designed to help active group members to: Pray for one another, hold one another accountable
to God, and encourage one another in their spiritual and personal lives.
* 357. Step #6 – Selecting Small Group Type
1. Are group ministries the same?
a. Are there different types or kinds of groups to select from in planning a small-groups
ministry? On what basis do I select the type of group to use?
b. There are different types or kinds of groups.
c. (See my earlier notes on this idea of different kinds of groups.)
d. Our definition, and this whole book, focuses on groups within the local church. This
distinction is important because small groups are used in many other contexts: education,
business, military, etc. This makes sense. Small groups are an excellent method to facilitate
human interaction and accomplishment. However, groups within the church, unlike most other
groups, have a defined spiritual dimension and purpose to their existence. As such, they exist
and operate under the direction of the Holy Spirit, utilizing biblical values and standards.
2. People cannot and must not be forced to join a small group.
a. Potential group members must choose to participate. Of course, it can be argued that group
membership is a spiritual obligation or duty, but this arm-twisting technique doesn't produce
long-term participation.
3. Small groups are premeditated, planned gatherings of people. They aren't
random happenings left to chance.
4. KINDS OF GROUPS -a. In step 5, you identified the goals to provide purpose and direction for your groups ministry.
Different goals require different groups.
b. Learn - Content-Oriented Groups
(1.) This second classification includes a variety of Bible study and discussion groups. The main reason for
meeting is to study or discuss a biblical passage or topic. Interpersonal relationships are of concern, but
normally are merely assumed. Little if any time is spent on dealing with group dynamics. The primary focus is
on the content.
(2.) The focus is on information, ideas, and/or intellectual data.
(3.) Relationships are important, but at best a secondary concern.
(4.) Becoming a group—group development—isn't usually discussed.
(5.) Many formats or applications are possible.
(6.) Examples might include: A Bible study to systematically study God's Word.
(7.) Discussion groups—To provide a forum for discussing relevant issues.
c. Love - Relationship-Oriented Groups
(1.) Relationships are the key focus.
(2.) "Process" has priority over content.
(3.) Heavy emphasis on group dynamics.
(4.) Many formats or applications are possible.
(5.) This might include assimilation groups to help visitors and new members fit into the church identity and
fellowship.
(6.) Growth groups, to assist Christians in developing their spiritual lives.
(7.) Recreational groups, to facilitate spending leisure time in a purposeful manner.
d. Do - Task-Oriented Groups
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(1.) The primary thrust is to accomplish a defined task, job, assignment, etc., the group's members do together.
Consequently, the group's task, its purpose for meeting, is the reason for the group's existence. Relationships
among the members take a secondary role and usually aren't discussed unless a problem arises. The group members may not even view themselves as being a group. Most committees and planning groups fit into this
category. Likewise, evangelism groups are usually task-oriented.
(2.) Group shares a defined task.
(3.) Relationships are important, but a secondary concern.
(4.) Members may or may not see themselves as a group.
(5.) Multiple formats are possible.
(6.) Especially effective as "ministry" groups within a local church.
(7.) Service groups - To cooperatively accomplish a designated ministry (youth ministry, home and foreign
missions, nursing home, rescue mission, etc.).
(8.) Recovery y group - to assist people in maintaining their recovery from addictive habits and/or lifestyles
(Alcoholics Anonymous, codependency, overeating, sexual addiction, drugs, etc.).
(9.) Support grouos - To assist persons who have suffered significant difficulties in their lives (divorce, cancer,
losing a spouse or family member, rape, job loss, etc.).
(10.) Self help groups - To aid people in developing healthy spiritual, psychological, and social habits and/or
skills (spiritual disciplines, public speaking, assertiveness training).
e. Disciple
(1.) Spiritual growth and accountability oriented groups -This includes “pastor – shepherding” groups as well as
voluntary binding together for mutual accountability.
(2.) This also includes new convert disciplining groups.
5. SELECTING A GROUP TYPE a. The type of group you need depends on the goals you selected back in step 5. Things to
consider:
b. The type of group (or groups) is suitable to the identified needs and goals (refer to step 5).
c. Supervision requirements are achievable (refer to "Supervision and Structure" in step 4).
d. The selected type of group is appropriate to the amount of structure desired in the groups
ministry (refer to "Supervision and Structure" in step 4).
e. The type of group fits your church's ministry style (refer to "Church Style" in step 4).
f. The type of group chosen is suitable to link (or not to link) with other adult ministries (see
"To Link or Not to Link" in step 4).
g. The planning team agrees on what type of group is needed.
h. The top leadership accepts the planning team's opinion on what type of group is needed.
i. The proposed type of group does not seriously compete or interfere with other ministries to
which the church is already committed (see "Competition or Cooperation" in step 4).
j. The potential leadership (assuming some recruiting and training is necessary) is available to
lead the type of group selected.
k. The type of group selected will "sell" to the potential adult group members in our church.
6. Questions you must answer:
a. Do you plan to link the groups to other adult ministries?
b. What type of group do you need?
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* 358. Step #7 – Specific of the Group -- Deciding details
Here in step 7 you must make decisions in fifteen different areas.
1. Groups Size
a. Groups are collections of individuals. As such, group members often possess divergent
opinions, ideas, experiences, attitudes, and expectations. The larger the groups, the more
member-related variables your leaders must deal with. Consequently, group success is directly
related to group size.
b. If you increase size beyond twelve, you're expanding the number of potential relationships
within the group that must be formulated and maintained. As group size increases, the
potential interpersonal relationships expand geometrically.
(1.) A group of twelve members has the potential for 66 different relationship combinations. ((12-1)X12)/2=66
(2.) Increasing the group size by just three persons, to fifteen, results in 105 relationships. ((15-1)X15)/2=105
(3.) If there are eight people. ((8-1)X8)/2=28
c. It's too easy for members to hide in larger groups.
d. But this 8-12 group size is an ideal. Larger groups can work if you're willing to put in extra
time and effort encouraging the group's communication and relationships.
e. Please note, the group's type and purpose directly affect group size.
2. Groups Membership
a. Is group membership cross-generational or from approximately the same age group?
b. Should groups be homogeneous (same age, social status, etc.) or heterogeneous (mixed ages,
social status, etc.)? Good logic and reasoning exist on both sides of the issue. Both approaches
work.
c. Please recognize that most people prefer and gravitate to groups in which the members are
more like themselves—"birds of a feather fly together." You may not like this fact, but it's the
truth, especially in relationship-oriented groups.
d. Small groups that include mixed age levels are workable, but normally the groups take
longer to develop, experience reduced communication, and struggle with the wide diversity of
needs present among the members.
e. Cross-generational groups are especially common in small churches where the number of
people within the various age groups is not sufficient to warrant "age-graded" groups.
f. What about including children in your groups? In general this is discouraged
(1.) Most children below ten to twelve years of age do not possess the personal and social skills necessary to
become "fully functioning" group members;
(2.) the diversity between a child's and an adult's attention span, spiritual maturity, and educational preferences
is too wide for most groups to manage successfully over time (but it can work for three or four meetings)
(3.) parents are easily distracted when their children, especially very small children, are present. Adults don't
attend their children's Sunday school classes; why should children attend their parents' small group? Groups are
for adults.
(4.) Some individuals are upset by this conclusion and feel strongly that groups should be "family units." So be
it, but it's a very difficult alternative to make work over the long run.
g. Small groups can be productive ministry tools with junior and senior high school students.
Most groups with junior-high, freshmen, and sophomore students require some level of adult
supervision, especially junior-high groups.
3. Groups Availability
a. Is group membership open or "closed"?
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b. Some groups have a fixed or stable membership, while others are intentionally open and
accept members at any time.
c. Fixed (closed) groups are better for developing long-term, intimate relationships but can
become exclusive.
d. Open groups work well in quickly assimilating people but often don't provide the stable
relationships conducive to intimate sharing and caring.
e. Content-oriented groups, such as most Bible studies, lend themselves to a "y'all come"
approach.
f. On the other hand, groups that stress relationships and are primarily process-oriented need to
have fixed memberships. Jesus' group, the apostles, was a closed group.
g. Sometimes the group remains open during the first four to six weeks, to allow for normal
membership adjustments, then closes and remains together for a stipulated amount of time. At
the end of the agreed-to time, the group reopens, some members leave, perhaps new members
are added.
h. A church or organization need not limit itself to only one kind of group.
4. Groups Formation
a. How are groups formed? How creative are you? There are many, many ways to form
groups.
b. The specific method used is usually based on one of four general methods: choice,
assignment, random assignment, or "find your own."
c. Allowing people to participate in a group of their choice is my preferred method in forming
groups. It spawns an "I want to be in this group" attitude from the start. Adults prefer choices.
One application of this method I've seen was where the group leaders, formats, times, and
locations were posted and the church members were then asked to select the group that best fit
their schedule and/or preferences. When a group reached twelve members, it was closed. New
groups were offered at stated times throughout the year.
d. Some churches and organizations simply assign people to groups. This strategy permits
more precision in managing group size and functions.
e. The third option is to form groups using some means of random assignment. Persons who
want to be in a group fill out a short "ballot" stating basic information (name, address,
telephone) and place it in a "hat" (some type of receptacle). The total number of participants is
divided by ten or twelve to determine the number of groups needed. Names are then randomly
drawn and assigned to a group until all the groups are formed. This option works well in
situations where the people already know each other and are open to being in any group—
situations such as adult-education classes or choirs.
f. The final general method is to have each leader recruit his or her own group members. A
group begins when the leader has gathered a sufficient number of people. One variation on this
approach is to have the leaders meet and "divide up" the individuals who expressed interest in
joining a group.
g. But regardless of the specific method you choose, it's wise to make sure the people in your
church feel comfortable with it. This advice is especially true for small churches.
* 359.
1. Groups Life Cycle
a. How long should a group remain a group? There is no required length of time the members
must remain together as a group.
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b. Some groups exist for a fixed amount of time, from a few weeks to several years.
c. Many people feel uncomfortable with—and consequently will not participate in—groups
that lack clearly defined time parameters (and expectations).
d. Other groups continue indefinitely by allowing some people to drop out and others to come
in at various times. >>>>>> verses |---------|
2. Groups Meeting Frequency
a. How often do groups meet? Ideally, groups meet on a weekly basis. This advice is especially true if you want groups to play a major role in defining (or redefining) your church's
ministry style.
b. Weekly meetings communicate the fact that groups play an important role within the overall
adult ministry.
c. If a frequency other than weekly is selected, it means extending the time the groups need to
"become" groups, meet their intended goals, and contribute to making disciples.
d. Task-oriented groups may not need to meet on a weekly basis.
e. Ask yourself, can we meet our desired goals if the groups do not meet on a weekly basis? If
you answer yes, how often should they meet—every other week, every three weeks, once a
month? It can work, but be prepared to invest more time to reach your goals.
3. Groups Meeting Schedule
a. When should groups meet?
b. Do you want to structure the day and time your groups meet, or allow the individual groups
to make these decisions?
c. The best days and times are those that assure maximum participation. Some churches get
around this potential difficulty by offering groups on different days and times.
4. Groups Meeting Location
a. Where is the best place for groups to meet?
b. Most groups-ministry experts agree, the ideal location for group meetings is in homes.
Private homes provide a relaxed atmosphere conducive to group success—whether the leader's
or a member's.
c. Some group ministries encourage groups to rotate among all the members' homes, but you
risk confusion that may lead to poor attendance.
d. Be sure everyone knows the location.
e. Avoid promoting false expectations on the part of the host/hostess (size of home, elaborate
refreshments, etc.).
f. Encourage group leaders to have the members help the host/hostess straighten up after the
meetings are finished.
g. If you meet in the church, try to create an informal atmosphere. Set aside a room and
furnish it like a living room in a home. In general, do whatever is needed to create an informal,
relaxed atmosphere.
* 360.
1. Groups Meeting Length
a. How long should each group meeting last?
b. I recommend no less than one and a half but no more than two hours. Your situation may
require more or less.
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c. Pitfalls of Longer Meetings
(1.) Mental and physical fatigue.
(2.) Easier to waste time.
(3.) Some people drop out or simply choose not to participate.
d. Pitfalls of Shorter Meetings
(1.) Insufficient time to accomplish the agenda, task, purpose, etc.
(2.) A "rushing-it" atmosphere.
(3.) Relationships suffer in favor of "getting on with it."
e. Encourage your leaders to monitor the time closely. Have them begin and end their sessions
promptly at the agreed-upon times. Remind them that their group members' time is their
stewardship.
f. Often, even if a group officially ends on time, people don't leave immediately. Those who
must go feel free to do so. But as the group becomes a group, many will stick around for a
while because they just enjoy being together.
g. Some people will drop out of groups if the group is not punctual.
2. Groups Format and Agenda
a. The term format is used to describe the basic design or structure around which groups are
built.
b. Agenda refers to the specific activities groups do when they meet, including the exact time
sequencing used to facilitate the meetings.
c. What do the groups do when they meet? This question is harder to answer than it may first
appear.
d. The options are numerous. Furthermore, depending on the goals, groups can have many
different structures around which the meetings are framed, specific activities are selected, and
agendas are developed.
e. Most churches operate their group ministries based on one of the following format
structures:
(1.) Set structure—Every group is structured the same and does the same thing, following the same
predetermined, set agenda.
(2.) Open structure—More than one group format is made available, or individual groups can select their own
format and agenda.
(3.) Varying structure—Groups rotate between several formats and agendas.
f. Possible ideas include:
(1.) Bible study (book or topical) topic
(2.) Discussion (topic, sermons, etc.)
(3.) Prayer
(4.) Bible study workbooks
(5.) Sharing of personal joys, prayer requests, needs, etc.
(6.) Singing hymns and choruses
(7.) Meditation
(8.) Evangelistic Bible studies
(9.) Casual fun (called "fellowship" by some people)
(10.) A denned task (choir, visitation, leadership board, etc.)
(11.) Bible memorization
(12.) Planning and evaluating group tasks
(13.) Scripture reading
(14.) Films and videos
(15.) Others?
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g. Often there is a planned schedule of what will be done at what time during the meeting.
3. Groups Meeting Leadership
a. Who leads the meetings?
b. Assuming the planning team is putting together a groups ministry that includes groups with
designated leaders—the "official" group leaders—an important question needs answering: Do
the designated leaders lead their individual groups every time the groups meet?
c. Highly structured group ministries, which operate under heavy supervision from the top
church leaders, often require their identified leaders to "take charge" and lead all group
sessions. It's not uncommon in these situations for the leaders to meet weekly, receive
instruction and requirements from a master teacher/leader, and then return to their own groups
and teach what they were taught.
d. Unstructured group ministries, on the other hand, may include groups that do not have
designated leaders—leadership is shared by the group members (more in theory than in
practice, however). But in most situations the groups included within a groups ministry have
designated leaders.
e. Different leadership options exist:
(1.) Identified or designated leader—This "official" leader is responsible to plan and run all meetings; he or she
does every leadership function during the meetings.
(2.) Rotated among group members—Only one group member plans and runs a specific meeting, but that
individual is different each week. Group members, including the identified leader, rotate the responsibility.
(3.) Shared leadership—Working as a team, two or more group members accept the responsibility to plan and
run specific group meetings. The needed leadership functions are divided among those sharing the leadership
that week, for a number of weeks, or on an ongoing basis.
(4.) Host/hostess—The group leader is the person in whose home the group meets that week or month.
(5.) Combination—Leading individual group meetings is accomplished by using a mix of the alternatives
previously listed.
f. When all is said and done, here are five principles to keep in mind as you sort out the
decision as to who leads the individual group sessions:
(1.) Each group session must have a group leader. That leader, whether it's the identified leader or not, must
know he or she is responsible to plan and lead the session.
(2.) Highly structured group ministries, ones that demand that designated group leaders take charge, require
individuals who are more highly trained and skilled, have "status," and are accepted by the group members.
(3.) If you decide to rotate the group leadership, avoid forcing people to take a required turn. Some individuals
are not willing to assume group leadership, but make fine group members.
(4.) Over time, the most successful groups employ some form of rotated and/or shared leadership. It's too easy
for group members to become dependent on the skills and leadership of one official leader who leads every
session.
(5.) Evaluate your selected group-leadership strategy on a regular basis. It may work with some groups and not
with others. Furthermore, does the leadership strategy accomplish your goals?
4. Child Care
a. What do you do with the children? Are you going to provide child care as part of your
groups ministry, or are you going to ask each group to make these arrangements for itself?
b. This is an important question because many parents, especially parents with young children,
express their frustration because they want to participate in a group but can't find suitable child
care.
c. Have the children attend a church-sponsored program designed especially for them.
d. Trade off with other groups (or individuals). For example, group A watches group B's kids
on Tuesday night while B attends their group, then B watches As kids on Wednesday evening
while A meets.
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e. If the groups meet in homes and the particular home in question has a separate large room,
one group member, on a rotating basis, cares for the children.
f. Find volunteers or hire one or more sitters to care for the children at the church facility or in
a home separate from where any groups are meeting.
g. Include the children; have a group made up of family units.
* 361.
1. Groups Covenant (expectations)
a. I disagree with the idea of a “binding” agreement. I also disagree with the use of the word
“covenant” for something that is more casual than a “biblical covenant.”
b. What is the dictionary definition of a covenant? A covenant is a noun and means: (1) An
agreement entered into by two or more persons or parties; a contract. (2) A solemn pledge
made by members of a church to maintain the faith, ordinances, etc. (3) The promise of God to
bless those who obey him or fulfill some other condition. (4) A written agreement, as a
contract, under seal.
c. A small-group covenant is a written compact or agreement that sets forth specific details,
principles, and practices the group members commit themselves to uphold for the specified
period of time they meet together as a group.
d. If you use a covenant, then here are some things it may do:
(1.) Clarify the purpose for existing and establish its goals.
(2.) Demonstrate the idea, "You are important to me," because a covenant is in effect a promise or commitment
between the members.
(3.) Clarify the members' expectations.
(4.) Set the "boundaries" (standards or norms) for group membership.
(5.) Experience "team building" during the time the covenant is discussed and adopted.
(6.) Provide a basis for group evaluation.
(7.) Facilitate change.
(8.) Communicate group expectations to new members.
2. Starting New Groups
a. When and how are new groups started?
b. Group leaders must be recruited and trained. You cannot start groups without the necessary
"designated" leaders, leadership leaders, and ministry leaders.
c. Sometimes groups start at fixed times during the year. For example, each September and
February.
d. Others start when enough people are ready (you pick a number— six or eight) and a leader
is prepared, the group begins.
e. Some churches “divide” existing groups.
3. Groups Resources and Budget
a. What resources are needed and available for your groups and groups-ministry leadership?
b. group curricula
c. training materials
d. "encouragement resources." Articles, videos, etc.
e. What about the cost of travel, paper, copies, food?
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* 362. Step #8 – Deciding on Leadership
1. You and the planning team must determine what type and how many leaders are
required for your group ministry.
2. WHAT LEADERSHIP LEVELS ARE NEEDED?
a. Starting and running a small-groups ministry is best accomplished by involving as many
people in leadership as possible.
b. (top level) Groups-Ministry Leaders -- These individuals are responsible for the overall
groups ministry. They decide how the groups ministry is designed; determine what type of
groups are needed; and in general facilitate the who, what, when, where, and why.
c. (middle level)Leadership Leaders -- These leaders lead leaders; they encourage, motivate,
assist, and in general help the individual group leaders succeed. Each leadership leader, or
whatever you call them (coordinators, facilitators, coaches, etc.), assumes a supervisory-caring
relationship with a fixed number of small-group leaders.
d. Small-Group Leaders -- These individuals provide the critical "front-line" leadership; they
lead individual small groups. Small-group leaders are most often laypersons trained for the job.
However, in order to set an example and demonstrate how important small groups are in your
church, if possible, it's a terrific idea for your pastor to lead a group (important, but not
absolutely necessary).
e. Different size churches with different number of small groups need different levels of
leadership structure. Choose what is appropriate for your situation.
3. WHAT QUALIFICATIONS MUST THE LEADERS POSSESS?
a. Identify the qualifications you are looking for in your potential leaders. Who can serve as a
leader? Are there different qualifications for different leadership levels?
b. Let me suggest FAT people make the best leaders.
(1.) Faithful (reliable and consistent)
(2.) Available (willing and with adequate time)
(3.) Teachable (eager to learn)
c. It's best that your leaders are self-proclaimed believers who have at least several years of
experience as Christians. The actual length of time varies.
d. They should have an active growing relationship with Christ.
e. They should enjoy serving.
f. They should have a vision for small groups.
g. Experience with group ministries is very helpful, especially for ministry leaders, but not
absolutely essential.
h. The leader must see himself or herself as a fellow group member as well as the group's
servant-leader.
i. You need to develop your own list of qualifications based on Scripture and your situation.
4. WHAT ABOUT JOB DESCRIPTIONS?
a. You should make clear in some way what you expect of people.
b. Define specific leadership tasks and expectations.
c. Identify necessary qualifications for service.
d. Specify terms of service.
e. Clarify authority relationships.
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f. Evaluate the leaders' performance and success.
5. HOW LONG DOES A LEADER SERVE?
a. 1. Defining the length of service increases recruiting possibilities.
b. Terms of service longer than one year aren't a good idea. A person can, and in most cases
will (hopefully), renew his or her yearly commitment.
c. Open-ended or multiple terms of service must be monitored carefully. Even with one-year
terms, some people faithfully serve for many consecutive terms. Sometimes a person stays in a
position far past the point where he or she is effective.
* 363. Step #9 – Establishing and Training Leaders
1. WHO'S RESPONSIBLE TO RECRUIT AND TRAIN? –
a. Someone must take the responsibility for doing each of these things. They will not happen
by themselves, and leaders must be trained or they will turn it into something other than a
small group.
2. Uplift the importance of the leader's role; avoid making it sound like a simplistic
or unimportant ministry.
3. State the expected leadership requirements; avoid suggesting that leadership in
the groups ministry doesn't have standards or make demands.
4. Allow time between appeals.
* 364.
1. Avoid making general appeals.
2. Invite them to attend a potential leaders' information meeting.
a. Stress that their attendance doesn't commit them to serving as a leader; it's just an
opportunity to learn more about the ministry.
3. If you have regularly scheduled small group leadership training, invite people to
participate as "explorers."
a. Be sure they understand that participation doesn't obligate them—it's only an opportunity to
get a feel for the small groups ministry. Be sure to follow up these "visitors."
4. Ask your present small-group leaders to suggest members in their groups they
think would make good leaders.
a. If they don't offer any suggestions, ask them to assist in recruiting by keeping their eyes
open to spot future potential leaders. Ask the adult church members and regular attenders for
suggestions.
5. TRAINING -- What to do?
a. Most church situations lend themselves to two training systems: pre-service training and inservice training. Interestingly, most churches understand the pre-service training concept. Inservice training, unfortunately, doesn't share the same recognition level. Yet, you need to
understand and offer both systems.
* 365.
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1. Training should be designed to:
a. impart the church's small-groups vision by explaining how groups fit into church life and
ministry;
b. equip the recruits with essential group-leadership knowledge and skills
c. describe the administrative details associated with how groups operate in your church
d. launch them into leadership with the desire to serve and the confidence to begin.
e. A leadership course involving multiple classroom sessions offered over several weeks or
months; can include multiple trainers/teachers; fits all leadership levels; works best when
adequate time exists prior to starting small groups and/or as an integral element in an ongoing
groups ministry.
2. PILOT (MODEL) GROUP—Experience-based training in a group context;
a. "watch-then-do it" approach with feedback and encouragement; an ideal training model,
especially for small-group leaders.
3. intensive seminar
a. A brief, quick seminar/workshop lasting one day, a weekend, but no more than three days;
often conducted as a retreat; works well for all leadership levels; good method for quick startups and getting people going.
4. one-on-one
a. Personalized training; individually meet with potential leaders, one or more sessions; works
well for all leadership levels, especially small churches that don't have many leaders to train.
* 366.
1. apprentice leader
a. Apprentice" with an experienced leader; "master teacher" concept, an experienced leader
trains a new leader; works well for training small-group leaders, but it can also work with
leadership leaders; a super method in large, ongoing group ministries.
2. self-study tutorial
a. Self-paced, mediated (books, manuals, video or audio tapes) presentation completed at the
new leader's own speed; works well for all leadership levels; a good idea for small and large
churches; be sure to monitor the leaders' progress and completion.
3. "professional" training
a. Conference, workshop, or tailor-made training prepared and led by a paid small-groups
consultant/expert; suitable for all leadership levels; a budget item; works better in churches
with large-group ministries.
4. Options for the content of pre-service training include:
a. Reviewing the biblical basis for small groups
b. Defining small group
c. Identifying how small groups fit into the Church's life and ministry
d. Explaining the leader's role and responsibilities
e. Planning and leading a small-group meeting
f. Dealing with difficult group members (or other leaders)
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g. Accomplishing needed administrative details (reports, etc.)
h. Small-group developmental stages
i. Group dynamics
j. Models for sharing leadership among group members
k. Worship alternatives suitable for small groups
l. Group activity ideas (service, recreation, etc.)
m. Evaluation strategies
n. Counseling referral sources (if needed to help a group member)
o. Many other topics suitable to the specific church situation
* 367. Step #10 – Promoting Small Groups
1. How do the adults in your church find out about the small-groups ministry?
2. Why promote small groups?
a. Promotion's aim is to ensure that everyone who needs to know about the small-groups
ministry does in fact know. But knowledge isn't the only purpose.
b. Promotion also seeks to have people "buy" the product. In your context that means having
people join the groups you're planning.
c. In short, promotion attempts to communicate the value and benefits associated with the
groups ministry as it impacts the total church—or an identified segment—and the individual
participants.
3. Who's in charge of promotion?
4. They must:
a. “Sell" the vision, not the small-groups program. Stress the biblical rationale, the reasons
behind small groups, plus the individual and church benefits.
b. Ensure that the vision is realistically (and honestly) presented.
c. Clearly articulate the vision in a manner whereby church and community members
understand and catch the vision for themselves.
d. Persist and persevere in communicating the vision.
e. Most importantly, promote the vision focusing on glorifying God.
5. How will you “advertise” the vision of small groups?
a. Weekly church worship folder
b. Church newsletter
c. Denominational newsletter
d. Brochures
e. Posters
f. Mailings to church members/regular
* 368. Step #11 – Managing Small Groups
1. Management, by my definition, is the process of working with and through
others to achieve ministry goals in an efficient and effective manner.
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a. This definition introduces the main thrust, working with and through others to achieve your
small-groups-ministry goals.
2. Once the small-groups ministry is under way, the task shifts from planning to
managing.
a. As an ongoing activity, managing the small-groups ministry is best accomplished by design
rather than by default.
b. By this I mean doing things in a deliberate manner, not in a reactionary manner.
3. Coordination –
a. Coordination is a communication process to maintain unity and harmony in the small-groups
ministry's day-to-day operations. Do leaders and group members know what they need to
know concerning the groups ministry? When is the next leadership in-service training event?
Do leaders have the resources they need? How long can Hank lead the group before he's
transferred to Denver? When does the next new group start? Why are the groups limited to
from fifteen to twenty members? Answers to these and many other questions represent the
necessity for coordination.
4. Written reports –
a. The information you ask for on the form depends on what you want to know. It asks for
prayer requests and anything else the leaders needed. Furthermore, design a system that's
simple to administer. For example, give the leaders a handful of the forms a couple times per
year and place a return box in the church library. Don't be surprised if your leaders fall behind
in completing their reports. This is very common. However, don't let it become a habit.
5. Strategic Planning -- Strategic planning is an important, ongoing management
function. By definition, strategic planning is the process of developing a plan
designed to pursue what the groups ministry wants to become, given the church's
internal strengths and external opportunities. The result of strategic planning is a
logical strategy for accomplishing its defined goals and objectives.
6. Recognition -a. An important aspect of managing a small-groups ministry is recognizing people's accomplishments. Appropriate, adequate recognition is an important player in developing present and
future leaders. It isn't fluff, it's a necessity.
b. Recognition is biblical. Passages like Romans 12:10; 1 Corinthians 3:8,12:23; and 2 John 8
all connect service with reward or honor.
c. Recognition demands the giver's genuine attitude and action. Avoid just going through the
motions to grant recognition that lacks sincere, heartfelt appreciation.
d. Recognition demands timely conferral. This one is obvious—be sure to give the deserved
recognition at a time closely related to the accomplishment.
e. Recognition must be presented in a suitable context (at an appreciation banquet,
commissioning service, etc.).
f. Recognition needs tailoring to the individual. Some people are highly motivated by, and
want, public recognition. Others eschew any public spotlight. The type and method of
recognition must be suitable for the individual to whom it is given.
g. Recognition doesn't demand expensive gifts; it's truly the thought that counts.
h. Recognition is a requirement for successful small-group ministries!
i. What type of recognition would I like given to me?
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j. Simply saying thank you
k. Handwritten thank you notes
l. Appreciation desserts or dinners
m. Certificates of appreciation (suitable for framing) or engraved wall plaques
n. Their "story" or personal profile in the church newsletter or worship folder
o. Christian books or videos
p. Continuing telephone contacts to see how they are doing
* 369. Step #12 – Evaluating Small Groups
1. Evaluation is often neglected
a. Evaluation is among the most neglected and unused tools available to help build small-group
ministries.
b. It's commonly misunderstood and deemed unspiritual.
2. Evaluation is the systematic process of obtaining information and using it to
form judgments, which in turn are used in decision making.
3. This includes:
a. INFORMATION is the data or facts you need to begin the evaluation process; it's the raw
material. Timely, accurate information is essential.
b. JUDGMENTS are informed estimates or opinions based on the available facts. They are initial
determinations that provide the basis for making final decisions. Specifically, judgments
estimate the present situation or predict future performance. More than one judgment is
possible for any given set of information.
c. DECISIONS are the final product in evaluation. They're rulings or conclusions on what actions
are needed in response to the related judgments. Each judgment may produce one or more
decisions. The goal is to make rational, reasonable choices based on informed judgments—
which are dependent, of course, on whether reliable information is received.
4. Evaluation is a biblical mandate.
a. While evaluation isn't directly commanded in Scripture, the idea or concept is clearly
advocated.
b. Words such as judge, test, and examine are. used to convey the idea (see Psalm 26:2; 2
Corinthians 13:5; 1 Thessalonians 2:4, 5:21).
5. Evaluation promotes quality.
a. Quality, effective small-group ministries don't happen by chance. Evaluation is a tool to
assist you in meeting your groups-ministry goals. Are you doing or did you do what you set
out to accomplish? Honest evaluation helps you to check out your own efforts, other leaders'
efforts, and the ministry in general; it identifies areas of strength and alerts you to any needed
changes.
* 370.
1. Evaluation builds accountability.
a. Everyone must be held accountable for his or her responsibilities and tasks. Even if you're
only answerable to yourself, evaluation provides a means whereby you can assess your own
efforts.
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2. Evaluation provides the basis for making responsible decisions.
a. Pragmatically, this is a very important justification for evaluation. Flimsy information and
snap judgments usually produce poor decisions. However, decisions that come from a careful
evaluation, rather than anecdotal data or personal bias, provide a reliable basis for choosing
between alternatives.
b. If asked to explain your decisions, you'll have logical reasons to offer.
3. Some questions to ask include:
a. In most participants' opinions, which topics discussed did they think were the most helpful?
b. Do the small-group leaders think in-service training is worth their time?
c. Are the leadership meetings held at a convenient time?
d. Were adequate efforts made to publicize "basic training"?
4. What evaluation methods are used?
a. Considering your specific situation, one or more of the following evaluation strategies is
possible:
b. INFORMAL VERBAL FEEDBACK—Casually ask individual leaders (at all levels) and participants for their opinions on relevant issues. This may occur during routine conversations, at
breaks during training, at group meetings, after attending a leaders' meeting, or whenever it's
appropriate. But, be cautious. Feedback of this sort is often anecdotal and doesn't necessarily
represent everyone's opinion on the issue.
c. FORMAL VERBAL FEEDBACK—Whether talking in groups or with individuals, structure a
systematic interview to ask leaders and/or participants the same specific questions and receive
their verbal replies. Interviews may be conducted with individuals or groups. One interesting
option is to hold a "public meeting." This "town hall" approach works fairly well, but usually
only a small percentage of the leaders (unless they're required to attend) and group members
participate. Most people, but not all, prefer offering anonymous evaluation feedback.
d. WRITTEN FEEDBACK—Based on what you want to know—the information you're seeking—
design a questionnaire that's completed by the leaders and/or group members. This method is
commonly used at regular intervals during the groups' life cycle, when the groups are coming
to an end, at training events, at leadership meetings, after a specific training session, at the end
of each day when a multiday training or planning format is used, etc. Questionnaires are the
most commonly used, also the most abused, evaluation method. If you elect to use written
feedback methods, please consult other resources besides this handbook.
e. INSTANT FEEDBACK—If the trust level is high between leaders and other leaders, leaders and
group members, and group members and other group members, an excellent option is to invite
spontaneous evaluation comments during the event, meeting, training, etc. If this is to work,
begin building trust by inviting this form of feedback during the time you're presenting the
ground rules, and then continually reinforce the idea by occasionally asking questions like,
"How did that go?" or "What did you think about this session or activity?"
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Leadership and Church Growth
* 371. (Title slide)
a. Обзор темы: This lecture deals with the structure of leadership and its affect upon the
growth of the church. Attention is given to the function and goal of leadership and how
different structures accomplish this task. Words used for leadership are explored in order to
gain insights from the original languages concerning the structure and function of leadership.
Different examples are given and their affect upon growth is discussed. The student will be
able to explain the function of leadership and how his structure accomplishes this function.
b. Characteristics of a good leader are discussed as well as methods for developing these
characteristics. The idea of a “Call” from God is explored as well as how to seek God’s
leading. The negative effects of leadership are presented. The student will be able to explain
how and why God is using him in leadership and outline steps for further development.
Attention will be given to planning and goal setting and time management. The process of
bringing about change and administration will be discussed. The student should develop a plan
to improve his own leadership and goal setting ability.
c.
* 372. Biblical Structure
1. Biblical model of leadership.
a. Draw and discuss a diagram. God--> Leaders--> People (God leads his people through
those he has said he would lead through.)
* 373.
1. Three essential ingredients for this model to work:
a. Leaders must accept the concept that God seeks to lead his people through them.
b. Followers must accept the concept of God leading through the leaders.
c. Both, leaders and followers must seek God's guidance through this model.
d. Moses and the Israelites are a good example.
2. Some people challenge any idea of leadership and say that we are all equal and
no one has any authority, because Jesus has "all" authority.
a. (Matthew 28:18-20 NIV) "Then Jesus came to them and said, "All authority in heaven
and on earth has been given to me. {19} Therefore go and make disciples of all nations,
baptizing them in the name of the Father and of the Son and of the Holy Spirit, {20} and
teaching them to obey everything I have commanded you. And surely I am with you always, to
the very end of the age.""
* 374. How does a leader function?
1. Doer of ministry
a. Some say the pastor is the "doer" of minister. There is a strong separation of clergy and
laity. The pastors job is the "do" ministry. This is true in the Orthodox and Catholic Church
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where the priest does the service. This is also true in our churches where the preacher is hired
to do the work of the "minister."
2. Controller or Director of ministry
a. Some leasers see their task as the “controller” of all that takes place.
b. They are the guardian of truth and practice.
c. In this situation, all ministry becomes “their” ministry and everyone becomes a tool in the
hand of the one leader.
3. Equipper for ministry
a. The New Testament emphasizes the function of "equipping." (Ephesians 4:11-13 NIV) "It
was he who gave some to be apostles, some to be prophets, some to be evangelists, and some
to be pastors and teachers, {12} to prepare God's people for works of service, so that the body
of Christ may be built up {13} until we all reach unity in the faith and in the knowledge of the
Son of God and become mature, attaining to the whole measure of the fullness of Christ."
* 375. The Goal of Leadership from Ephesians 4
1. One: The purpose of this activity on God's part is to mature saints.
2. Two: The purpose of this activity on God's part is to equip saints for service.
3. Leadership is empowered by God to function in these two areas.
a. (There remain other pastoral duties of those people who are leaders, but these are their areas
of leadership.)
b. The ability of every individual Christian to approach God and worship him directly is
stressed. A special class of priest to whom a person must confess is not necessary.
* 376.
1. A distinction between lay people and ministers is erased because of the
priesthood of all believers.
2. The differences that exist are in the area of talents and functions.
3. The call to be a Christian is in itself a call to be a "minister."
4. This universal ministry does not just happen; it is the result of a particular
ministry of those who have demonstrated special knowledge, gifts, and ability in the
area of equipping others.
* 377. Responsibility as Followers
1. (Hebrews 13:17 NIV) "Obey your leaders and submit to their authority. They
keep watch over you as men who must give an account. Obey them so that their
work will be a joy, not a burden, for that would be of no advantage to you."
2. Obey - But in what areas?
3. The two mentioned earlier.
a. One: The purpose of this activity on God's part is to mature saints.
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b. Two: The purpose of this activity on God's part is to equip saints for service.
* 378.
1. Submit, because they have authority.
2. The God ordained result is "advantage to you."
* 379. Theological –vs.- Practical Leadership
1. All leadership is not the same
2. Make a list of the type of decisions a leader should make
3. Leadership and spiritual knowledge are not the same
4. Our concept of leadership and structure is not the only one.
a. Other people value different characteristics for leadership.
b. Other structures work equally well in providing a framework for leadership to take place.
5. We must recognize that there is leadership in specific areas which is not
officially called leadership.
a. This is leadership based on the best person to make a specific decision.
b. Sometimes a person’s experience or situation may place them in the best position to make a
leadership decision even though they are not the “ordained” leader. And they may be
respected and expected to make the decision.
* 380. God has prepared us for service
1. God can use someone besides you.
a. Everyone is needed, but no one is essential to God accomplishing his business.
b. (Esther 4:14 NIV) "For if you remain silent at this time, relief and deliverance for the Jews
will arise from another place, but you and your father's family will perish. And who knows but
that you have come to royal position for such a time as this?""
2. God has prepared you for a position of service, and it is your task to discover
what this position of service is and then to fill it.
* 381. Types of church structure
1. Episcopalian
a. one bishop
b. patterned after the Roman empire
2. Presbyterian
a. Established in Geneva in 16th century where things were governed by a town council
b. This patterned after this rule by representatives
c. There are representatives from various churches who determine policy and rule
3. Congregational
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a. Came into being on the American frontier
b. Each church is completely autonomous
c. Patterned after Jeffersonian Democracy
4. Cell church structure
a. This is a newly emerging way of structuring the church.
b. This centers around small groups that function as “cells.”
c. Two Levels of Leadership
d. What do we mean by the word “leader”?
e. Are all leaders the same as the leaders described in Timothy and Titus?
f. How do we explain leaders such as choir director, Sunday School teacher, small group
leader, etc?
g. We recognize that “top level” leadership is passed down to a “second level” of leaders.
h. These people are not “leaders” in the same way as the first level of leaders.
i. They may not meet the same qualifications. They may even be women. ?
* 382. A Title or a Function?
1. What truths do we learn from the following passages? (list them)
a. (1 Peter 5:1-5 NIV) "To the elders among you, I appeal as a fellow elder, a witness of
Christ's sufferings and one who also will share in the glory to be revealed: {2} Be shepherds of
God's flock that is under your care, serving as overseers--not because you must, but because
you are willing, as God wants you to be; not greedy for money, but eager to serve; {3} not
lording it over those entrusted to you, but being examples to the flock. {4} And when the Chief
Shepherd appears, you will receive the crown of glory that will never fade away. {5} Young
men, in the same way be submissive to those who are older. All of you, clothe yourselves with
humility toward one another, because, "God opposes the proud but gives grace to the
humble.""
b. (1 Thessalonians 5:12-15 NIV) "Now we ask you, brothers, to respect those who work hard
among you, who are over you in the Lord and who admonish you. {13} Hold them in the
highest regard in love because of their work. Live in peace with each other. {14} And we urge
you, brothers, warn those who are idle, encourage the timid, help the weak, be patient with
everyone. {15} Make sure that nobody pays back wrong for wrong, but always try to be kind
to each other and to everyone else."
c. (John 10:1-5, 11-14 NIV) ""I tell you the truth, the man who does not enter the sheep pen
by the gate, but climbs in by some other way, is a thief and a robber. {2} The man who enters
by the gate is the shepherd of his sheep. {3) The watchman opens the gate for him, and the
sheep listen to his voice. He calls his own sheep by name and leads them out. {4} When he has
brought out all his own, he goes on ahead of them, and his sheep follow him because they
know his voice. {5} But they will never follow a stranger; in fact, they will run away from him
because they do not recognize a stranger's voice.""
d. "{11} I am the good shepherd. The good shepherd lays down his life for the sheep. {12} The
hired hand is not the shepherd who owns the sheep. So when he sees the wolf coming, he
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abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. {13} The
man runs away because he is a hired hand and cares nothing for the sheep. {14} "I am the good
shepherd; I know my sheep and my sheep know me--"
(1.) The shepherd's knowledge of the seep is intimate.
(2.) The shepherd calls each by name.
(3.) The shepherd, does not like the thief or robber, climb into the sheep fold by some unauthorized method.
(4.) The flock listens to the shepherds voice which they can distinguish from other voices.
(5.) The shepherd lead them to pastures where they are most appropriately fed and anticipates what is good for
them.
(6.) The sheep are weary of the unproven stranger who might try to lead them away from the one they have
learned to trust by a history of proven fidelity.
(7.) The good shepherd is contrasted with the temporary worker who may run away in the face of danger or
when his own interest are threatened.
(8.) This is not a take-it-or-leave-it metaphor of the ministry. Every pastor must evaluate his own life and
ministry by this model.
(9.) How much "power" is involved in this model of the ministry?
* 383.
1. "EPISKOPOS" –
a. This word has the general meaning of overseer. It is used in some instances in the New
Testament to describe the church leader who is functioning as an overseer. Because the word
describes a "function" it is used in reference to others in the New Testament.
b. It is used in reference to Christ in 1 Peter 2:25, and of God or gods in secular as well as
religious literature.
(1.) (1 Peter 2:25) "For you were like sheep going astray, but now you have returned to the Shepherd and
Overseer of your souls."
c. The word is also used to denote church leadership.
(1.) Acts 20:28 "Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseer.
Be shepherds of the church of God, which he bought with his own blood."
(2.) We must note that the Holy Spirit is the one who makes elders, not a church election, and our role is only to
recognize and follow those through whom God is leading.
(3.) It is from this word, "episkopos" that our English word "bishop" is derived.
d. In ancient Greece this word was used to describe a variety of official positions in respect to
their office or function. In Athens in the 4th and 5th century "episkopos" was a title for state
officials. This title was also used for local officers or the officers within a society.
e. The word occurs only five times in the New Testament and is descriptive of the function of
shepherding.
(1.) 1 Peter 5:2-3 "Be shepherds of God's flock that is under your care, serving as overseer - not because you
must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording
it over those entrusted to you, but being examples to the flock." The shepherd is serving, leading by example,
and in a position of oversight.
2. "PRESBUTEROS" –
a. This is the word most often translated "elder".
b. This word is used in reference to leading men of a town, older men, Jewish leaders, as well
as official church leaders.
c. These elders exist in the first church in Jerusalem according to Acts. They are mentioned in
Acts 11 for the first time by the official title but the apostles seem to be functioning as such in
Acts 6.
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d. This word sometimes denotes age or a period of time as well as referring to the "bearded
one".
e. The Jews also had elders in their Synagogues, which has a leadership role. The Jewish
influence is also seen in the idea of the "elders of the people" which represented the religious
leaders of the Jewish nation.
f. It is from this wealth of functional background that the term "elder" arises as a position of
New Testament leadership.
3. The two terms are not titles, but descriptive of the function, and are therefore
used interchangeable in the New Testament.
a. In Acts 20:17 Paul calls for the "presbyters", but in Acts 20:28 when Paul mentions these
individuals to whom he is talking, he calls them "episkopos".
b. In Titus 1:5 elders are to be appointed "presbuteros", but in 1:7 the same individuals are
referred to as "episkopos". Again we see multiple words used to describe the function of this
"leading" and "shepherding" leader.
* 384. What are Christian Leaders doing in Scripture?
1. Christian leaders helped the hungry.
a. (Acts 11:30 NIV) "This they did, sending their gift to the elders by Barnabas and Saul."
2. Discussed doctrinal issues. Acts 15
3. They continued to be built up by the Word or God and His grace.
a. (Study and education) (Acts 20:32 NIV) ""Now I commit you to God and to the word of
his grace, which can build you up and give you an inheritance among all those who are
sanctified."
4. Elders were on guard against error for themselves and were shepherds of the
church.
a. (Acts 20:28 NIV) "Keep watch over yourselves and all the flock of which the Holy Spirit
has made you overseers. Be shepherds of the church of God, which he bought with his own
blood."
5. Christian elders were to watch out for perverted elders.
a. (Acts 20:29 NIV) "I know that after I leave, savage wolves will come in among you and
will not spare the flock." (Acts 20:31 NIV) "So be on your guard! Remember that for three
years I never stopped warning each of you night and day with tears."
* 385.
1. Elders maintained unity and peace.
a. (Acts 21:18-26 NIV) "The next day Paul and the rest of us went to see James, and all the
elders were present. {19} Paul greeted them and reported in detail what God had done among
the Gentiles through his ministry. {20} When they heard this, they praised God. Then they said
to Paul: "You see, brother, how many thousands of Jews have believed, and all of them are
zealous for the law. {21} They have been informed that you teach all the Jews who live among
the Gentiles to turn away from Moses, telling them not to circumcise their children or live
according to our customs. {22} What shall we do? They will certainly hear that you have
come, {23} so do what we tell you. There are four men with us who have made a vow. {24}
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Take these men, join in their purification rites and pay their expenses, so that they can have
their heads shaved. Then everybody will know there is no truth in these reports about you, but
that you yourself are living in obedience to the law. {25} As for the Gentile believers, we have
written to them our decision that they should abstain from food sacrificed to idols, from blood,
from the meat of strangled animals and from sexual immorality." {26} The next day Paul took
the men and purified himself along with them. Then he went to the temple to give notice of the
date when the days of purification would end and the offering would be made for each of
them."
2. Elders cared for the household of God.
a. (1 Timothy 3:5 NIV) "(If anyone does not know how to manage his own family, how can he
take care of God's church?)" (1 Timothy 5:17 NIV) "The elders who direct the affairs of the
church well are worthy of double honor, especially those whose work is preaching and
teaching."
3. Elders worked hard at preaching and teaching.
a. (1 Timothy 5:17 NIV) "The elders who direct the affairs of the church well are worthy of
double honor, especially those whose work is preaching and teaching."
4. Elders ministered to the sick.
a. (James 5:14-15 NIV) "Is any one of you sick? He should call the elders of the church to
pray over him and anoint him with oil in the name of the Lord. {15} And the prayer offered in
faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be
forgiven."
5. Elders were examples to the congregation.
a. (1 Peter 5:3 NIV) "not lording it over those entrusted to you, but being examples to the
flock."
* 386. The Single Greatest Factor
1. "There is little doubt that leadership in general and pastoral leadership in
particular is a major factor in the church growth process" (Thomas Rainer, The
Book of Church Growth p.185)
2. True or False? Discuss.
3. Who are the leaders that come to mind from Scripture?
a. Moses, Joshua, David, Nehemiah, James, Paul
4. Do we see individuals or committees?
* 387.
1. Hunter says regarding the issue of leadership, "This is one of the greatest
tragedies facing the church today."
a. He describes the problem by saying that churches hire a staff of pastors to do ministry for
them. "To make matters worse, the congregation, a group of ecclesiastical amateurs, who are
part-time volunteer, frequently make all the decisions -- fulfilling the leadership role."
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b. Pastors are given maximum responsibility and minimum authority. Those who God has
designed to lead and equip, end up doing all the ministry and those who are to be doing
ministry end up making all the leadership decisions.
c. Some would flaunt this concept of "Church democracy" as if it were biblical. Where do we
get the idea that we have the right to vote on everything that happens in the church?
d. Biblically we are sheep. We have lost the biblical idea of submission to authority. Many of
the large and growing congregation throughout the world are congregations in where there is a
healthy respect for biblical authority. (Hunter pp. 77-78)
2. Church Growth Potential Increases as the pastor's freedom to lead increases.
a. Chart this and explain (agree or disagree)
b. Pastor as Leader: leader, visionary, goal setter, chairman of board (Potential is high)
c. Congregation as Leader: administrator, implemented, enabler, member of board (Potential
is low)
d. THIS POINT DISCUSSES AN “AMERICAN democratic” PROBLEM. The Soviet system
may have produced the very opposite problem.
* 388. The Relationship Between "Servant" and "Power"
1. (Matthew 20:25-28 NIV) "Jesus called them together and said, "You know that
the rulers of the Gentiles lord it over them, and their high officials exercise
authority over them. {26} Not so with you. Instead, whoever wants to become great
among you must be your servant, {27} and whoever wants to be first must be your
slave-- {28} just as the Son of Man did not come to be served, but to serve, and to
give his life as a ransom for many.""
2. Jesus contrast two styles of leadership.
3. Every Christian is taught by Scripture not to be proud.
a. (James 4:6 NIV) "But he gives us more grace. That is why Scripture says: "God opposes the
proud but gives grace to the humble.""
b. (Romans 12:3 NIV) "For by the grace given me I say to every one of you: Do not think of
yourself more highly than you ought, but rather think of yourself with sober judgment, in
accordance with the measure of faith God has given you." (Comment on the idea that we are
to think of ourselves in an appropriate manner according to the spiritual gifts we have been
given.)
* 389.
1. Jesus defines for us how God's economy works. (Matthew 23:12 NIV) "For
whoever exalts himself will be humbled, and whoever humbles himself will be
exalted."
a. There are two active verbs and two passive verbs.
b. The pastor who "exalts himself" by saying "I am your pastor, you must obey me" will be
"humbled" by God.
c. The pastor who "humbles himself" in service will be "exalted" by God.
d. Joke: A preacher had a plaque hanging behind his desk that said, "Certificate of Humility."
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2. We are commanded to be humble.
a. (James 4:6-10 NIV) "But he gives us more grace. That is why Scripture says: "God opposes
the proud but gives grace to the humble." {7} Submit yourselves, then, to God. Resist the
devil, and he will flee from you. {8} Come near to God and he will come near to you. Wash
your hands, you sinners, and purify your hearts, you double-minded. {9} Grieve, mourn and
wail. Change your laughter to mourning and your joy to gloom. {10} Humble yourselves
before the Lord, and he will lift you up."
b. This passage suggest that the process of humbling ourselves takes two forms. First we are
to resist the devil.
c. Second, we are to draw near to God.
d. The result of this activity is that God will lift us up.
3. Therefore we may say that biblical power that comes from God, does not have to
be forced upon the people.
a. If there is a “power struggle” it may be that it is over power that is not form God. (Or at
least, it is not from God for one of the parties involved.)
* 390. Factors Determining Leadership Style
1. The size of the congregation is a factor in leadership style.
a. up to 100 : pastor as "doer"
b. 100-225 : pastor as "equipper" who is responsible to the board
c. 225-700 : pastor as primary leader with board affirming and supporting him
d. 700-up : the congregation becomes a mini denomination and the pastor is seen as an
administrator.
2. Cultural norms:
a. ex of the "strong man" in South America -vs- the elder chief in Africa, Calcutta India
b. Sociological limitations:
c. Why do Americans come to Ukraine for a wife, but not vice versa?
d. workers, middle managers, executives
e. Americans feel they have to vote even when the outcome is known.
f. What about economic status. (When Ukrainians drive a nice car it is a problem for
Americans.)
g. How do “Soviet” leadership models effect Ukrainian church leadership?
3. Denominational limitations
a. The British value a monarchy and the Anglican and Episcopal churches reflect this value.
b. Presbyterians started in Scotland and were partly a reaction against bishops.
c. The American democracy is reflected in Baptist, Congregational, and Christian Churches.
(But is a large growing Baptist church, the center of power has been transformed functionally,
if not formally to the pastor. As a churches increases in size this model of congregational
government become unmanageable.)
4. Tenure of Ministry
a. If the congregation expects a two or three year ministry then the congregation will hold on to
the power and leadership because it cannot be invested in a short term minister.
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* 391. Sources of Pastoral Leadership
1. Must be earned (4-6 years)
2. Developed with proper training
3. Sometimes given as spiritual gift
a. At least, there are certain spiritual gifts that have an impact on leadership ability. I believe
the “ability” not the “position” is given as a spiritual gift.
b. (Romans 12:8 NIV) "if it is encouraging, let him encourage; if it is contributing to the needs
of others, let him give generously; if it is leadership, let him govern diligently; if it is showing
mercy, let him do it cheerfully."
c. (1 Corinthians 12:28 NIV) "And in the church God has appointed first of all apostles,
second prophets, third teachers, then workers of miracles, also those having gifts of healing,
those able to help others, those with gifts of administration, and those speaking in different
kinds of tongues."
d. This is not the gift of "pastor" for this is a "gift mix."
4. Ministry is the measure of leadership, not education or rank. What is meant by
this statement?
a. Is this “True” or “False”?
b. What do you think this statement means? Why?
c. Discuss this statement in groups.
* 392. Redemption and Lift
1. Redemption: is an unqualified good. We want people to be redeemed.
2. Lift: is a qualified good.
a. This may come from an outside agency. If this is the case then the church can only grow to
a certain limit. We must start reproducible churches. (Missionaries, ordained pastors,
buildings, and institutions can limit the growth of a church if these things are essentials.) Does
every church need a missionary, an ordained pastor or some limiting factor. Is the outside
institution providing the hospital or school or other institution. If it is turned over to the
nationals, can they sustain it?
b. This may arise internally: The Methodist came to America in 1766 and were a
denomination of the poor. But by 1866 the Methodist had "lifted" and were no longer a
denomination of the poor and the Holiness movement arose to take their place. The Nazarenes
were a church of the poor in their beginning, but now they are lifting. The Pentecostal
movement also began as a movement to the poor. These denominations are no longer churches
of the poor. The one way you can tell if this has already taken place in a denomination is if the
denomination has an accredited seminary. (When people become Christians they stop doing
destructive behaviors and become more responsible and productive and naturally are "lifted" in
life.)
3. Haunting : an unqualified bad
a. The solution is that those who have lifted should give all they can.
b. Too often we tie ordination to academic achievements. A person who has four years of
college and three years of seminary cannot be a minister to the poor. His education has
disqualified him for ministry among this group of people.
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c. Ministerial training is one of the major problems with redemption and lift.
d. Some denominations refuse to have systems of training that remove the potential pastor
from the actual ministry. People are not allowed to "go away" and get training.
e. The higher level of education required for ordination, the higher up on the social ladder the
church ministers. Seminaries train people to minister to the elite.
f. The idea in many denominations is that we have first class pastors and second class pastors;
those who have seminary training and those who do not.
g. In the Southern Baptist denominational about 25% of the pastors are bi-vocational and many
of them have not been to seminary. They have a continue training program for these pastors.
h. Seminaries describe their product as "theological education" not "ministerial training."
Scholars produce scholars and ministers produce ministers. We also need a program that does
not remove people from ministry. Jesus' method of training involved people in ministry.
Many larger churches are beginning to recruit their new staff people from the congregations
and train them at the church in a church training institute.
* 393. Pastors as Visionary
1. We must set the direction for our people and society.
2. We must have a vision of where we are going if we are going to lead people.
We must know where we are going.
3. We have to be able to “cast” the vision. This usually the senior minister, and is
rarely a visionary team.
4. Most of the time in the Bible, this vision comes through a single individual.
* 394.
1. Usually the person who is responsible for developing the minister is also to one
who has the responsibility for casting the ministry.
2. It is not always clear. If it were, you would not need to be a visionary.
3. If you only look at the problems, then that is all you see. You must look beyond
the obvious and see what other people never look for.
4. Ministry is capturing the vision and taking the people there.
* 395. Vision
1. Vision is a clear picture of a preferred future where you can anticipate yourself
accomplishing a specific purpose.
2. A purpose is a reason for doing something.
3. Before you can determine a viable vision by which you accomplish your
propose, you must first understand your beliefs and assumptions.
4. You will have to take time to define your beliefs and assumptions, because they
will be questioned.
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5. You base your life on and make decisions on your beliefs and assumptions.
* 396.
1. If your beliefs and assumptions are fuzzy and unresolved, you will have a great
difficulty is specifying a purpose statement for your life. Your future will be
shifting.
2. Without vision we become venerable to any good salesman or new idea.
a. We are tossed to and fro by every new idea.
b. We must ask, “What makes me different or unique?”
3. We will be able to better set priorities for our time and energy.
4. We will be better in touch with our fixed values.
5. We will find it easier to create high-drive goals.
6. Our reason for being will be changing as time goes on.
* 397. Change in our World
1. The church began in a Hebrew cultural paradigm
a. (dynamic, visual, right brain, parables, relationships)
2. The church moved to the Greek culture
a. (factual, left brain, logic)
3. The church moved to the Roman culture
a. (rules, authority, law, control)
4. The Renaissance was revival of the Greek culture
a. (this lasted until 1960) In the church we called it Reformation
b. The church adjusted to the culture:
c. People went to “platform” events, out of which came revivals in the late 1800’s.
d. Adults joined “movements” so we started adult Bible classes.
e. They did things that fit the culture of the day.
f. Appropriate education became popular, so the church adopted Sunday School..
5. Then there was another social cultural paradigm shift. This shift took place in
the world, but the church has not yet adjusted to the cultural change around it.
a. In the 1800’s and early 1900’s the church paralleled the culture around it. The church
understood the times.
b. After 1950 little has changed in the church’s approach has changed.
c. When the church is dead, dismount.
d. We are not doing well as a church, but if the 1950’s come back, we will be ready.
e. We don’t know what happened to dinosaurs, but we do know that the world changed and
they did not.
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* 398. Postmodernism Shapes our Place as Leaders
1. Postmodernism is distrust in human invention to solve the issues of life.
a. A questioning of science and scientific development. Is technological development helpful?
2. We no longer accept as true what those before us accepted as the norm.
3. There is a look to the supernatural to solve the problems.
a. (angels) (video games which focus on the supernatural) People are not looking to the
church for the answers.
4. People must “experience” Christ and not just “know” the factual information.
5. We present the gospel as four or five points that are “factual” and can be
checked off.
a. This is not acceptable to people who accept postmodernism.
* 399.
1. Experience is the heart of postmodernism.
a. Don’t tell me what I have to do, but show me what works.
2. There is a great acceptance of pluralism.
a. There is no ultimate truth. Tolerance.
3. Pre-modernism focused on the idea that God is involved in everything. (before
1600)
4. Modernism focused on science and science became the standard. (from 1600 –
1960)
a. (this failed us and did not answer all our problems)
5. The failures of science opened the doors to post-modernism.
a. Things like Vietnam forces us to look for something else, like “love” and drugs.
6. Post Christian Age
a. No absolutes
b. Core values of society are no longer drawn from Christian culture.
c. Truth is relevant to each person’s circumstances.
d. The Judeo-Christian value system is no longer the framework of Western thought and value
system.
* 400. Healthy signs of healthy organizations
1. People with data make decisions; people with answers answer the questions.
2. People intuitively think to help others when there is a problem.
3. Mistakes are used as creative learning tools.
4. Trust exists within the organization.
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5. Managers are flexible leaders.
* 401.
1. Conflicts are dealt with openly.
2. Problems are solved with the welfare of all in mind.
3. Poor performance is discussed and worked out.
4. Each person is aware of the “big picture”.
5. The mission is reached and people are fulfilled.
6. This all led to a new understanding of leadership.
* 402. Delegation
1. We feel trained and do not feel we can “trust” someone else who is not trained to
do it.
2. God is the great delighter.
a. God can do everything much better, but he has delegated the work to us.
b. Exodus 18:13-26 - too much work for one person – he became a trainer of judges
c. Luke 9:1-6 - Jesus delegated the work – Jesus spent much time training those who would
take over the ministry
d. Acts 6:1-7 - The Apostles delegated - If deliration had not taken place, other ministry
would not have taken place.
3. Why should we delegate?
a. We should delegate because God delegates.
(1.) God’s perfection does not allow for pride or arrogance on the part of his people.
(2.) God teaches that delegation is a risk worth taking.
(3.) God’s delegation is a perfect example to us of faith.
b. It allows us to work smarter, not harder.
(1.) “I not only use all the brains I have, but all I can borrow.” Woodrow Wilson
(2.) It is the best use of all available resources.
c. Each part of the Body of Christ has different functions.
4. Basic Steps to Delegation
a. Delegate the whole task to one person.
b. Select the right person and trust them.
c. Clearly communicate the desired result. (not the method)
d. Delegate responsibility and authority.
e. Set up a system of ongoing feedback and communication.
f. Don’t take a project back right away because of failure. (This is not just a way to get things
done, but also a type of training.)
g. Evaluate the complete project and reward efforts.
5. Delegating Tips
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a. Avoid reverse delegation. Instead of taking something back, force the person to come up
with some solution.. Do not allow people to say, “I don’t know.” Then think!
b. Avoid “dumping.” If you communicate to a person that “I can’t find anyone else to do this.”
Then you have dumped it on them.
c. Delegate as far down as you can. Allow them to delegate to people below them.
d. Always put a time table on the project.
* 403. Group Meetings
1. Every person who accepts responsibility will have to lead a group meeting at
some time.
2. How you lead a meeting will have effect upon your ability in leadership.
3. If people do not know when they will leave a meeting, then they will be much
more likely to miss a meeting.
4. Leaders are not born, they are developed. The abilities to lead a group meeting
are also developed.
5. Before the meeting:
a. Room and seating arrangement is important.
b. The leader should not take a “choice seat.” Communicate an idea of equality.
c. Comfortable size room. Not too big or too small.
d. Good lighting.
e. Good temperature and air circulation.
f. Comfortable seating space.
g. Food and drink is nice
h. The leader is part of the group not over the group. How do you relate to the other people?
Do you keep a distance as the “professional” or as one of them?
i. Regular meeting dates are better than irregular. But do not meet if you do not have anything
to meet about.
j. Prepare a written agenda with information about the meeting and this can be saved for future
reference.
k. Review the last meetings accomplishments. (positive)
l. Complete the old or “carry over” business.
m. Begin on time and stick to the agenda. End on time.
n. Respond wisely to every contribution.
o. Do not chastise team members in front of others.
p. Understand the value of the “devil’s advocate.”
q. Do not dominate the discussion.
r. Complement healthy ideas and points of view.
s. End on a positive note.
t. Accept other’s point of view and be willing to change your point of view. No one likes an
arrogant, and “always right” leader.
u. Ask kindly for clarity.
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v. Encourage brainstorming and thinking out loud.
* 404. Management and Control
1. Ancient
a. Planning as a science did not begin before the mid 1800’s
b. Plan – organize – control
This was done during ancient Egypt. This worked and
produced a result.
c. When we look at ancient civilizations we see that in order to build ancient structures, these
people had to have a great knowledge of mathematics. They had to plan.
d. There has to be organization.
e. There has to be control of results.
f. In Exodus we see this with Jethro and Moses. Moses and Jethrow discuss management
strategies.
g. We can see different examples down throughout the centuries.
2. Classic
a. In the mid 1800’s the progress in industry allowed for the management of machinery.
People began to think about how to manage and control machines. Most of these thinkers were
engineers and they thought about how to manage machines.
b. Man grows best when he takes responsibility for himself and his community. Protestant
Work Ethic – “If man works hard and lives right, then rewards will come to him.”
c. There was a respect for the “position.” : policeman, owner, director, military leader.
d. This resulted in the idea of “mass production” and each person on the assembly line
specializing in making one component part.
e. Close to the end of the 1800’s academic leaders began to look at this idea of management.
Specialized people began to function as managers. It was realized that it was possible to
prepare people for the function of management.
f. Principles were developed.
(1.) Division of work
(2.) Authority
(3.) Discipline
(4.) Unity of command
(5.) Unity of direction
(6.) Subordination of individual to the general interest
(7.) Centralization
(8.) Line of authority
(9.) Order
(10.) Stability of tenure of personnel
(11.) Initiative - pay
g. Fredrick Taylor is called the father of scientific management. He looked at how do you
make the best use of the individual worker? He felt that the interest of the employer and the
employer were one in the same.
h. Increased productivity means producing more with fewer inputs into the process, it is no just
producing more. If a person can use technology and training and as a result produce more
than someone else, then the worker should share in the benefits of higher production. (Ex.
Luda taking a taxi home from the market.)
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3. Behaviorists
a. The focus shifted to the human being. Why do people behave the way they do?
b. This began during WWI to decide who would be good fighter pilots and who would be best
for other activities.
c. The Hawthorn Study showed that the attitude of employs is important. When management
pays attention to workers, they work better. This took place in the early 1930’s.
d. Leadership is not a function of leadership, it is a function of ability.
e. Three types of decision for conflict:
(1.) Domination – one side gets what they want
(2.) Compromise – no one gets what they want
(3.) Integration or Consensus – both sides get what they want
4. Modern
a. By removing he layers of management in an organization (flattening) and allowing instant
communication within the organization, it becomes possible to draw from all people’s input
and creative ideas.
b. This took place in the 80’s and 90’s. Some people called this “downsizing” but this was
simply not using less people to accomplish the same job because fewer people were needed.
c. At the crucifixion of Jesus, Matthew 27:50-51, the distance between us and God is
“downsized”. The middle managers of priest and high priest, and holy of holy are removed
and we now go directly to God.
d. By removing the barriers in organizations, we open up the possibility for growth. Too often
in the church we do not remove the regulations on people fast enough. The business world
calls this “empowerment” the church calls this the Great Commission. Christ has established
the church and has handed it over to us.
e. The individual will grow into what he is capable of becoming, provided we create the
conditions.
* 405. Motivation
1. Example
a. A study was done about people washing their hands in public restrooms. A hidden camera
was put in the restroom; 10% washed their hands when alone, and 90% of people washed their
hands when another person was in the room with them. This was true for man and women.
This shows that we accept the “norm” of washing your hands.
2. People are not comfortable when they are given complete freedom, so often it is
helpful to set some boundaries.
a. “You can make your own choices within these bounds and limits.”
3. People need to know what is involved: when, how far, who, what, information?
a. Not how you are to do it.
4. How do we measure performance and handle failure?
5. Punishing failure is not a way of sustaining creative ideas.
6. Delegate completely or not at all. People must be empowered.
7. Pygmalion effect –
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a. This is the idea that people live up to the expectations you have for them.
b. We communicate our high expectations by smile, tone of voice, feedback, giving
information, and additional opportunity for growth.
c. People’s expectations become self-fulfilling prophecies.
* 406. Attitudes: Three ways attitudes are formed
1. Personal experiences
a. If you go through something it will shape your attitude
b. If you experience something it will shape your attitudes
c. If a non-Christian experiences the power of God this will have an effect upon them
d. If you have a bad experience then this will shape what we think
2. Reference groups
a. (your peers or others who mean a lot to you)
b. We can be influenced by what others, which you respect, think
c. What we value in others we will often accept without personally verifying them
d. The Bible shapes your attitudes
3. Generalizations
a. We draw a conclusions
b. Ex. The Characteristics are not good, they raise hands, so raising hands is not good (this is a
false conclusion)
c. In this method of change we analyze the facts and reason a conclusion
* 407. Why attitudes continue?
1. Selective exposure –
a. we are not exposed to things that might shape our attitudes (blacks do not go to KKK rallies)
2. Selective attention –
a. we turn off, in our mind what we do not agree with (we do not listen through to hear the
whole argument)
3. Selective perception –
a. what we do here, we screen through our own grid and alter what we really heard
4. Selective recall –
a. we forget what we do not to remember
5. Homeostasis –
a. means we have been created to maintain our equilibrium and to not change
* 408. Creating Change
1. Use a booth/and approach instead of either/or (add programs)
2. Broaden the base of ownership and goals
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3. Focus on the possibilities and opportunities and not the problems and limitations
4. Concentrate on areas where leaders have control.
5. Monitor the program to be sure people are being given real choices
* 409.
1. Plan and program for specific subgroups of people rather than the entire
congregation.
a. (people are difference) Everyone does not have to like the new program.
2. Encourage tolerance of new programs and activities.
3. Have special celebrations to affirm the positive accomplishments.
4. Identify your specialty and develop specialized ministry
* 410.
1. Carefully review the actual purpose of the church
2. Individuals change before institutions change.
3. Use a strategy appropriate for your stage in church development
4. Leadership in the church may be at a different place than the members
5. Specialize in eliminating barriers
* 411.
1. Begin by changing what will bring the biggest payoff with the least resistance
2. Respect the Pioneer/Homesteader issue
a. The Pioneer number one goal is security
b. The Homesteaders want to risk and step out
c. You must mix these two groups
3. Homesteaders must be brought into leadership
4. Focus on building those you can lead
a. The people who have come in after you are easier to lead
b. The people who are younger than you are easier for you to lead
* 412. 4 Options for Change
1. Resignation
a. leave the church
b. stay and do nothing
2. Relocation
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a. Go where I can be effective
3. Revolution
a. This can be violent and with conflict
b. This can be peaceful (out voted)
c. It is best if you have won a large number of people and they are now loyal to you
4. Revival
a. Pray for the power of God to change hearts
* 413. The Pastor and Change
1. Manage your time wisely
a. Analyze your time wisely
b. Prune time wasters
(1.) Let other people do what they can do
(2.) Do only what you, and you alone, can do
c. Stop wasting other peoples time
d. Develop blocks of discretionary time
(1.) We must take a breather every 90 minutes or so we must schedule things in 90 minute blocks or so
e. Pastors of plateaued and growing churches spend 80% of their time in the same way. The
other 20% is different
(1.) 6-15 minutes in prayer and devotions for plateaued churches. 60-90 minutes in prayer and devotions for
growing churches.
(2.) In plateaued churches spent same amount of time calling on everyone equally. In growing churches they
spent their time developing leaders.
(3.) In growing churches they spend their time on the unchurched
instead of the churched.
f. According to Arn : Where ministers spend their time in different churches
(1.) Plateaued: sermon preparation and reading
(2.) Slightly declining: counseling and visiting with members
(3.) Shapely declining: administration and meetings
(4.) Growing: prospect and training for outreach
2. Focus your energies on the contributions you can make to the church
a. This depends on the size of the church
b. On available staff
c. On your gifts
3. The pastor's main task is to lead and feed
4. Utilize people at their point of strength
a. Make strength productive
b. Make others productive and keep them from being burdened with things that they are not
productive at doing
5. Put first things first
a. You can't get everything done
b. You can only do the most important things
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c. Made effective decisions
* 414. The “Call” of God and Leadership
1. Fasting
a. Fasting occurs outside of Christianity and within the Bible for wrong reasons.
(1.) Hunger strike
(2.) To state a point or to accompany deep emotion
(3.) Fasting first occurs in Scripture where Moses refrains from eating for 40 days while on the mountain and
after the breaking of the tablets of stone.
b. Fasting as Penitence
(1.) Part of the psychology of fasting is to say to God, "I am penitent, I am not high and mighty."
(2.) Fasting was to be observed on the Day of Atonement. Leviticus 16:29 - ff.
c. Fasting in times of Distress
(1.) (This seems to be more a record of what happened in the culture instead of what God commanded.)
(2.) Moses fasted on a number of different occasions.
(3.) On several occasions the people of the OT fast in associated with war.
(4.) David fasted and wept for his son while he was ill, but when he died he ate.
(5.) Psalm 35:13 speaks of "humbled myself with fasting" during a time of another's sickness.
(6.) There are examples of fasting associated with mourning.
(7.) Sometimes great tragedies of the past were commemorated by fast.
d. Fasting when seeking God's guidance and care.
(1.) Note Ezra 8:21-23 as an example of fasting and prayer in requesting God's help and guidance.
(2.) Note Ester 4:15-17, when Ester is go before the king.
(3.) Exodus 34:28 speaks of Moses fasting in connection with receiving revelation; the stone tablets. This
fasting is mentioned also in Deuteronomy in connection to this event.
(4.) Note Daniel 9:3 as Daniel's seeks God.
(5.) Paul fasted for 3 days following his vision, Acts 9:9.
(6.) Acts 13:2-3 connects prayer and fasting with God's leading and the sending out of Paul and Barnabas. (read
this)
(7.) In the context of prayer and fasting, the Holy Spirit reveals the "call / will" to which Paul and Barnabas
have been "called."
(8.) This seems to be the most relevant passage.
2. Definition: The Will and Call of God
a. The "Primary" will and call of God, as most often referred to in Scripture, is to salvation.
b. I draw a distinction between:
(1.) Occupation - What one does to earn a living.
(2.) Call to faith - Conversion or becoming a Christian
(3.) Call to Service - Doing the "good works God prepared in advance for us to do" or playing the part of the
puzzle that God wants us to play.
c. I wish to look at "The Will and Call of God" as it relates to this Call to Service.
(1.) This is a secondary use of the will of God in Scripture and it is possible to violate this and still be
"Christian" but a willing violation of this idea raises questions about the "lordship" of Christ.
(2.) There is also in Scripture an idea of the will of God in moral and ethical matters such as in 1 Thessalonians
4:3 "It is God's will that you should be sanctified: that you should avoid sexual immorality." This is not the use
I intend here.
(3.) In the idea of a "Call to Service," there is implied God's preference of this choice over that choice and that
God is in some way willing to communicate his will or call to the individual.
(4.) At stake is the whole concept of "lordship."
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3. Examples of the working and direction of God:
a. Gideon -- Judges 6 and 7
b. Abraham's servant -- Genesis 24
c. 2 Kings 2:1-6 Elijah revisits the places of his faith and where God has acted before.
d. (Ephesians 5:17-18) "Therefore do not be foolish, but understand what the Lord's will is.
{18} Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit."
e. (Colossians 1:9) "For this reason, since the day we heard about you, we have not stopped
praying for you and asking God to fill you with the knowledge of his will through all spiritual
wisdom and understanding."
f. (1 Peter 4:19) "So then, those who suffer according to God's will should commit themselves
to their faithful Creator and continue to do good."
g. (Acts 16:10) "After Paul had seen the vision, we got ready at once to leave for Macedonia,
concluding that God had called us to preach the gospel to them."
(1.) There was some action of drawing a conclusion from the possibilities.
(2.) This vision only narrows the possible options, but does not give precise details.
(3.) There is still required an interpretation of the vision.
(4.) The detailed plan of action still remains to be worked out.
(5.) The vision was to Paul, but it applied to all.
h. (2 Peter 1:3) "His divine power has given us everything we need for life and godliness
through our knowledge of him who called us by his own glory and goodness."
4. Determining the Will of God
a. Exclude the obvious
b. List our qualifications
c. Prayer
(1.) Asking for wisdom and guidance
(2.) Seek, ask, and knock
d. Opportunity - circumstances
e. Personal desire
f. Consult the people of God
g. Consult the Word of God
h. Test initial conclusions
5. Roll of Male and Female?
a. This relates to “call” or our place in life.
b. What distinction does the Bible make between Husband and Wife?
c. How is this distinction lived out in Scripture?
d. What does creation tell us about the difference between men and women?
e. What is the biblical concept of "head" as applied to the family? In what areas does this
apply?
f. (Genesis 2:15-17) "The LORD God took the man and put him in the Garden of Eden to
work it and take care of it. {16} And the LORD God commanded the man, "You are free to eat
from any tree in the garden; {17} but you must not eat from the tree of the knowledge of good
and evil, for when you eat of it you will surely die.""
(1.) In this passage, Eve is not yet created.
(2.) God gives Adam two functions that relate to creation:
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(3.) A functional, task roll in life, (occupation) "work it and take care of it."
(4.) A spiritual roll in life, "you must not eat from the tree."
g. (Genesis 2:18) "The LORD God said, "It is not good for the man to be alone. I will make a
helper suitable for him.""
(1.) The God created function of woman is to serve as a "helper" (partner) in accomplishing the task God
assigned to man.
(2.) For this reason the spiritual and physical responsibility that God assigned to man is not repeated for woman.
Her creation is to serve a purpose that already exist and has already been assigned to man.
(3.) 1 Corinthians 11:3 illustrates this. (1 Corinthians 11:13) "Judge for yourselves: Is it proper for a woman to
pray to God with her head uncovered?"
(4.) 1 Peter 3:1-7 assumes this principle. (1 Peter 3:1-7) "Wives, in the same way be submissive to your
husbands so that, if any of them do not believe the word, they may be won over without words by the behavior
of their wives, {2} when they see the purity and reverence of your lives. {3} Your beauty should not come from
outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. {4} Instead, it should
be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight.
{5} For this is the way the holy women of the past who put their hope in God used to make themselves
beautiful. They were submissive to their own husbands, {6} like Sarah, who obeyed Abraham and called him
her master. You are her daughters if you do what is right and do not give way to fear. {7} Husbands, in the same
way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs
with you of the gracious gift of life, so that nothing will hinder your prayers."
h. (Genesis 2:22) "Then the LORD God made a woman from the rib he had taken out of the
man, and he brought her to the man." (Genesis 2:24) "For this reason a man will leave his
father and mother and be united to his wife, and they will become one flesh."
(1.) Verse 19 tells us that God had formed everything out of the dust of the ground, but verse 22 makes a point
of the fact that woman was made in a different way, from man.
(2.) The creation of woman serves to fill a need of man, not God. (God's task for the human race has already
been assigned to man, however he is diffident and woman is created to aid him in this task.)
(3.) For this reason God deals primarily with man throughout the biblical account, only dealing directly with
woman in cases when the task he calls her to do conflicts with her original created roll. Example: He appears to
Mary, and then to Joseph to tell him not to do what he is rightfully to do as head of that family.
(4.) Verse 24 shows that God's intention is that the two will function as one.
(5.) This verse exist to emphasize God's intention in the family structure; that children would marry and cease to
be part of the original family, and would form a new family.
(6.) Some have said this "leaving his father and mother" applies only to the man and this is not the case for the
woman. That idea comes from a recent feminist theology and would have never been considered culturally
permissible in the Old Testament or new. (Note Genesis 24)
(7.) In the Old Testament this was accomplished by the giving of the "bride price" signifying the removal of the
woman from her father's clan, to the clan of her husband. This is also reflected in the change in the genealogical
record.
(8.) This is acted out today in, "Who gives this woman,... Her mother and I,..." and is reflected genealogical in
the change of the last name.
(9.) Example of where this should have been applied is Abraham and Terrah.
i. (Genesis 3:9) "But the LORD God called to the man, "Where are you?""
(1.) It is Adam that God seeks and holds accountable for he is viewed as the head of the family.
(2.) Romans 5:12-14 attributes the fall to Adam.
j. (Genesis 3:16) "Your desire will be for your husband, and he will rule over you.""
(1.) This is included in the punishment for sin because it is related to how sin entered the world. Eve, acting
independently, ate and then gave to her husband to eat. Thus, a factor in the sin is Eve acting independent of the
purpose for which she was created.
(2.) God is thus in the phrase, "he will rule over you" placing Eve back in the roll she was created to serve.
k. Genesis 3:17a "To Adam he said, "Because you listened to your wife..."
(1.) God is not telling Adam that he should not listen to his wife, but is reminding Adam that "he" is the one
who is responsible and that God holds accountable.
l. (Ephesians 5:21) "Submit to one another out of reverence for Christ."
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(1.) This applies to all people equally and irrespective of gender.
(2.) "Submit" is defined as, "A voluntary placing of one's will and support under another."
(3.) This is called for in the Church because of our mutual relation to Christ and the fact that we all exist as parts
of the same body. Although this exist as a command here, it is "voluntary" in the fact that we have chosen to be
"Christian."
m. (Ephesians 5:22) "Wives, submit to your husbands as to the Lord." (Ephesians 5:24)
"Now as the church submits to Christ, so also wives should submit to their husbands in
everything."
(1.) "In everything" is balanced with "as to the Lord." The idea is that in every way the church submits to
Christ, wives are to submit to husbands. This has to do with the areas in which it means to be "Christian" in the
church, and the areas in which it means to be "one" in the family.
(2.) This is not in cultural identity issues. Christ does not make ever church a white, middle class, American
church with its cultural identity, and neither does the wife give up individual decisions.
(3.) The church submits to Christ in order to be "Christian" and the wife submits to the husband in order to be
"one."
(4.) There may be things that are cultural in nature that a church gives up in order to be "Christian" and there
may be individual identity issues that a wife gives up to be "one."
n. (Ephesians 5:23) "For the husband is the head of the wife as Christ is the head of the
church, his body, of which he is the Savior."
(1.) This headship finds its origin in creation.
(2.) Christ is the "creator" of the church by redemption. He is thus the origin of the Church.
(3.) It is out of Adam that Eve is created, and from him that she has her origin. This is why the biblical record
draws a distinction in how the two were formed.
(4.) The husband's roll as head is paralleled with Christ roll as head over the church.
(5.) Christ gives identity, direction, and function to the church. This is a transfer from himself.
(6.) The same is true in the family, where man finds his identity in creation, (spiritual and physical oversight)
and the wife finds her identity as a God created partner to that function.
(7.) This concept of headship does not destroy "identity" either in the church or family, for Christ does not direct
every aspect of the church, but instead often leaves that up to the situation. Christ has however, set broad
boundaries within which the church must stay in order to be the church.
o. (Ephesians 5:25-30) "Husbands, love your wives, just as Christ loved the church and gave
himself up for her {26} to make her holy, cleansing her by the washing with water through the
word, {27} and to present her to himself as a radiant church, without stain or wrinkle or any
other blemish, but holy and blameless. {28} In this same way, husbands ought to love their
wives as their own bodies. He who loves his wife loves himself. {29} After all, no one ever
hated his own body, but he feeds and cares for it, just as Christ does the church-- {30} for we
are members of his body."
(1.) The word for love is "agape." This is very important, for it is intended here as good will and care in her best
interest, as opposed to "romance." (Romance may be a part of this on the emotional level, but it is not the main
thrust of this passage.)
(2.) What is meant by "love" in this passage is illustrated by "as their own bodies." Thus, the command "to
love" is to exercise the task of headship in the physical and spiritual areas with the needs of the wife in mind.
(3.) This type of love is a command to the husband to be the physical and spiritual head of the family and is
paralleled with the command to the wife to submit to this leading, that is leading in the headship areas.
(4.) The "love" that is spoken of in this text and the "submission" that is spoken of here, apply to exactly the
same thing. The command is thus, for each to be what God created them to be.
(5.) Husbands are to fulfill their God given roll in the area of the physical and spiritual.
(6.) Wives are to serve as a "help meet" or assistant in this task, thus fulfilling their purpose in creation.
(7.) This "submission" in these two areas is essential, because the husband, as "head," is held accountable.
(8.) (The idea that the husband has to be commanded to "love" his wife and the wife automatically loves her
husband when she is loved as she should be is totally foreign to this text. This idea is based on a faulty
assumption of phillo instead of agape.)
(9.) The function "love" fulfills is that it enables the object of love to be what it was intended to be. This is true
in what Christ has done for the church. The two things which Christ does are: love and give.
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(10.) These two cannot be separated. However in the giving of Christ, his identity is not lost, for if it were, he
would not have been able to give what was needed. His headship is maintained.
(11.) The function of Christ' activity is: holy, cleansed, radiant, without blemish, blameless.
(12.) Verse 28 speaks of how the husband is to apply this same idea, especially as provider.
(13.) Christ love for the church has enabled the church to be a "partner" (help meet) with him in his purpose.
p. Ephesians 5:31 is a restatement of Genesis 2:24.
(1.) (Ephesians 5:31) ""For this reason a man will leave his father and mother and be united to his wife, and the
two will become one flesh.""
q. (Genesis 2:24) "For this reason a man will leave his father and mother and be united to his
wife, and they will become one flesh."
r. (Colossians 3:19) "Husbands, love your wives and do not be harsh with them."
(1.) The command not to be "harsh" probably refers to a recognition of the woman as the "weaker vessel."
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Worship and Church Growth
* 415. (Title slide)
a. Обзор темы: This lecture introduces a foundation for the worship service and the elements
used to make up that worship service. The place of non-Christians in worship is considered as
well as methods for attracting non-Christians. Special types of services, which focus on nonChristians, will be discussed. The student will be able to explain the inclusion or exclusion of
certain elements within his worship service and will develop a worship service for Christians
and one for non-Christians. This lecture will focus on the Sunday morning worship service
and how it affects the growth of the church. The elements of the service will be discussed
from a theological and practical standpoint. Money for ministry will also be discussed. The
student will evaluate several worship services and plan his own as well as write an explanation
for his service.
* 416. Introduction to Worship
1. What are we trying to accomplish during the worship service?
2. Why not just video tape a good service and play it over and over?
3. What is the Christian doing in worship, and what is the non-Christian doing in
worship?
* 417.
1. How do we attract a crowd, and do we expect to attract a crowd.
2. Example
a. A woman from a free congregational tradition visited a liturgical service. She continually
punctuated the message of the pastor with "Praise the Lord!" Finally, a member of the
church turned around and said to the guest, "Excuse me, but we don't praise the Lord in the
Lutheran church." A man down the pew corrected the member: "Yes, we do," he said, "It's
on page 19.”
3. Martin Luther understood the power of music in worship.
a. Luther said, "I really believe, nor am I shamed to assert, that next to theology there is no
art equal to music.” Luther further recognized, "Experience proves that next to the Word
of God music deserves to be extolled as the mistress and governess of the feelings of the
human heart.”
* 418. Worship Before God
1. A common Hebrew word for worship, shachah, means "to prostrate oneself."
a. Worship for the Hebrew meant to come before the Lord in humility.
2. Hebrew worship focused on giving offerings to the Lord.
3. A number of terms in the New Testament denote worship.
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a. Latreuo is one of many that emphasize veneration of God.
4. The word proskuneo means, "to kiss toward," focusing on one's allegiance to
the Lord.
* 419.
1. To state it simply, worship is to be God centered.
a. Much of what we do in church is a means to a greater end.
2. Worship is an end in itself.
a. Worship relates directly to the emotions; however, true worship goes deeper.
3. True worship of the ancient Hebrews was founded in the activity of God in
history — in particular on the initiative taken by God to reveal himself to his
people.
a. Abraham was called by God. In response, Abraham built altars of worship. (Genesis 12)
b. God revealed to Noah the coming judgment on humanity. Noah responded in obedience
by building the ark, and he worshiped God by building an altar after the flood.
c. Ultimately, an elaborate process of worship developed through the tabernacle and the
temple.
d. Too often the people of God missed the genuine relationship with God in their ritual, so
prophets like Amos exhorted the people to true worship.
e. The Psalms provided songs for worship, while national festivals reminded the people to
seek the Lord.
f. Eventually, the synagogue service became the heart of Jewish worship.
4. The New Testament worship services patterned themselves after the
synagogue.
a. The New Testament writings, particularly Paul's letters and the Gospels, soon became a
prominent part of the services.
b. To the Psalms were added Christian hymns, some of which are probably included in Paul's
epistles (Phil. 2:5-11). Paul encouraged the singing of "psalms and hymns and spiritual
songs" (Eph. 5:18-19).
c. Baptism and communion were added features of Christian worship.
d. Zeal characterized the services. The resurrection emphasis led to a celebrative spirit.
e. Christian worship moved from the Jewish Sabbath to the Lord's Day, commemorating the
resurrection of Jesus.
f. By the early second century, the Didache gave evidence of a greater sense of structure in
worship.
5. The style of worship is not prescribed in the New Testament but the substance
of worship is—in particular, the celebration of the risen Lord.
a. Just as evangelism must keep a proper tension between the changeless message and
changing methods, worship must give attention to a biblical focus while avoiding the
temptation to prescribe one form of worship. This tension is borne out in history.
* 420. Worship Throughout the Ages
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1. The ritualism of the Middle Ages goes against true worship.
a. Even more foreboding was the theological shift away from an emphasis on a regenerate
church, leading to multitudes that observed the liturgy without a personal knowledge of the
One whom they worshiped.
2. The Reformation brought a restructuring.
a. Martin Luther returned the Bible and the hymnal to the people. Luther introduced hymns
with more familiar tunes that were theologically rich and written in the language of the
common man.
3. The Pietists of the late seventeenth and early eighteenth centuries began
writing subjective hymns, reflecting their emphasis on religion of the heart.
4. Charles Wesley wrote more than six thousand hymns.
a. These were crucial to the theology of early Methodism. His brother John preached
biblical sermons that emphasized the application of the text to life. To these Charles wed
hymns utilizing secular tunes.
* 421.
1. To a largely illiterate population the hymns taught doctrine and supported
Christian experience.
2. The camp meetings of the Second Great Awakening were characterized by
simple, emotional hymns, many with evangelistic appeals.
a. The camp meeting songs developed into the gospel hymn, marked by a verse and
chorus.
3. The Jesus Movement during the late 1960s and early 1970s laid the
groundwork for a significant shift in the corporate worship of the American
church.
a. The charismatic movement added to the growing awareness of a need for freedom in
worship. It has been noted that for several decades the church resisted change in worship,
leading up to the revolution that occurred in the 1960s and beyond.
4. The rise of contemporary Christian music and the accompanying explosion of
Christian radio stations after 1970 laid the groundwork for dramatic changes in
worship services.
a. Contemporary Christian Music was born out of the counterculture movement of the 60s.
Disillusioned hippies who found the answer in Christ used their most natural means of
expression—music—to proclaim the joy of their salvation and to share Christ with others. It
wasn't organ music either. It was the music they understood.
* 422.
1. Two streams merged to create the genre known today as contemporary
Christian music.
a. Folk music, especially as it was expressed in the youth musical, eventually merged with
the rock sound of the Jesus Movement coffeehouses to form what is easily recognized today
as contemporary Christian music.
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2. The music of the Jesus Movement endured.
a. Positively, the Jesus Movement was experiential and evangelistic, emphasizing a
relationship with Christ.
b. Negatively, it was a protest movement against the institutional church. The music gave a
spiritual compass to a generation that felt disenfranchised due to the "generation gap."
3. The growth of contemporary Christian music and the opening of the gates
between sacred and secular genres stirred up a long-simmering controversy over
the devil's role in rock and roll.
4. Instruments associated with pop music, such as guitars, electric keyboards, and
drums, came into many churches with the new songs.
a. Such instruments became more acceptable in some churches because of their use in youth
gatherings.
* 423.
1. Added to the rise of contemporary Christian music was the advent of praise
and worship choruses, developing out of the Jesus Movement but receiving
significant impetus from the charismatic movement.
a. Publishing houses such as Maranatha! Music and Sparrow Records emerged during this
period.
2. Choruses became the inroad into the mainstream of worship services.
a. Such songs gave a new and needed sense of freedom, emphasizing the experiential side of
the faith.
3. The Jesus Movement was also characterized by a simplistic and even selfcentered theology, which also crept into worship.
a. Unfortunately, this focus added to the shift in our consumer-driven culture to receiving a
blessing from God rather than giving an offering to God. This is the idea of music that
should “bless” me, instead of God.
4. Over the past century, a distinction has developed between music focused on
worship and music designed for evangelistic services.
a. Added to this are the experience-oriented choruses of the Jesus Movement and the
charismatic movement, resulting in services that focus on meeting contemporary needs
without demonstrating a true understanding of worship. How can we keep the best of
contemporary worship without abandoning the biblical focus?
* 424. Implications For Worship From Scripture And History
1. We must affirm the vital role of theology in all we do, particularly worship and
church growth.
a. Theology matters, but too often we don't emphasize its role.
b. Barna says, “We have 325,000 Protestant churches, 1,200 Christian radio stations, 300
Christian television stations, and 300 Christian colleges. . . . During the last eight years, we
in the Christian community have spent in excess of $250 billion in domestic ministry and
have seen a 0 percent increase in the proportion of born-again adult Christians of this
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country. Are we concerned about this? Do we feel any accountability for this picture?”
Christianity in America is not significantly growing.
2. We must recognize the difference between worship services and evangelistic
services.
a. An evangelistic service, ranging from contemporary seeker services to traditional mass
evangelism, can include elements of worship, but its purposes are different. Many church
leaders fail to distinguish between a seeker service, which is evangelistic by design, and a
seeker-sensitive worship service, which welcomes the unsaved.
3. Music is not the power of God for salvation, and neither is the media of
writing, speaking, or sign language.
a. The gospel is the power of God to salvation, and when it is presented, regardless of how
it is presented, lives will be changed.
4. We should give proper attention to celebration in our worship services—not
celebrating our experience but the resurrected Lord.
a. Hustad has warned that "the 'new enjoyment' may lead to a worship hedonism which is
another form of idolatry—worshiping the experience instead of worshiping God.
* 425.
1. We should ignore generalities of people,
a. such as "Boomers don't like hymns" or "Boomers don't like church to look like church".
b. Such dichotomies lead to a reductionism that fails to distinguish between the timeless
and the trendy, the contemporary and the faddish. Some people sing choruses because this
is the music they like, with little thought given to the issue of worshiping God. Others hold
to a more historic, traditional approach because in their minds, it demonstrates authentic
worship. Perhaps the truth is that they just don't like change!
2. Style and substance are both vital, but substance must guide stylistic
concerns.
a. We must never make "either-or" that which is actually "both-and." There is no one allencompassing worship style that will reach the multitudes or exalt our great God.
3. The key to worship is not the songs we sing or the music's beat. The key is
not style, although style does matter. The key is spirit. The key is life.
4. Worship is not designed to please the congregation but to please God. !!!
* 426. Jesus Attracted Crowds
1. Jesus attracted crowds by loving non-believers.
a. Without the passion of Jesus for the lost, we will be unwilling to make any sacrifices to
reach them.
b. The command to “love” is the most repeated command in the New Testament, and appears
at least 55 times.
c. How do we show love to non-Christians? It is often “love” not “theology” that draws
people to Christ and his Church.
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d. The focus of love must be towards the newcomers, not just towards each other. It is easy for
Christians to love each other, but difficult for them to love non-Christians.
e. Of course, every church thinks their church is loving, because the people who do not think it
is loving are not there.
2. We must create an atmosphere of acceptance.
a. Your church must be nice to people when they show up.
b. When visitors come to your church do they feel that your church is something they want to
be a part of, or do they feel that you are trying to dominate them in some way?
c. How does a visitor answer, “Do I feel welcome here?”
d. What is intentionally done to make the visitor feel welcome? (What can be done?)
(Announcements, signs, seating, greeters.)
3. The Pastor must be loving.
a. The pastor sets the tone for loving or not.
b. (1 Corinthians 13:1) "If I speak in the tongues of men and of angels, but have not love, I am
only a resounding gong or a clanging cymbal."
c. Is the pastor distant and separated from the people?
d. Does he know their names? It the service a “performance” or a “family” meeting?
e. Personally greet people, before and after the service. Be approachable.
f. Touch people. Jesus had much physical contact with people.
g. Use a warm personal style of communication as opposed to a formal style.
h. We have to decide if we want to “impress” or “influence” people. Often pastors stay distant
because they are not impressive up close.
4. Accepting without approving.
a. We are called to accept people without approving of their sin.
b. Jesus did not approve of the woman caught in adultery.
c. Jesus did not approve of the fact that Zacchaeus was dishonest.
d. Sin is dealt with by conversion, not legislation. They are sinners and will not act like saints,
so don’t expect them to. They do not have the power of the Holy Spirit in their life.
5. Sanctification comes after salvation.
a. (1 Corinthians 5:9-13) "I have written you in my letter not to associate with sexually
immoral people-- {10} not at all meaning the people of this world who are immoral, or the
greedy and swindlers, or idolaters. In that case you would have to leave this world. {11} But
now I am writing you that you must not associate with anyone who calls himself a brother but
is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a
man do not even eat. {12} What business is it of mine to judge those outside the church? Are
you not to judge those inside? {13} God will judge those outside. "Expel the wicked man from
among you.""
* 427.
1. Jesus attracted Crowd by meeting people’s needs
a. People crowded around Jesus because he met their needs; physical, emotional, spiritual,
relational, and financial.
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b. Jesus often met a “felt” need in order to establish an opportunity for evangelism.
c. It is more important “that” people initially come to Christ, then “why” they initially come.
Many of us came with impure motives, or a lack of complete understanding.
d. We should not expect non-Christians to have “Christian” motives.
2. Getting People’s Attention
a. How do we get people to slow down long enough to love them.
b. The only way a church can capture the attention of non-believers is to offer them something
that they cannot get somewhere else.
c. The answer to every problem is not a sermon or a Bible verse. (James 2:15-16) "Suppose a
brother or sister is without clothes and daily food. {16} If one of you says to him, "Go, I wish
you well; keep warm and well fed," but does nothing about his physical needs, what good is
it?"
d. It is difficult to meet people’s needs only on Sunday morning. Very often the opportunity to
serve people is at a time other than Sunday morning.
e. Christians must be involved in ministry during the week in order to have the opportunity to
meet people’s needs.
3. Jesus Attracted Crowds by Teaching in a Practical, Interesting Way
a. It was the custom of Jesus to teach the crowds. They liked his teaching.
b. (Matthew 7:28) "When Jesus had finished saying these things, the crowds were amazed at
his teaching,"
c. (Matthew 22:33) "When the crowds heard this, they were astonished at his teaching."
d. (Mark 11:18) "The chief priests and the teachers of the law heard this and began looking for
a way to kill him, for they feared him, because the whole crowd was amazed at his teaching."
e. (Mark 12:37) "David himself calls him 'Lord.' How then can he be his son?" The large
crowd listened to him with delight.”
f. (John 12:49) "For I did not speak of my own accord, but the Father who sent me
commanded me what to say and how to say it."
What to say:
How to say it:
g. Jesus began with people’s needs, hurts, and interest. We do not have to make the bible
relevant, it already it, but we must apply it to today’s needs. This was what Jesus did.
h. Crowds come to hear good news.
i. By beginning with people’s needs, when you preach or teach, you immediately gain an
interest.
j. (Ephesians 4:29) "Do not let any unwholesome talk come out of your mouths, but only
what is helpful for building others up according to their needs, that it may benefit those who
listen."
(1.) The needs of our hearers should determine the content of our message, not just what we want to say.
(2.) We must ask “Who” we are preaching to. Are we preaching to “Christians” or “non-Christians.”
* 428.
1. Jesus related truth to life.
a. Jesus aimed for application because he wanted to transform people’s life.
b. In the Sermon On the Mount, Jesus begin by sharing eight secrets of true happiness, then
about controlling anger, restoring relationships, and avoiding adultery and divorce. These
were practical.
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c. Christ is the answer, but we must show “how” he is the answer.
d. When we go to the doctor, we do not want to just hear what is wrong, we also want to hear
about the solution.
e. The bible was not given to increase our knowledge, but to change our life.
f. In John 10:10, Jesus said that he had come so that you could have “life,” not so that you
could have “religion.”
g. We do not “transform” the message of the Bible, but we must “translate” it for modern life
and culture.
2. Too often people speak in an unknown tongue without being Charismatic.
3. Jesus Ministered to Crowds
a. Seeking to attract non-Christians “is” Biblical, but it is only part of the picture. We are told
to “go” out into the world in the Great Commission. But, the world is also told to “come and
see”. (Matthew 11:28) ""Come to me, all you who are weary and burdened, and I will give
you rest."
(John 1:39) ""Come," he replied, "and you will see." So they went and saw
where he was staying, and spent that day with him. It was about the tenth hour."
b. Should the Church “blend” with the culture or be “isolated” from it? We are to be in the
world, but not of the world. When Jesus was sensitive to sinners, the religious establishment
disagreed with him. He was accused of being a “friend of tax collectors and sinners.”
c. When you fish with a big net, you catch all kinds of fish, good and bad.
d. Jesus said not to worry about the tares mixed in with the wheat, that in the end he would
separate them. (Matthew 13:29-30) ""'No,' he answered, 'because while you are pulling the
weeds, you may root up the wheat with them. {30} Let both grow together until the harvest. At
that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned;
then gather the wheat and bring it into my barn.'""
e. Lost people are always more important than tradition. (Matthew 15:2-3) ""Why do your
disciples break the tradition of the elders? They don't wash their hands before they eat!" {3}
Jesus replied, "And why do you break the command of God for the sake of your tradition?"
* 429. Worship is a Witness
1. Only believers can truly worship God.
a. The direction is from believer towards God.
b. Worship is expressing our love to God for who he is and what he has done. Non-Christians
cannot do this.
2. You do not need a building to worship God.
a. (Acts 17:24) ""The God who made the world and everything in it is the Lord of heaven and
earth and does not live in temples built by hands."
b. Too often people and churches worship the building and not God.
c. The Orthodox view the building as necessary for the worship experience.
3. There is no correct “style” of worship.
a. Jesus said in John 4:24 that we must worship in “spirit” and in “truth.” (Correct content and
heartfelt emotion.)
b. Your preferred style of worship says more about your cultural background than about your
theology.
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4. Non-Christians can watch Christians worship.
a. They can see joy and how we value God’s Word.
b. This is positive and helpful in communicating Christian truth.
5. Worship is a powerful witness to non-Christians if God’s presence is felt and if
the message is understandable.
a. On the day of Pentecost, 3000 people responded when they came to see the Apostles
worshiping. They felt God’s presence and understood what was happening.
b. God’s presence must be evident.
c. Non-Christians must understand and be helped to make sense out of what is happening.
d. When non-Christians watch Christians relate to God in a sincere and understandable
manner, they have a desire to know God also.
* 430.
1. God expects us to be sensitive to the fears, hand-ups and needs of unbelievers
when they are present in our worship service.
a. This is the reason Paul limits speaking in tongues. (1 Corinthians 14:23) "So if the whole
church comes together and everyone speaks in tongues, and some who do not understand or
some unbelievers come in, will they not say that you are out of your mind?"
b. We are told not to do things to cause anyone to stumble. (1 Corinthians 10:32) "Do not
cause anyone to stumble, whether Jews, Greeks or the church of God--"
c. We are told to make the most of our time with non-Christians. This means being sensitive to
them. (Colossians 4:5) "Be wise in the way you act toward outsiders; make the most of every
opportunity."
d. When you have guest at your house for a meal, your family acts differently because there are
guest present. You pay attention to the needs of your guest and the same is true in the church.
2. A service does not have to be “shallow” to be sensitive to visitors, just
understandable.
a. This is not a change in theology, but a change in language and environment.
3. The needs of believers and non-believers often overlap.
a. Both need to know what God is really like, the purpose of life, why and how to forgive
others, and both need strength for their marriage and family.
* 431.
1. It is best to specialize your service according to its purpose.
a. Too often we try to “evangelize” the lost and “edify” the believer in the same service.
b. Trying to aim at two targets with the same gun is frustrating.
2. A service focused on seekers is meant to supplement personal evangelism, not to
replace it.
3. It takes unselfish, mature believer to offer a seeker service.
a. When we think only of our own needs in worship we are being childish and immature. (1
Corinthians 14:19-20) "But in the church I would rather speak five intelligible words to
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instruct others than ten thousand words in a tongue. {20} Brothers, stop thinking like children.
In regard to evil be infants, but in your thinking be adults."
b. It is the sick who need the Great Physician, not the healthy.
* 432. Being Sensitive to Visitors
1. More people have to come, if your church is to grow.
a. A crowd is not a church, but to grow a large church you must attract a crowd.
2. Plan a service with your target audience in mind.
a. Who is the person you are trying to reach? Can you describe that person and do you know
what they value?
3. Make it easy for them to attend.
a. What is the best time? Maybe more than one time?
b. Good parking and seating.
c. What about the children. (theirs and yours)
d. Put us a map and signs. Give directions and instructions on what to do.
4. Improve the pace and flow of the service.
a. (People have a shorter attention span today.)
b. Look for ways to save time in the worship service. Where is the “dead” time?
c. What are non-Christians doing during the service? Are they involved, or is this a part that
does not include them?
5. Make visitors feel comfortable.
a. Visitors are afraid.
b. Do not embarrass them.
c. Provide them with assistance. (greeters)
d. Provide them with information that they may choose.
e. Have taped music playing when people come in, because music relaxes people.
6. A time of refreshments gives an opportunity for personal contact and follow-up.
* 433.
1. Facilities and physical environment have a lot to do with what happens in the
service.
a. Do you want celebration or contemplation?
b. Lighting has a profound effect on people’s mood.
(1.) Why do up-scale stores use a lot of bright lights?
(2.) What mood is created by walking into a dark Orthodox church?
2. Church pews are the most uncomfortable seats many people ever sit upon.
3. How are seats arranged? Can I see someone’s face or only the backs of heads?
4. Space?
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a. How much space is there? Give people space, but cut down the distance between the people
and the pulpit. (200 people can’t fill a building that seats 500)
5. Temperature is important.
a. Is it warm enough to take my coat off and feel “at home?”
6. Plants and the decoration relaxes people.
7. Does the toilet remind people of a home or the market?
* 434. Music in Worship
1. If we do not use contemporary music to spread the gospel, then Satan will go
unchallenged in his used of music to reach this generation.
2. The choosing of your style of music will be one of the most difficult and
criticized decisions you will make concerning your worship.
3. You should match your music to the kind of people you are trying to reach.
4. There is no such thing as a sacred “style” of music.
a. There is no “Christian music” only Christian lyrics.
5. Colossians 3:16 mentions “hymns” but we do not know what first century hymns
sounded like, only that they used a style of music that matched the instruments and
culture common to that day.
* 435.
1. If we want “biblical” music, then we must use biblical instruments.
a. Make a list of the instruments that are found in the Bible and then use only those instruments
in worship. What would they be?
2. In the Psalms we read of biblical worship using clashing cymbals, loud
trumpets, tambourines, and stringed instruments.
a. That sounds very contemporary.
3. Throughout history theologians have put God’s truth to the music style of their
day.
a. Charles Wesley used popular tunes from the taverns and opera house in England and added
Christian words. John Calvin hired two secular songwriters of his day to put his theology to
music. Songs we now consider sacred classics were once as criticized as today’s
“contemporary” music.
b. Handle’s Messiah was widely condemned as being “vulgar theater” in its day. It was said
to have too much repetition and not enough message. (repeating hallelujah almost 100 times)
4. Benjamin Keach is credited with introducing the singing of hymns by the
congregation into the Baptist church.
a. Before his time it was viewed as “worldly” and “foreign to evangelical worship.” In 1673
he got his church in England to agree to sing one hymn after the communion service, and in
1679 to sing a hymn on special days of thanks.
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5. (Psalms 96:1) "Sing to the LORD a new song; sing to the LORD, all the earth."
6. What instrument?
a. How many people regularly listen to a piano or organ? We invite people in to sit on 17th
century chairs that we call pews, listen to 18th century songs we call hymns, that are played on
a 19th century instrument called an organ, and we wonder why they say we are out of date.
* 436. Attracting People
1. Strategies that must be in place
a. Shut the back door
b. Do immediate follow-up
c. Do good member assimilation
d. Drastically increase your visitor flow
2. The Back door Ratio
a. 1.6-10% of your people will leave each year
b. What is your rate over the past 5 years
c. Death and transfers out, you cannot control
3. You can control reversions
4. How to attract the unchurched with advertising
a. Keep it clear and simple and easily understood
b. Use clear headlines
c. Be creative but not strange
d. Make sure your ad is big enough
e. Make sure your ad dominates the page (Shade or use heavy reverse)
f. "It takes 6 before it sticks"
g. Stress the benefits not the features
h. Stress one large central theme
i. Better a big ad in a small paper than a small ad in a big paper
j. Use personal testimonies
k. Use humor when appropriate
l. Advertise your messages more than your church
m. Get help and use professionals
n. Use a variety of methods
5. Why advertise
a. To create a desire
b. It can influence what a community thanks about your church
c. You can speak to a large audience at one time
d. It is psychologically sound (it is non-threatening)
e. Market EVERYTHING you have to offer
f. Advertise a specific thing not your church in a generic way
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6. Kinds of advertising
a. Direct mail
(1.) up to 0.5% should reply
(2.) Best results when you back it up with newspapers and other ads
(3.) Promote a "Big Day"
b. Newspaper ads
c. Radio spots
(1.) Say what you want to say at least 4 times in 30 sec.
d. Telemarketing
(1.) 10% of the people reached are interested
(2.) 10% of these should visit
(3.) Ex. 20,000 dial ups should bring 200 people
(4.) These people must also be reached by mail too
(5.) About 1/3 of the firm commitments will show up
e. Door Hangers
(1.) They are cheep
(2.) Advertise a specific thing
* 437. Big Days
1. Components of a Big Day
a. Have it on Sunday morning
b. Build on a normally high attendance day
c. Special music is attractive to people
d. Use the music group in a limited way during the Sunday worship, because next Sunday you
will not have this group.
e. Do something that the unchurched value
f. Have a special children's program along with the adult program
g. Make sure you spend time in prayer
h. Ideas:
(1.) Friend's day
(2.) Holidays
(3.) Relative day
(4.) Anniversary day
(5.) Homecoming
(6.) Special guest
2. Felt Needs Ministries
a. People have needs (they are focusing on what they feel)
b. Scratch people where they are itching
(1.) Divorce recovery
(2.) Marriage
(3.) Children
(4.) Stress
(5.) Addictions
3. Vacation Bible School
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a. The timing is important
(1.) Do it is August or at best time
(2.) You want people to get in the habit of coming not vacationing
b. Focus on the unchurched
(1.) Try to have a one to one ratio of unchurched
c. Contact every home with two weeks
(1.) Inform them about your fall program
(2.) Interest them in other things
(3.) Plan at least one parental activity
(4.) Craft day
(5.) Cook out
(6.) Closing program
* 438. Money for Ministry
1. Three reactions
a. Some are already motivated to give
b. Others will be motivated to give
c. Some will never be motivated to give - Hurt, Guilt , Immaturity
2. Why do people give
a. It feels good
b. When they catch a vision, not because they see a need!!!!!
c. When they are involved
d. When they are inspired by a model
(1.) Offerings for temple in OT
(2.) Widow's mite
(3.) Macedonian Christians
(4.) Use testimonies
(a) They should express gratitude to God
(b) Should express love for the church
(c) Express excitement about the church's future
(d) Share the process by which you and your family set the amount
(e) Encourage everyone to give serious consideration to their giving
* 439.
1. People will give when you ask them to give
2. People give when you make it possible for them to give
a. It is not equal amounts but equal sacrifice
b. Show people how they can decrease expense or increase income
c. Extend the time for people to give
(1.) Ex. over a three month period
3. Let the people know how the money is spent (prove integrity)
a. They must trust the leadership
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* 440.
1. People give when their gifts are appreciated
a. Send thank-yous and personally thank them
b. The lost who are saved will thank you
2. Use annual stewardship campaigns that are up front but not threading
a. Pledge a percentage
b. Pledge a dollar amount
c. This campaign must be educational
(1.) Tell people why they should give
(2.) Tell them the blessing and rewards
(3.) Tell the people what the needs are
(4.) Must give when absent
3. Teach the new members how to give
* 441.
1. Teach members God's principles for financial management
a. Preach on it
Hold a seminar
2. Use stewardship meditations
3. Use testimonies
* 442. What to Pray for Non-Christians
1. That God draw them to himself
a. (John 6:44) ""No one can come to me unless the Father who sent me draws him, and I will
raise him up at the last day."
2. That they seek to know God
a. (Acts 17:27) "God did this so that men would seek him and perhaps reach out for him and
find him, though he is not far from each one of us."
b. (Deuteronomy 4:29) "But if from there you seek the LORD your God, you will find him if
you look for him with all your heart and with all your soul."
3. That Satan is bound from blinding them of the truth
a. (2 Corinthians 4:4) "The god of this age has blinded the minds of unbelievers, so that they
cannot see the light of the gospel of the glory of Christ, who is the image of God."
b. (Matthew 13:19) "When anyone hears the message about the kingdom and does not
understand it, the evil one comes and snatches away what was sown in his heart. This is the
seed sown along the path."
* 443.
1. That the Holy Spirit works in them
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a. (John 16:8-13) "When he comes, he will convict the world of guilt in regard to sin and
righteousness and judgment: {9} in regard to sin, because men do not believe in me; {10} in
regard to righteousness, because I am going to the Father, where you can see me no longer;
{11} and in regard to judgment, because the prince of this world now stands condemned. {12}
"I have much more to say to you, more than you can now bear. {13} But when he, the Spirit of
truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only
what he hears, and he will tell you what is yet to come."
2. That God sends someone to lead them to Christ
a. (Matthew 9:37-38) "Then he said to his disciples, "The harvest is plentiful but the workers
are few. {38} Ask the Lord of the harvest, therefore, to send out workers into his harvest
field.""
3. That they believe in Christ as Savior
a. (John 1:12) "Yet to all who received him, to those who believed in his name, he gave the
right to become children of God--"
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History and Theology of Church Growth
* 444. (Title slide)
a. Обзор темы: This lecture traces the historical development of the Church Growth
Movement, beginning with Donald McGavran and Peter Wagner. Other leaders are considered
as well as educational instructions and organizations. The student will be able to give a
general overview of the Church Growth Movement as well as identify leaders, educational
instructions, and organizations.
b. This lecture explores how Church Growth approaches certain theological issues. Common
theological understandings held by Church Growth leaders will be evaluated. A general
“theology” of Church Growth will be developed. The student should understand that growing
churches commonly hold certain theological positions and that these positions do affect the
way a church grows. The student should also evaluate these theological positions as well as
his own in light of Scripture and know how they will affect the growth of his church.
* 445. What Is Church Growth?
1. Because the words "church growth" are such common names, confusion
exist about the precise meaning of the phrase.
a. When the North American Society for Church Growth wrote its constitution, it
included a lengthy definition of church growth: Church growth is that discipline which
investigates the nature, expansion, planting, multiplication, function, and health of
Christian churches as they relate to the effective implementation of God's commission to
"make disciples of all peoples"(Matt. 28:18-20). Students of church growth strive to
integrate the eternal theological principles of God's Word concerning the expansion of
the church with the best insights of contemporary social and behavioral sciences,
employing as the initial framework of reference the foundational work done by Donald
McGavran.
2. Church growth, as a modern-day movement, began with the work of Donald
McGavran in India. His book The Bridges of God, published in 1955, is the "birth
certificate" of church growth.
3. Some attempts have been made to simplify the definition of church
growth. Wagner, for example, said that "church growth means all that is
involved in bringing men and women who do not have a personal relationship
to Jesus Christ into fellowship with him and into responsible church
membership.”
a. While this definition provides a concise description, it fails to mention social and
behavioral sciences and the movement's founder, Donald McGavran.
* 446. Where Did the Concept of Church Growth Begin?
1. It is amazing to see how rapidly the concepts of church growth have
spread in the last several years.
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a. Mainline denominations, once largely critical of the movement, are publishing
materials and books promulgating church growth principles.
2. Seminaries are creating professorships and chairs singularly devoted to church
growth.
a. The movement has become so eagerly accepted at the local church level that church growth
conferences and conventions are well attended.
* 447.
1. We must acknowledge that the concepts advocated by the Church Growth
Movement are as old as the early church in Acts.
a. To cite 1955 as the "birth" of the movement neglects such major historical events as the
spiritual awakenings of the seventeenth and eighteenth centuries; the evangelistic contributions of
men like John Wesley, George Whitefield, and Charles Spurgeon; the methodological
approach of Charles Finney; or the Sunday School movement
2. Although 1955 is the accepted birth date of the Church Growth
Movement, many factors precipitated and influenced the movement years
before its official inception.
a. How far back should we look to discover these factors? Historical movements in the
Book of Acts directly influenced the movement, as evidenced by frequent references to
Acts in church growth literature.
* 448. McGavran's Understanding of Christian Missions
1. What does it mean to be a missionary?
a. What is the primary purpose of a Christian mission? Evangelism, or an emphasis on converting
non-Christians to Christ, is a major concern of missions that influenced Donald McGavran's
approach to his calling in India.
2. This influence of church centered mission on McGavran is evident in
many church growth writings today.
a. These writings emphasize the importance of new converts becoming active in
the fellowship of a local church. They stress that evangelism is not complete until localchurch discipleship is evident.
3. Missionary leaders like Henry Venn in the eighteenth century and Rufus
Anderson in the nineteenth century regarded the local church as central to
missionary endeavors.
a. While evangelism was still a central task, establishing indigenous churches was also
critical for developing new believers into Great Commission disciples. McGavran's
understanding of Christian mission then is twofold: first, conversion of the lost; second, a
church-centered strategy for discipleship.
* 449. Influences on McGavran on the Mission Field
1. Donald McGavran saw the most important tasks of the missionary to be
evangelizing the lost and concurrently establishing indigenous churches in
which disciples would grow.
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a. While serving in India, McGavran was moved to put his beliefs into action by three
significant influences. The first two influences were men with whom he found a great
affinity. The third significant influence was the particular mission situation in which he
was serving.
2. Roland Alien was a missiologist with a single-minded purpose. His 1927
book, The Spontaneous Expansion of the Church and the Causes Which Hinder It,
contained the type of boldness and fierce pragmatism that typifies much of
the church growth writing today.
a. Alien boldly declared that the church in his day had forgotten the mission
methods set forth in the New Testament. The church, he said, was neglecting the
biblical principles necessary for church growth while following unbiblical traditions
and methods. One of the traditions followed was establishing institutions for
missionary activity. Alien believed that the institutions drained financial and
personnel resources that could be better devoted to propagating the faith. Alien
viewed with suspicion any principle that impeded church growth. How remarkably
Alien's words resemble the future writing of McGavran and the Church Growth Movement!
3. J. Waskom Pickett. While Alien's boldness motivated McGavran, the
research of Methodist Bishop J. Waskom Pickett moved the father of church
growth to action.
a. Pickett's survey showed that the 134 mission stations in mid-India (where McGavran
then served) grew only 12 percent in ten years. Appalled at the slow growth and few
conversions, McGavran began researching into church growth in his area, looking at statistics
as far back as 1918. When Pickett's research was published under the name Christian Mass
Movements in India in 1933, McGavran became an enthusiastic disciple, learning how people
become Christians through mass movements. Eventually the two men teamed with two other
authors in 1936 to publish additional research in a book entitled Church Growth and Group
Conversion.
4. Pickett's influence on McGavran can be felt in church growth today in at
least three areas.
a. Pragmatic approach. The pragmatic approach of Pickett to missions is
proclaimed by church growth advocates today: if it is not unbiblical, and if it
contributes to the growth of the church, then do it.
b. Mass Movements. Pickett introduced McGavran to "mass movements" that
McGavran later called "people movements," because mass movements implied
"unthinking acceptance of Christ by great masses.” McGavran explained the
specifics of the movement: "People become Christians as a wave of decisions for Christ
sweeps through the group mind, involving many individual decisions but being far more
than merely their sum. This may be called a chain reaction. Each decision sets off others
and the sum total powerfully affects every individual. When conditions are right, not
merely each sub-group, but the entire group concerned decides together.”
c. Receptivity. Perhaps the clearest church growth principle that has emerged from Pickett
to McGavran to modern church growth is the principle of receptivity. Receptive people
are those who are most likely to hear the gospel message positively as a result of
personal crisis, social dislocation, and/or the internal working of the Holy Spirit. Pickett
and McGavran both emphasized that resources of people, money, and energy, in a world of
limited resources, should be directed toward those who are most likely to hear and obey
the gospel of Jesus Christ. Do not neglect unreceptive people, they said, but use the greatest
level of resources to reach the greatest number likely to receive Christ.
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* 450. McGavran's Mission Situation.
1. McGavran was greatly influenced by Alien and Pickett.
a. He turned to these men as mentors because of his great concern for his particular mission
situation. Had it not been for the dismal outlook of his missionary work, the Church Growth
Movement as we know it probably would not have been conceived.
2. McGavran first became concerned about his particular mission
situation in the 1930s, when he was executive secretary and treasurer of the
United Christian Missionary Society in India.
a. His responsibilities included the supervision of eighty missionaries, five
hospitals, several high schools and primary schools, evangelistic efforts, and a leprosy
home. Despite the massive amount of resources expended in his mission, McGavran
was deeply disturbed that, through several decades of work, the mission had only twenty
to thirty small churches, all of which were experiencing no growth.
3. McGavran left his administrative position and spent his next seventeen
years planting churches and researching church growth.
a. His interest was stirred by studying 145 mission stations in India. Of the 145
stations, only 11 were keeping pace with the general population of India! Even so, nine
stations had doubled in just three years, mostly adult conversions.
4. McGavran's missionary situation and his realization that
opportunities for evangelism were being lost daily gave him a sense of
urgency in his task.
a. It was this sense of urgency that led him out of administration and into church
planting and research; his years of research ultimately led him to write The Bridges
of God, the book which signaled the beginning of the Church Growth Movement.
* 451.
1. Donald Anderson McGavran was born in Damoh, India on December 15, 1897
to missionary parents John Grafton McGavran and Helen Anderson McGavran.
a. His grandparents were also missionaries. McGavran came to America for college and postgraduate education. By 1923 he had earned three degrees, and he returned to the United States
to earn a Doctor of Philosophy from Columbia University in 1936.
2. Following his ordination by the Disciples of Christ in 1923, McGavran
returned to India as a missionary appointed by the United Christian
Missionary Society.
a. His first assignment was superintendent of the mission school system in Havda.
This position was followed by the administrative assignment as director of
Religious Education for the India Mission and, subsequently, as the secretarytreasurer. His experience in India included hospital administration, education, rural
evangelism, church planting, and research. McGavran was also involved in translating
the New Testament into the Chattisgarhee language. He also produced a motion
picture portraying missionary life, entitled "Constrained by Love."
3. After twelve years of missionary service, McGavran began to inquire into the
growth of churches.
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a. Influenced by the work of Pickett, the Mid-India Provincial Council asked
McGavran to investigate the lack of growing Indian churches. Results of this study
were published in 1936 under the title Christian Missions in Mid-India. The work was
published under the new title Church Growth and Group Conversion in 1956, the third
edition of the book. The fifth edition of the book was published in 1973.
4. Between 1936 and 1953 he assembled a multitude of ideas and research about
church growth.
a. In 1953 McGavran's wife took over responsibility for the mission so that he could
seclude himself in a jungle retreat. It was his desire to gather into a book nearly two
decades of his church growth thinking. Little did McGavran know that he was writing a
book that would mark the beginning of a new and major missiological movement.
* 452. The Bridges of God
1. After finishing his research, McGavran completed the manuscript in only
one month.
a. He submitted the work to Sir Kenneth Grubb of World Dominion Press, who called for
several changes. The primary problem Grubb expressed was the new terminology in the
book. "People movements," "perfecting," and "discipling" were terms that Grubb
wanted to replace with more traditional language. McGavran refused to allow these changes
and the first words of a new church growth vocabulary were coined. In 1955 The Bridges of
God came off the press and the Church Growth Movement was born.
2. Reaction to the book was swift. Negative and positive reviews followed
quickly on six continents. Some of the most well-known missiologist
enthusiastically received it.
3. Wagner summarized the discussion of The Bridges of God into four
principal areas: theological, ethical, missiological, and procedural.
a. Theological debate centered on McGavran's concept of evangelism. He saw
evangelism as more than j u s t proclaiming of the gospel; he insisted that evangelization
is incomplete until the person becomes a responsible disciple of Christ. Later, church
growth advocates such as C. Peter Wagner would look to active church membership as
evidence of responsible discipleship. In other words, effective evangelism could be
measured by numerical church growth.
b. The ethical issue concerned McGavran's pragmatism. He took Christ's command
to make disciples seriously and literally. It was not enough to sow seeds and wait
for God to produce results. Accountability was McGavran's watchword, and that
accountability took place by evaluating numerical results. Critics charged that such
pragmatism could result in high-pressured attempts to persuade people to make a
decision for Christ. They feared that people would become little more than statistical
victories.
c. The missiological issue would produce the greatest debate in musicology for the
next three decades.
d. Procedural - McGavran said that the discipling aspect of the Great Commission
(Matt. 28:19) was a distinct, separate stage from the step of "teaching them all things,"
which he called perfecting. When perfecting took place, the community as a whole began
to live a thoroughly Christian way of life. McGavran's priority of discipling over perfecting
was criticized on procedural, exegetical, and ethical grounds.
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e. The Bridges of God had nevertheless made its impact. McGavran soon became in
demand as a speaker and lecturer. He was invited as a visiting professor of missions to
seven different schools in a three-year period. The message of church growth began to reach
a wider audience.
* 453. The Movement Becomes an Institution
1. The longevity of the Church Growth Movement can be attributed to a
great extent to the beginning institutionalization of the movement.
a. While McGavran was traveling and teaching, he dreamed of founding an institution
that could be the bearer of church growth principles. His dream became a reality in 1960
when the Northwest Christian College in Eugene, Oregon, invited him to locate his
Institute of Church Growth on its campus. The Institute began full operation in 1961.
McGavran explained the guiding principles of the institute.
2. At this time, world mission faces a curious fact— knowledge of how churches
grow is extremely limited.
a. Instances of church growth occur, but are shut away in linguistic, geographic, and
denominational compartments. Little knowledge of how churches grow is available. Few books are
published on the subject. What are available have tiny circulations.
3. The Institute of Church Growth has been started.
a. This was by Northwest Christian College, of Eugene, Oregon, USA, assisted by the
United Christian Missionary Society of Indiana, as a pioneer effort to fill the vacuum.
4. Church Growth Bulletin (later called Global Church Growth).
a. This periodical was a bimonthly, sixteen-page publication edited by McGavran and
devoted to church growth concepts. The response was so strong that it soon had more
subscribers than the well-known International Review of Missions. These early
publication ventures gave the Church Growth Movement high visibility and influence
and raised the stature of the Institute of Church Growth.
5. In 1965, McGavran was invited to locate at Fuller Seminary in Pasadena,
California.
a. There he reestablished the Institute of Church Growth and became the founding
dean of Fuller's School of World Mission. Tippett accompanied McGavran in this
new endeavor, and the School of World Mission and Institute of Church Growth began
to operate as a graduate institution in September, 1965.
b. Delos Miles affirms, "Nothing of greater importance has happened to McGavran's
church growth emphasis than his move to the Fuller stronghold in Pasadena.”
c. The Fuller school became the hub around which many church growth activities
revolved. Included in the organizations and services in the Pasadena area are the William
Carey Library, the largest publisher of church growth literature in the world, founded in 1969 by
Ralph D. Winter; a discount outlet for church growth books, the Church Growth Book Club,
founded in 1970; the Institute for American Church Growth, founded by Win Arn in 1973; the
Charles E. Fuller Institute for Evangelism and Church Growth, added in 1976; the Missions
Advanced Research and Communications Center (MARC), a service of World Vision
International's Evangelism and Research Division; and the U.S. Center for World Mission, founded in
1982 by Ralph Winter to help reach the unreached peoples of the world.
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* 454.
1. Understanding Church Growth, was published in 1970.
a. Wagner has called this the "Magna Carta of the Church Growth Movement.”
Understanding Church Growth spells out McGavran's mature thinking. The book
discusses and promotes the theology, sociology, and methodology of church growth.
Whereas The Bridges of God represented the birth of the movement, Understanding
Church Growth brought the McGavran era to a fitting conclusion.
2. McGavran taught at Fuller until the age of 83; after retiring he
maintained an active schedule of writing, researching, traveling, and
speaking until his death in 1991.
3. The 1970s was a time of both rapid growth and defensive retreat for the Church
Growth Movement.
a. This paradoxical situation resulted from some church growth advocates promoting their
mission unapologetically while others used their works to defend church growth concepts, which
were being harshly criticized. With the exception of McGavran, no leader in this decade
emerged as the primary spokesperson for the movement. McGavran himself did not write much
about American church growth. Instead his writings focused on missions and church growth in
other parts of the world.
4. The "Pasadena gang" was the group most clearly identified with church growth.
a. This group includes those who were among the first faculty members at Fuller's School of
World Mission:
b. McGavran
c. Ralph Winter
d. Arthur Glasser
e. Charles Kraft
f. Alien Tippett
g. C. Peter Wagner.
h. To this group can be added Win Arn, who founded the Institute of American Church
Growth in 1972, and John Wimber, who became founding director of the
Department of Church Growth at Fuller Evangelistic Association (now known as the
Charles E. Fuller Institute of Evangelism and Church Growth).
5. Other leaders
a. The 1970s produced some church growth advocates outside the Pasadena area as well. Kent R.
Hunter founded the Church Growth Center in 1977 in Corunna, Indiana. Elmer Towns, now at
Liberty University in Lynchburg, Virginia, made contributions specifically in the area of
Sunday School growth.
* 455. Other Factors
1. Church growth leaders had high visibility, both at Lausanne and in the
continuing Lausanne Committee for World Evangelization.
a. The occasional papers published by the committee included some of the most
widely discussed topics in church growth theory.
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2. Second, the relationship between super-churches —
a. Large, aggressive, and growing churches — and church growth was also an influence in
the movement. These numerically successful churches usually had highly visible pastors
who gave strong leadership. This was realized as a principle of church growth in many
books in the 1970s. The super-churches and their vigorous evangelism and outreach
became models of church growth.
3. Third, the era of the 1970s coincided with the era of lay-witness
training.
a. Models for sharing the gospel emanated from such organizations as Evangelism
Explosion III, the Billy Graham Evangelistic Association, and Campus Crusade for Christ.
Southern Baptists developed WIN (Witness Involvement Now) and TELL (Training
Evangelistic Lay Leadership). Evangelistic churches were receptive to witness training and to
the precepts of the Church Growth Movement.
4. Fourth, church growth emphasized the role of equipping all believers to do the
work of ministry.
a. The lay renewal movement found an ally in the Church Growth Movement, since independent
groups such as Faith at Work, Laity Lodge, the Yokefellows, and the Institute for Church
Renewal joined various denominational groups in lay renewal emphases.
* 456.
1. Fifth, the Neo-Pentecostal impact on church growth can be traced to this era.
a. Not only was church growth touched positively by the charismatic movement in
mainline denominations, the impact also came from such parachurch groups as the Full
Gospel Business Men's Fellowship International, Women Aglow, PTL, and the 700 Club.
2. Sixth, Miles also makes a case for the influence of the Sunday School
movement on church growth.
a. Southern Baptists were especially noted for church growth through the Sunday
School in the 1970s. There was a noticeable similarity between many tenets of church growth
and Sunday School growth.
3. McGavran's influence on American church growth peaked in 1970 with
the publication of Understanding Church Growth.
a. He did, however, make two significant contributions in the 1970s that helped
firmly establish church growth in America. First, in 1972, McGavran and Wagner
taught an experimental course in church growth designed especially for a new
generation of leaders in America. In the same year Paul Benjamin's The Growing
Congregation was published. Wagner described Benjamin's book as "the first direct effort
to apply church growth principles to the American context by a denominational publishing
house.
b. McGavran's second major contribution to American church growth in the 1970s was the writing of
How to Grow a Church, a book co-authored with Win Arn in 1973. The book was written as an easyto-understand dialogue between McGavran and Arn. The highly technical language of earlier
books was conspicuously absent, and many of the church growth principles were applied to the
American scene.
c. Other events shaped church growth during this time. In 1972 Paul Benjamin founded the
National Church Growth Research Center, an organization devoted to church growth in America.
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d. In 1972 the publication of Why Conservative Churches Are Growing generated much discussion
and debate. The author was Dean Kelley, an executive with the National Council of Churches. His
presentation of evidence that conservative churches were growing faster than liberal churches
complemented church growth precepts, but it drew the criticism of many of his peers.
* 457. Criticism
1. Some critics showed disdain for the kind of evangelism inherent in
church growth models.
a. Commenting on the concept of the homogeneous unit, one critic concluded that
church growth was "evangelism without the gospel. Church growth, he said, has a theology of
evangelism "which reduces initial Christian commitment to an inoffensive appeal
avoiding the suggestion that to become a Christian one must turn from a social order that
perpetuates injustice. Archbishop William Temple's definition of evangelism had been
a standard among evangelicals for years, but when McGavran affirmed the definition,
he was criticized for having a "narrow description of... evangelism.
2. Wagner received the brunt of the criticism after the fury over
Understanding Church Growth subsided.
a. The seventies were also the time that Wagner began receiving the theology of the rapidly
growing Pentecostals more warmly. His views here did not escape the notice of the critics.
b. The definition of evangelism, still a point of debate between church growth proponents
and others today, was debated as early as 1971, the publication date of Wagner's
Frontiers in Missionary Strategy. Again, Wagner was the chief recipient of the criticisms,
exemplified by one reviewer who claimed that theologically Wagner fell "dangerously close to
Pelagianism.
3. Some viewed church growth as a misguided theology and sociology
with an overemphasis on numbers.
4. Some antagonists of church growth were not so much irritated at the
quantitative emphasis of the movement as they were at the perception that
church growth alone claimed exclusive rights to this emphasis.
a. In a review of Understanding Church Growth, James Scherer wrote, "[McGavran]
would have us believe that numerical increase is rejected by the majority of persons
concerned with mission work—a view that many readers are not likely to accept— and
that he alone remains faithful to the commission to disciple the nations, while others
have gone whoring after the Baalim of social relevance, ecumenical relations,
institutional witness, and so on."
* 458. Wagner
1. C. Peter Wagner became the Donald McGavran professor of church
growth at Fuller Theological Seminary.
2. Whereas Fuller Seminary gave the movement its institutional staying
power, Wagner provided the personal leadership to keep church growth at
the forefront of evangelical Christianity.
3. Charles Peter Wagner was born on August 15, 1930, in New York City to C.
Graham Wagner and Mary Lewis Wagner.
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a. His home life was warm and loving, but it was not a Christian home. Religion was rarely
discussed in the Wagner family.
b. Wagner spent his early years in St. Johnsville, in the Mohawk Valley of New York between
Albany and Utica.
c. His German ancestors came to America in 1710 and settled in the Mohawk Valley in 1735.
Wagner, through his early twenties, continued the farming tradition of his family.
d. During the Depression, the Mueller family of Germany immigrated to America and bought
farmland near the Wagner family farm in St. Johnsville. The seemingly inconsequential
development of two families living near one another would eventually prove to be a divine
appointment for both Wagner and the Church Growth Movement. Though the Wagners would move
frequently in the northeast, Peter Wagner would eventually meet the Mueller family. He also met their
daughter Doris, who had just become a Christian a week earlier.
e. That first meeting quickly became a steady relationship that led to Wagner's proposal for
marriage. Doris Mueller responded that she had made two promises to God that she would not
break. First, she promised God that she would only marry a Christian. Second, she pledged to God
that she would be a missionary to Africa. Wagner knew little about Christianity and less about
missionary work, but he soon made commitments to Christ and the foreign mission field. Both
decisions were genuine, and both decisions were critical in the history of the Church Growth
Movement.
* 459.
1. Wagner married Doris Mueller on October 15, 1950, and finished his studies at
Rutgers University where he earned the Bachelor of Science.
2. Wagner enrolled in Fuller Theological Seminary in Pasadena.
a. Doris pursued her missionary training at the Bible Institute of Los Angeles (now Biola
College in nearby La Mirada). In 1955 Wagner received the Master of Divinity degree from Fuller
Seminary. He was then ordained in the New Brunswick Bible Church. Faithful to their
promises to God and to each other, the Wagners then embarked on a sixteen-year foreign mission
pilgrimage.
3. The Wagners would serve three terms in Bolivia.
a. They were appointed first by the South America Mission and then by the Bolivian Indian
Mission (which later changed its name to the Andes Evangelical Mission, and thereafter merged
with the Sudan Interior Mission). During their first term the Wagners worked in the tropical jungle of
eastern Bolivia, where they planted a church, started a Bible school, trained indigenous leaders,
focused on general evangelistic ministries, and conducted numerous works. During this first
term in the tropics, Wagner became aware of Donald McGavran. With an insatiable
appetite for reading (especially during the long afternoon tropical siestas), Wagner
read a book that was creating a stir in missionary thought and practice in the late 1950s,
The Bridges of God by Donald McGavran. Wagner's initial reaction is noteworthy:
b. Between the first and second term, from 1960 to 1962, Wagner returned to the
United States to Princeton Seminary where he earned the Master of Theology degree.
c. Upon returning to Bolivia from Princeton Seminary, Wagner began to hear from
Fuller Seminary alumni that McGavran had been invited to become the founding dean of
a new School of World Mission.
d. Wagner's response was less than placid. "They had invited this fellow McGavran,
the crazy one, to become the founding dean—the fellow whose book was cockroach
food. I thought, 'What is going on here?' So I decided that on my second furlough which
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was in 1967 and 1968, to enroll in the new School of World Mission and to see what this
McGavran had to say."
e. Wagner thus pursued his third master’s degree. His opinion of McGavran quickly
changed. He was impressed with his mentor-to-be almost from the first day of classes.
McGavran was equally impressed with Wagner. After Wagner earned the Master of
Arts in Missiology in 1968, McGavran invited him to join the faculty of Fuller rather
than returning to Bolivia.
f. Wagner, however, felt an obligation to go back to Bolivia, where he had become the
director of the mission. Nevertheless, Wagner visited Fuller in 1968, 1969, and 1970 as an
adjunct professor in the School of World Mission. Finally, in 1971, Wagner felt free to
answer God's call to become a full-time faculty member at Fuller Seminary, where he has
remained to the present. In 1977, while he was teaching at Fuller, Wagner completed the
Doctor of Philosophy degree in Social Ethics from the University of Southern
California. He focused his studies there on the much-debated homogeneous unit principle.
* 460. The Rise of Wagner in the Church Growth Movement
1. C. Peter Wagner was one of many who followed the teachings of
Donald McGavran in the seventies.
a. By 1981, however, with the publication of Church Growth and the Whole Gospel,
Wagner began to be identified as the leading spokesperson for the Church Growth
Movement. The publication of this book alone did not raise him to the level of
prominence he now holds in the movement.
b. Wagner and McGavran were mutual admirers from the first day they met. When
Wagner speaks of his mentor, he expresses a devotion that is like the devotion of a loving
son for his father. McGavran's writings reflect similar feelings toward Wagner, and he
was glad he had been recruited by Wagner to teach at Fuller Seminary.
c. A bond of friendship existed between the two men, but the professional admiration
of McGavran for Wagner did even more to move the student toward the point of
becoming successor to his teacher.
2. McGavran and Wagner co-taught the experimental course, which became a
prototype for future courses in American church growth.
a. When Wagner was named the Donald A. McGavran professor of church growth at Fuller
Theological Seminary in 1984, few people expressed surprise.
3. Hundreds of students, pastors, and denominational leaders are thus
exposed to church growth training in Fuller Seminary's Doctor of Ministry
program.
a. Though he is assisted in the teaching load, Wagner is the main force in the church
growth aspect of the training. About two thousand students have studied under
Wagner alone in this program. Many of these students have become active and visible
proponents of church growth.
b. Another important facet of Wagner's teaching ministry is his service through the
Charles E. Fuller Institute of Evangelism and Church Growth in Pasadena. This seminar
ministry began when he became executive director of the Fuller Evangelistic
Association in addition to his professorship at Fuller Seminary in 1971. In 1975
Wagner asked John Wimber to become the founding director of the Fuller Institute in
order to have an institution for professional church growth consultation. Wimber later
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left the Institute to become the founding pastor of Vineyard Christian Fellowship
and Vineyard Ministries International.
c. Carl George succeeded Wimber and continues to lead a wide array of ministries
through the Institute today.
* 461. Wagner's Signs-and-Wonders Pilgrimage
1. The modern era of the Church Growth Movement began in 1988 when Wagner
published a book that demonstrated his focus on one facet of church growth:
signs-and-wonders church growth or power evangelism.
a. The book carried the somewhat humorous title of How to Have a Healing Ministry without
Making Your Church Sick. This book explained that God displays His supernatural powers
to attract people to the gospel. The central focus of power evangelism is divine
healing, though the display of God's supernatural powers has included tongues
speaking, discerning of spirits, exorcising evil powers, and other extraordinary acts.
b. Wagner's venture into this arena of church growth brought criticism from two
major groups. The first group critical of this facet of church growth argued that the "sign
gifts" (tongues, interpretation, and healings) ceased with the apostolic era. Any
manifestation of those gifts should be considered false or even demonic.
c. Another group critical of Wagner did not rule out the legitimate manifestation of
sign gifts, but believed that Wagner's focus was a venture into the extreme. "He's gone
charismatic!" some lamented. Others worried that he had left the mainstream of church
growth thought and practice.
2. Wagner's early Christian years were certainly not times of openness to
Pentecostal movements.
a. He reflected on his early beliefs: "I used the Scofield Bible in both English and
Spanish where the editor's footnote to 1 Corinthians 13:8 affirmed that the 'sign' gifts
such as tongues, healings and miracles went out of use after the age of the apostles. I
believed that miracles were useful in spreading the gospel before the New Testament was
written, but once the canonical Scriptures were available, they rendered miracles absolute.
b. In fact, Wagner readily admits that he was anti-Pentecostal. He felt that most of
"Pentecostalism was at best a delusion and at worst a fraud. Several events transpired,
however, that moved him to a new understanding of some Pentecostal teachings.
c. First, Wagner was healed of a dangerous problem resulting from neck surgery to
remove a cyst. The healing took place overnight after Wagner had attended a
healing service in Bolivia out of curiosity.
d. Second, the rapid growth of Pentecostalism led the ever-pragmatic Wagner to
examine some Pentecostal and charismatic churches. His attitude changed
dramatically.
e. Third, Donald McGavran himself became more open to Pentecostalism. Said
Wagner, "This, for me, was like a papal imprimatur. If it was all right for Donald
McGavran, it was all right for me.
f. Fourth, the influence of John Wimber was a major factor in Wagner's paradigm shift.
Wimber, the founding director of the Charles E. Fuller Institute of Evangelism and
Church Growth, eventually left the Institute to lead the rapidly growing Vineyard
Christian Fellowship in Anaheim. One of the major influences of Vineyard was its healing
ministry.
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3. The final, and most controversial factor, was a new class offered at
Fuller Theological Seminary: "MC510: Signs, Wonders and Church
Growth."
a. Wagner was the professor of record, but Wimber did most of the teaching. The
lecture time was uneventful on the surface. After each class, however, students were
invited to remain for a "ministry time" including prayers for healings. Although the
additional session was strictly voluntary, rarely did students leave before the ministry
time. Each week many participants in the class requested prayer for healings, and
many testified to physical healings.
b. The course attracted national attention and controversy. Supporters of the
seminary worried that the school was "going charismatic." Students and observers
attended in droves. Many of the Fuller faculty feared that the course was damaging
Fuller's reputation. MC510 was finally withdrawn from the curriculum in 1985. A task force
worked for eight months, sorting through the various issues of the controversy. In the spring
of 1987, a new course was offered, "MC550 — The Ministry of Healing and World
Evangelization." The controversy died and order returned to the seminary.
c. Wagner would write about his theological shift and favorable attitude toward some
aspects of Pentecostalism for several years. Finally, with the publication of How to Have a
Healing Ministry without Making Your Church Sick, Wagner urged that the Church
Growth Movement consider a paradigm shift. It is still too early to discern the direction
of the movement as a whole in this regard. In the meantime, Wagner's focus in this area
has opened the door for other church growth leaders to focus on mainstream topics about
which he had previously written. Wagner has ironically helped the movement become
stronger and more wide-based by delving into a controversial area.
* 462. Other Developments
1. The Era of Practioners
a. Some of the new church growth leaders, unlike Wagner, are practioners or pastors testing
and proving church growth principles on the field. Pastoral leaders such as Bill Hybels, Rick
Warren, John Maxwell, Doug Murren, and Ed Young have grown churches that have
become models of church growth. They have written books, led conferences, and taught
seminars to eager audiences desiring to hear and see how church growth works in
practice. Undoubtedly, the Church Growth Movement, with a generation of applied
growth principles in operation, will turn to practioners to learn how the principles might
work in other settings.
2. Sociologists and Demographers
a. The Church Growth Movement has depended on research to understand its potential
field from the very earliest days of the movement. The modern era of church
growth, however, has witnessed an explosion of information coming from
sociologists and demographers. Some of the information has emanated from a
Christian perspective, from the studies of researchers like George Gallup and George
Barna. Barna and his research team have become favorites of church growth
conferences around the nation, and his books are among the best sellers on church
growth bookshelves.
b. Church growth advocates, however, are not limiting themselves to books written
strictly by Christians or from a Christian perspective. Any research that helps one
understand the people who need to be reached for Christ is considered valuable to the
movement. Generational books dealing with "baby boomers," "baby busters," and
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other groups of people have become popular reading material for church growth
proponents.
3. Consultants and Consultation
a. Though church growth consultation is not a new concept its greatest growth apparently is
still ahead. The number of consultants is growing rapidly. Lyle Schaller, the dean of church
consultants, has focused much of his work on church growth, though he still does not
identify himself with the Church Growth Movement. Carl F. George, the director of the
Charles E. Fuller Institute of Evangelism and Church Growth, provides growth
consultations to churches and denominations all over the United States.
4. Publications and Other Media
a. The modern era of church growth has witnessed an explosion of printed, audio, and
video materials on various church growth topics. My personal library of church growth
books is now larger than my entire library of a few years earlier. Some recent books deal
with general church growth principles (for example, Church Growth Principles by C.
Kirk Hadaway). Others have focused on a specific aspect of church growth, such as George
Barna's book on the need for vision for growth, Without a Vision the People Perish. Still
others are closely related to church growth, such as those dealing with demographic or
sociological trends. Again, Barna provides a good example of this type book in The Frog in
the Kettle.
b. Newsletters, magazines, and demographic news and trends are examples of print
media offered in church growth. One of my personal favorites is Growing Churches magazine,
published by the Sunday School Board of the Southern Baptist Convention.
c. Audio and video materials are also available. The Fuller Institute provides an
excellent monthly audio cassette called The Pastor's Update. Video presentations on
church growth precepts can bring a model church into the viewing of interested
individuals at a reasonable cost. Willow Creek Community Church and senior pastor Bill
Hybels offer videos on such subjects as worship and philosophy of ministry.
d. The number of media resources on church growth is thus a defining mark of the modern
era. With new concepts being explored each year, there is no indication that the flow of
materials will slow down.
5. A New Ecumenism
a. When the International Congress of World Evangelization met in Lausanne, Switzerland
in 1974, a new ecumenical movement gained momentum. The movement was evangelical
and evangelistic. The Church Growth Movement, well represented at Lausanne, has
carried forth that same spirit two decades later. The movement claims supporters from virtually
all denominations and bodies of believers, especially in North America. It is not unusual to see
pastors and other church staff members use limited budget dollars for church growth and
related conferences, funds which in the past would have gone to denominational conferences or
conventions. The modern era of church growth has unified believers from diverse Christian
backgrounds whose priorities are evangelizing and growing churches by adding "Great
Commission disciples."
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Analyzing and Planning for Growth
* 463. (title slide)
a. Обзор темы: This lecture will prepare the student to do organized planning and will lead
through the process of goal setting. Different approaches will be studied and hindrances will
be discussed. The student will develop plans and goals for areas of his own life and ministry.
b. This lecture lays the foundation for research into the growth process of church. The student
is exposed to methods of gathering data and the production of graphs and data interoperation.
What facts to gather are discussed as well as standards for reporting findings. The student will
develop a system for gathering data on his own congregation and will produce written reports
based on his findings.
c. This lecture takes a closer look at the churches in the Odessa Region and in Ukraine in
general. Charts, graphs, and maps, as well as numerical data are evaluated in order to gain a
clear picture of the growth of the church in Ukraine. Attention will be given to the country, the
region, and to individual churches in the city. The student will write reports on the past growth
and will make future projections.
* 464. The false idea that the world has been reached.
1. The world now has over six billion people and over half have never heard the
gospel in a way that they can make a meaningful decision about Christ.
2. In many places of the world the church is only one small section of the total
population and making up only a small percentage of the overall whole.
* 465.
1. According to the WCC, the church was in every land of the earth, but was it in
every culture.
2. It was felt that the people in Nigeria were Nigerians, in China were Chinese, in
Ukraine were Ukrainians and each was “one” kind of people.
a. Explain the church in America and how we see the world and missions. We have a very
limited view of the world. (All black people look alike.)
* 466.
1. The reality is that most nations are mosaics.
2. A church that is strong in one region or culture does not necessarily easily spread
into another region or culture.
* 467.
1. In India the population is divided into more than 3000 castes and tribes. These
people reject their own if they marry outside their caste.
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2. Zaire has 200 separate languages and 160 of those do not have the Bible in their
language.
3. Papua New Guiana has 700 separate languages.
* 468. Light in the Darkness
1. In 1974 Ralph Winter addresses the International congress on World Evangelism
in Lausanne, Switzerland and pointed out that at that time there were 1.7 billion
non-Christians in the world and that 87% of those could only be reached by cross
cultural evangelism.
2. Someone has to cross a cultural barrier and take the gospel cross culturally.
* 469.
1. This would not necessarily be western missionaries, but a border had to be
crossed.
2. He also introduced the use of the terms E-0, E-1, E-2, and E-3 Evangelism. (P1,P-2, P-3)
a. E-0 are people who claim the Christian faith but do not have a real personal commitment to
Christ.
b. E-1 is evangelism of people who are of the same culture as the existing church.
c. E-2 is evangelism across a small cultural difference.
d. E-3 is evangelism across a large cultural difference.
* 470. Fog (mystery) The problem of not knowing.
1. More than 350,000 congregations exist in the USA.
2. Until recently little was known about how these churches grew, lived, and died.
3. Did large crusades really help?
4. Did Sunday Schools help all churches or just some?
* 471.
1. Could churches survive in the inner city?
2. How much has a church grown in the past ten years and where did this growth
come from?
3. What parts are growing most now?
4. How do we measure growth?
5. We know much about how plants and animals grow, but so little about the
process for churches.
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* 472. Who sees the growth?
1. Who sees growth?
a. We have many committees for education, finance, medicine, and other related areas of
churches and mission organizations. We assume that all this contributes to the overall ideal of
growth or evangelism. But does it really?
b. Does holding an evangelistic meeting do any real good? If so, how much?
c. What benefit are summer teams from the West?
d. Do children’s Christmas and Easter programs have any benefit? How much?
e. When we train people, how do they put this training to work and what is really produced?
2. Much of so called “Evangelism” does not result in an increase in the Kingdom of
God.
3. We often do not like to ask, much less answer, questions of accountability.
a. Example of Howard Baldwyn when I asked him about doing follow up during the summer
of 1997 to see:
b. How much effort was expended by the local church
c. How much effort and money was expended by visitors
d. What the result was after one year?
e. He admitted he expected little lasting fruit and refused to allow any form or accountability or
evaluation. Instead he produced a promotional video that was misleading to what onsite
observers felt. (He did raise and donate money.)
4. Until 1970 very few studies had been done as to how churches actually grew.
* 473.
1. Books of the growth of the Kingdom in various countries are still in short supply
and many areas remain to be studied.
2. People preach sermons, conduct classes, have meetings, spend money, baptize,
administer organizations, and other religious activities with little overall clear
picture.
* 474. What causes fog?
1. Statistical Causes
a. Each Sunday night we have between 3 and 4,000 at our meeting.
b. Inaccurate membership accounting – How do we count members? Who is a member?
c. In one church membership was defined as “those who contribute to the church” and they has
4,800 members. Then they changed the definition to “all baptized believers in good standing”
and the membership rose to 6,000.
d. Some define membership as “name on church roll.”
e. What one denomination uses as a definition is different than what another uses to define
membership.
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f. To Baptist, member means “baptized believer in good standing.” To Episcopalians they
mean, “all the baptized, infants and adults.”
g. Some count members, and others count attendance. (Example of churches in Florida where
a person attends only during the winter.)
h. We count the offering, but often not the people.
2. Administration of organizations contributes to fog.
a. In an organization like a mission organization or denomination, there is an idea of fairness or
equality. Resources are divided equally and all are given a fair chance. Some are more
effective than others, but this administrative equality remains.
b. In the parable of the talents, there are differences given and differences expected.
c. This is also true with students. We do not know the future results so we tend to provide all
with an equal chance.
d. This may be good when all situations are equal, but productivity is not rewarded as in the
parable of the talents. The man who was given five, earned five more, and was given the one
talent from the first man.
3. Viewing from our own culture causes fog.
a. We see things from our own cultural point of reference.
b. Example – our denomination in this area has grown from 79 to 134 churches, so that is the
way the church must grow in all places.
c. The truth is that wealth, educated, individualistic, protestant churches grow different that
tribal churches.
d. The truth is that churches differ both denominationally and culturally, and cultural is often
the greatest of these two differences.
4. Unclear words cause fog.
a. Church – Is this an established group of 200 people with a permanent building and their own
leadership or something different? What does, “We are working with 50 churches,” mean?
b. Evangelism – people call different things evangelism. Medical evangelism, school
evangelism. We add the word “evangelism” to other church activities to justify it as a
Christian activity.
c. Work – “We opened up a new work.” Does this mean a new church or what? “We are
doing a great work.” What?
d. Witness – “We witnessed to people.” “We extended our witness.” What?
e. Friendly, interest, response, outreach – and other words that have different meanings all
contribute to fog.
5. Psychological causes – Deliberate causes
a. Sometimes we seek to justify our lack of growth and try to cover it up.
b. “We are not looking for quick and easy results.”
c. We accept that churches in America stay about the same place. If a church was 200 last
year and is 205 this year, then we consider that good. But if a church on the mission field does
not grow then we feel they are not doing their job.
d. Example of Revival Fires always telling one bigger story to top last month in order to raise
more support.
6. Promotion verses Reality
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a. Promotion is necessary. But sometimes promoters confuse dreams with reality.
b. When we promote something we present its best side and show it in a positive light. This is
normal.
c. Example of mission reports about the work in Ukraine and Russia.
d. It is common to write up an event before it happens. (1999 graduation at OTS)
e. If I say, “On one Sunday we baptized 57 people.” People in America think that 57 people
repented that day and were baptized on that day and that it normal.
7. Theological Causes (liberal)
a. Social focus causes fog concerning evangelism.
b. Some view other religions as another way to God.
c. Universalism contributes to this as well.
* 475. Results of Fog
1. When we do not see the situation clearly, then all we can measure is our
proclaiming of the gospel, not the response of those who hear the gospel.
a. The focus shifts to our proclaiming and away from results.
2. All activity is seen as equal.
a. A parallelism also occurs, whether intentional or not, we make all activities equally valuable
because we do not know which ones produce results and which ones do not. We are not able
to give any priority to our work. (Social = evangelistic)
3. Our supporter are in the dark concerning the work and cannot therefore be good
stewards of God’s resources.
4. Fog slows the process of world evangelism and lost people perish.
* 476. The church is a "body."
1. This is a good analogy in discussing the health of the church.
2. Scripture teaches the church is a body.
a. Members of the body are mentioned in Scripture.
b. Scripture teaches the body should be built up
c. When people get sick they call a doctor who diagnosis the decease and prescribes a cure.
The doctor does not cure the patient, God does.
d. A thermometer never cured anyone, but it is a good way to collect information to help with a
diagnosis.
3. A similar analogy takes place in Revelation 2 and 3, when Jesus evaluates the
seven churches.
4. The body can be healthy or it can be sick. Jesus is the head and he is never sick.
* 477.
1. A healthy church, like any healthy organism, grows and reproduces.
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2. This analogy cannot address every problem and is only an analogy.
* 478. Eight Church Diseases
1. Ethnikitis - Changing culture (change in "kind" of people)
a. This is caused when there is a cultural change in a geographic area and the "type" of people
who once made up the church are no longer available to supply its membership.
b. In America this is caused by a changing socioeconomic community and the people who
once lived near a church move away and comminute in to that church.
c. I Ukraine this may be cause by a cultural change due to Western and outside influence and
new freedom. People who once expressed their faith conservative formal behavior patterns
may wish to be more Western in social behavior.
d. This also may occur in Ukraine as a result of the removal of state oppression. The result is
the "membership requirements" have been lowered and the commitment level may be lower.
This may result in "white martyrdom" for those who wish to continue to express their faith in
the former ways.
e. The result is that the cultural makeup of people from which the church draws has changed
ethnically.
f. A church can choose to die a lingering death. This is often a choice by default.
g. A church can choose to adopt a "social service" philosophy of ministry assuming the church
can meet a need socially.
h. Attempt a mix is a possibility, but this often is very difficult.
i. Relocation is a possibility if the people have moved and do exist somewhere else.
j. Total transition is when the people of the community join the church and take over the
leadership and the church becomes their church. It must be remembered that people want to
become Christians without crossing cultural boundaries. They want to remain part of their
cultural group.
2. Old Age - (Chernoval syndrome)
a. This is caused by people moving out of a rural community and the whole town dies of old
age. (discuss this in connection with Ethnikitis, as the two are similar and both "terminal")
(Ex. Guys, TN) (Easier to give birth than to raise the dead.) (This is change in "kind" of
community or town.)
3. People Blindness - (problem of American missionaries)
a. This problem occurs when the people of the church are not willing to recognize the
important cultural differences that exist between groups of people. (Churches started by
Americans look American.)
b. What are some of the cultural differences between people?
c. Language d. Money e. Dress f. Heritage g. Music and worship style h. Three problems exist:
(1.) Transmitting the gospel message. We assume the message is getting through and it is not.
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(2.) Folding in new converts. Some groups will not accept new people who are different than they are.
(Sociological tissue rejection)
(3.) These people may have problems with Christian ministry fulfillment. (They may not be allowed to play the
drums.)
4. Hyper-Cooperativism -a. This is based on the idea that growth will occur when we work cooperatively with other
churches, especially in the area of evangelism.
b. It is false to think that the more you corporate interdemomonatinally, the more you will
grow.
c. This dilutes the emphasis on the local church. This creates a follow up gap.
d. It is possible to corporate, but it is not effective to corporate in the area of evangelism.
e. (Note this in regard to "work teams" who come over to "help" for a week.)
5. Koinonitis - "Too Much Fellowship"
a. From a word that means fellowship. Fellowship is good, but too much is bad.
b. This is where the people have such a good time that they think that "fellowship" is what
church is and they spend all their time and energy enjoying each other.
c. This is especially a danger is certain churches:
d. Holiness churches - a high degree of piety develops and a greater gap develops between the
people and the world.
e. Mainline Charismatic churches - they tend toward good fellowship but away from
evangelism.
f. Churches that are renewed through small group movements.
g. Churches where there is a high group consciousness. Like Mennonites and others where
there is a high rate of inner marriage. (Also EXB in Ukraine)
h. How are the EXB especially susceptible to this? (Those who join the church soon form a
sub culture that rejects contact with the outside culture and focuses on the "safe" contact with
fellow Christians.)
6. Sociological Strangulation
a. This occurs when the facilities will not accommodate the people in a growing church.
b. This is easy to cure, but often people refuse to recognize the problem.
c. Parking and seating space are problems in American churches.
d. Adding another service is a possibility. (Discuss the implications of this in Ukraine.)
e. Transpiration is a problem in Ukraine. (What about the cost of construction?)
7. Arrested Spiritual Development
a. This is when a congregation is not being fed with the Word of God.
b. Religious vitality cannot be maintained among people who continue to operate at a low level
of faith, doctrinal conviction, biblical knowledge, prayer, and morality.
c. Giving falls into this area as well.
d. What about the absence of meaningful worship in a congregation?
8. St. John's Syndrome - "Lost their first love"
a. This is what John described in Revelation 2 and 3 where the churches are about 40 years old
and the original passion for the church has faded.
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b. The cure for this is a continual influx of new converts that are alive for Christ.
c. This is Christianity is slow motion, where the practice of the Christian faith has gotten old
and lost its momentum.
* 479. Seven Marks of a Healthy Church
1. The church follow biblical principles and sees evangelism as its first priority.
2. The church uses evangelistic methods that work toward making disciples.
3. The church is made up of basically one kind of membership with a respect for
culture.
a. (People like to join churches without having to cross cultural barriers.)
* 480.
1. The pastor has a vision of growth and there is dynamic pastoral leadership.
a. He is the carrier of the vision. He wants the church to grow and is willing to pay the price
2. The members of the church are involved in and committed to making the church
grow and are using their Spiritual Gifts.
a. The members are active in service, especially service that is focused on outreach
3. The church has a healthy balance of small groups and fellowship groups within
the congregation.
a. The church is structured to incorporate new people
4. The church is large enough to meet the needs and expectations of the members,
to carry out its philosophy of ministry.
* 481. Planning
1. Evaluate the present situation
a. How are you spending your time now?
b. Keep a log.
c. Evaluate the present
2. Pre-think your activities
a. What are you working towards?
b. What contributes to this end result?
c. How can you most effectively reach this end goal?
d. What is the shortest easiest distance between today and the end goal?
e. What “good” things must you say “No” to, in order to stay on track?
3. Use an organization tool
a. Ministry organizer
b. Planning calendar
c. Notebook or planning system
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4. Focus on the most important decisions.
a. Often the least important decisions take up much of our time.
b. We must spend our energy on that which will be of greatest significance.
c. Too often we do not get around to dealing with the important issues.
5. Spend time to understand what the “real” problem is.
a. If we do not take the time to get at the heart of the problem, then our solution will be only a
temporary solution.
b. What is causing the real problem? Sometimes one things created other problems and we do
not see the original cause.
6. Multiply our options for solutions.
a. This means looking at may possible solutions.
b. Look at the problem from different angles.
c. What are the true cost for each solution?
d. Do the cost outweigh the benefits?
7. Ensure the means for implementing the solution is built into the decision.
a. A solution is not a solution until we have determined how to carry out the solution.
b. Everyone involved, needs to know their part in the process.
c. “Just buy a new one,” is not a solution is a new one is not available, affordable, or allowed.
8. Establish a feedback system to monitor the effectiveness of the solution.
a. You must be able to know if the supposed solution is accomplishing the desired results.
* 482.
1. Paradigms
a. Paradigms - a pattern or boundary, an established boundary or boundaries (According to
Thomas Coon, who has written a lot about this.)
b. They establish boundaries.
c. They tell us how to operate within these boundaries.
d. They act as filters that screen the data we accept.
e. Our paradigm will cause us to easily allow in data that fits our paradigm and will keep out
data that does not fit our paradigm.
f. We are trying to see the future through our old paradigm.
g. Our old paradigm has the power to keep us from seeing what is really happening.
h. When a paradigm shifts, everyone goes back to zero. Past success guarantees nothing.
When the rules change, the score is reset to zero.
i. A successful past can block your ability to see the future.
j. Paradigms are common. We all have them.
k. Paradigms are useful - they show us what is important and what is not, focus our attention,
and help us focus.
l. You paradigm can become "THE" paradigm, causing you to reject other options. This is a
terminal disease of certainty.
m. The people who create new paradigms are usually outsiders.
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n. Those who choose to change to the new paradigm have to be very courageous.
o. You can choose to change your rules and regulations.
p. The paradigm shift question, "What, today, is impossible to be done, but if it could be done
would fundamentally change your business?"
2. Nehemiah
a. He was an advisor to the king and he had life easy.
b. Chapter 1:
(1.) v.2 He ask what was happening and was doing research.
(2.) v.4 He was in pain.
(3.) v.4 He begins to get a vision. (Visions come out of pain and suffering.)
(4.) v.6 He begins to pray.
(5.) v.7 He confesses his sin.
(6.) v.11 He takes personal action and decides that he will do something about it.
c. Chapter 2:
(1.) v.2 He scared in front of the king.
(2.) v.4 Target and begins to communicate. (The critical issue is that Israel has broken the covenant and the
wall becomes the center of this.)
(3.) v.5-6 Process and timing.
(4.) v.7 Preparation
(5.) v.11 Opposition before he even gets started.
(6.) v.15 Research
(7.) v.16 Knowing his plans.
(8.) v.18 Communicates
(9.) v.18 Established God and king as his authority.
d. Chapter 3:
(1.) v.1 Delegation and people management
e. Chapter 4:
(1.) v.9-12 Protection and solidification.
(2.) v.15 Opposition plans
(3.) v.20-21 Work
f. Chapter 5:
(1.) v.7 Confrontation
(2.) Indifference
g. Chapter 6: Confrontation
h. Chapter 7:
(1.) v.2 Delegation and maintaince
(2.) v.6 Recognition of people
(3.) v.39-40 Accounting
(4.) v.70 Giving Accountability (giving is not secret)
i. Chapter 8:
(1.) v.1,11 Strengthening the workers by reading the Word of the Lord
j. Chapter 9 Confession and worship
k. Chapter 10:
(1.) v.1 Covenant (People agree to it in public and people are named.)
(2.) Commitment to God
(3.) Expectation agreement
(4.) v.37 raising money
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(5.) v.35 We agreed and assumed responsibility
l. Chapter 12:
(1.) v.27 Celebration and fun
(2.) v.35,36,42 Recognition
m. Chapter 13:
(1.) v.3 Separation and expulsion
(2.) v.11 Confrontation
(3.) v.23 Beat some of them and pulled out their hair.
3. Planning
a. "Planning is everything, plans are nothing." Dwight D. Eisenhower
b. Plans will change.
c. We must know from planning what we are committed to
4. The planning process
a. Prayer / Bible study
b. Commitment to the planning process
c. A desire to grasp God's vision.
d. Evaluate current situation
e. Make a plan.
f. Establish responsibilities for action.
g. Write it down.
h. Do it.
i. Evaluate
5. Planning for ministry
a. Who are we? (basic values, foundational, core beliefs) God centered, community committed
to Kingdom building
b. Where are we going to? (corporate goals) What business are we in, who are our customers
c. How to? (strategic plan) Products, programs, 36-60 months in advance
d. When (Tactical plan) products and programs
e. What (Ministry plan, operational plan) Specific duties
6. Elements of a ministry plan.
a. Research and development.
b. Staff and organization
c. Marketing
d. Products.
e. Money
7. Managers and Leaders - there is a big difference.
a. Managers
(1.) Administrate
(2.) Copy
(3.) Focus on Systems
(4.) Have high control needs
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(5.) Take short term views
(6.) They ask the question like how and when
(7.) They ask about bottom line
(8.) Prone to accept the statuesque
(9.) They tend to do things right
(10.) They seek perfection
b. Leaders
(1.) Initiate
(2.) Originators
(3.) Focus on people
(4.) Seal top inspire trust and release them to do it
(5.) See a bigger picture
(6.) They ask what and why
(7.) look to horizon
(8.) Always challenge
(9.) They tend to do the right things
(10.) They seek after vision
c. It is helpful to have both kinds of people.
d. What are the elements of a vision?
(1.) It has an image of the future.
(2.) It is idealistic.
(3.) It is appropriate for the times.
(4.) It has a very clear purpose and direction.
(5.) It inspires enthusiasm and commitment.
(6.) It is easily understood.
(7.) It is unique in some way.
(8.) It is ambitious.
(9.) It is shared and can be shared.
(10.) It encapsulates the world.
(11.) It attracts and energizes people
(12.) It bridges the past, present and future
(13.) A new vision is needed when there is confusion about the purpose.
(a) When a church is losing legitimacy and power
(b) When it is out of tune with the trends
(c) When there is a decline in pride
(d) When the church is no longer willing to risk
(e) When you have become a "fireman"
e. Children are profoundly affected by their understanding of vision and where they are going.
They think in terms of 5 to 10 years. "What are you going to be when you grow up?" When
we ask children this, we are expressing a confidence in their ability to shape their future.
f. Those who survived concentration camps had something significant yet to do in their future.
We must have something significant yet to do, for it is this that gives meaning and value to
life.
8. Writing the plan.
a. It brings the process to a closure.
b. It moves it into action.
c. You are providing an easy method for communicating result.
d. You are developing a tangible manageable tool.
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* 483. God Counts People
1. In 2 Samuel 24:1-10 King David counts the available fighting men and is an
example of an ungodly use of numbers.
2. In the book of Numbers people are counted at God's direction.
3. Luke records the growth of the church according to numbers in the book of Acts.
4. Matthew 25: 14-30 reports faithfulness in terms of numbers. We want to hear
the Lord say, "Well done, you good and faithful servant."
* 484.
1. There are things that can be measured and things that cannot be measured.
a. Can we plot a person's faith on a chart? We must work with what we can measure.
Statistics are helpful when used in comparison with similar statistics from a different time
frame or between differing works. (It is better if a church grows by 200 people than if it
declines by 200.)
2. Numeric evaluations are helpful in evaluating effectiveness and planning
strategies.
a. If a church spends $1000 on a project that brings in 5 people and $100 on a project that
beings in 500, which is the best stewardship?
b. If a church has been doubling in attendance each year over the past five years, plans must be
made to accommodate people for worship.
3. Numerical growth should promote health and should be an indicator of health.
a. The process of sharing your faith and bringing new people to Christ leads to your own
spiritual maturity.
b. Healthy organisms grow.
4. When a tree bears fruit, no one can see the growth process taking place.
a. We cannot see the nutrients taken from the soil and water and the working of the sun. But
we can see and measure the fruit.
b. (John 15:8 NIV) "This is to my Father's glory, that you bear much fruit, showing yourselves
to be my disciples." Fruit bearing is a sign of being a disciple.
c. (Matthew 7:16 NIV) "By their fruit you will recognize them. Do people pick grapes from
thorn bushes, or figs from thistles?" Jesus assumed that fruit could be noticed and that it would
tell us something.
5. We want to avoid any false idea of a salvation by works.
* 485. Others Gather Information for Planning
1. It is possible to buy demographic research for any place in America.
2. Most denominations do demographic and psychragraphic research.
3. McDonnell's does research:
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a. McDonnell's is successful in the business of selling hamburgers. They have a good product,
advertise well, fill a certain niche, and have a positive image in the community. They are also
very careful about where they build restaurants. They do not build restaurants in towns of 300
people. They research communities with specific guidelines to determine where to build a
restaurant. They sell the same product, but they carefully tailor the interior of the restaurant
and the employees to "fit" the community. (One in Tupelo focuses on Elvis. Some have
special play areas for children.) (Radio Shack does the same thing.)
* 486.
1. Businesses do marketing research and collect data on which to base future
decisions.
2. If this is important and helpful for business, should the church be any less
concerned about being successful in its "business" of world evangelism?
3. There is nothing sinful about being "successful" in making disciples.
4. There is nothing "pious" about disordered work.
* 487. General
1. Church name
2. Pastor’s Name
3. Telephone
4. Address
5. Date established
6. Type of church building Maximum seating of building.
7. Number of people within 15 minutes of church.
8. Type of people in community
9. Competing church alternatives.
a. What are the homogeneous units within the church.
b. Describe the community and how it is alike or different than the people of the church.
c. What is the attitude of the members towards the church and their minister.
d. Describe the financial picture of the church and analyze the categories of expenditures.
e. Describe evangelistic methods used and their effectiveness.
f. List the principles of church growth that are evident.
* 488. Membership over past 10 years
* 489. Sunday School attendance over past 10 years
* 490. Baptisms or members added each year over past 10 years.
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* 491. Growth rate for past ten years.
* 492. Faith projections for future
* 493. Graphs (5)
1. Membership
2. Sunday School
3. Baptisms
4. Growth Rate
5. Projections for Future
* 494. Philosophy of ministry clearly articulated
1. State the philosophy of ministry and how it is carried out.
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* 495. Charts
Attendance Graft and AGR for
Itawamba Christian Church
1983-1993
60
50
40
30
20
10
0
Year
1983 1984 1985 1986 1987 1988 1989 1990 1991 1992 1993
Average
35 40 40 42 43 44 43 46 51 53
Attendance 33
AGR %
0
6.06
14.29 0.0
5
2.38
2.33
-2.27 6.98
10.87 3.92
16
14
12
10
8
6
4
2
0
-2
-4
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14.29
10.87
6.98
6.06
5
3.92
2.38
0
2.33
0
-2.27
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Attendance Graft and AGR for
Mount Paran Church
1983-1993
12000
10000
8000
6000
4000
2000
0
Year
1983 1984 1985 1986 1987 1988 1989 1990 1991 1992 1993
Average
6588 7106 7829 8475 9070 9464 9825 10203 10363 10482 10784
Attendance
AGR %
0
7.86
10.17 8.25
7.02
4.34
3.81
3.85
1.57
1.15
2.88
12
10.17
10
7.86
8
8.25
7.02
6
4.34
4
3.81
3.85
2.88
1.57
2
1.15
0
0
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Attendance Graft and AGR Projections for
Itawamba Christian Church
1988-1998
80
70
60
50
40
30
20
10
0
Year
1988 1989 1990 1991 1992 1993 1994 1995 1996 1997 1998
Average
44 43 46 51 53 58 62 66 69 72
Attendance 43
AGR %
0
2.33
-2.27 6.98
10.87 3.92
9.43
6.9
6.45
4.55
4.35
10.87
12
9.43
10
6.98
8
6
3.92
4
2
6.9
6.45
4.55
4.35
2.33
0
0
-2
-4
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-2.27
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Itawamba Christian Church
1988 - 1994
Attendance
60
43
50
42
43
46
51
53
58
40
30
20
10
0
1988
1989
1990
1991
1992
1993
1994
Weekly Offering
600
500
400
300
302
362
379
437
554
473
226
200
100
0
1988
1989
1990
1991
1992
1993
1994
Monthly Outside Support
821
1000
800
674
786
552
600
341
195
400
127
200
0
1988
1989
1990
1991
1992
1993
1994
Congregational Debt
80000
65000
42000
60000
40000
21000
12000
20000
0
1988
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1991
1993
1994
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* 496. Oblast
№
Название
Церкви
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
Одесса-1, Загубанского
Одесса-2, Шевченко
Одесса-3, 10-я Линия
Измаил
Килия
Б-Днестровский
Ильичевск
Татарбунары
Болград
Рени
Вилково
Тарутино
Южный
Сычавка
Арциз
Виноградовка (Арциз)
Каменское (Арциз)
Удобное
Ст. Царичанка
Косовка
Виноградовка (Бол.)
Васильевка
Новотрояны
Ореховка
Червоноармейское
Софиевка
Гуляевка
Основа
Анатольевка
Камышовка
Кислица
Матроска
Ларжанка
Першетравневое
Приозерное
Document1
количеств
о
членов
1998
УГСР
(рост)
%
1838
333
215
351
126
294
261
122
111
113
63
38
242
4,81
3,42
127
34
46
120
70
23
59
109
76
26
29
24
9
17
19
94
68
37
45
43
16
3,79
-3,05
4,81
16,49
0,96
3,42
1,5
3,79
1,67
4,81
1,14
4,92
3,79
1,84
-3,42
7,18
6,05
0,96
4,81
-0,58
10,03
-3,79
0,58
6,05
1,84
-0,96
7,18
-1,67
-3,42
количество количество
крещенных крещенных
за 10 лет за последние
5 лет
1063
534
301
130
(с 1993г.)
104
243
128
93
31
276
153
239
156
83
31
85
66
78
51
53
24
42
22
104
21
21
72
31
11
44
84
41
16
16
20
6
29
18
75
48
32
35
29
27
52
6
5
39
15
3
27
27
20
11
6
16
3
7
8
36
16
11
17
17
10
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36.
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.
61.
62.
63.
64.
65.
66.
67.
68.
69.
70.
71.
72.
73.
74.
75.
76.
77.
78.
79.
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Десантное
Струмок
Траповка
Дмитровка (Тат.)
Колесное
Заря
Плахтиевка
Кривая Балка
Ройлянка
Александровка
Николаевка
Серпневое
Затишье
Прохорово
Новоборисовка
Вознесенка-2
Суворово
Шабо
Секретаревка
Новая Покровка
Коминтерновское
Сергеевка
Каменка (Изм.)
Березовка
Красноселка
Сараты
Ивановка
Фрунзовка
Ананьев
Николаевка (Новорос.)
Подгорное
Долинское
Котовка
Нерубайское
Дмитровка (Кил.)
Килия-2
Сафьяны (Изм.)
Дмитровка (Бол.)
Ярославка (Сар.)
Ряснополь (Бер.)
Выгода
Богдановка (Н.)
Таирово
Кирнички (Изм.)
Страница 239
26
49
27
98
84
70
36
66
44
80
31
24
25
11
14
11
33
67
18
40
33
21
24
64
34
45
30
34
44
16
14
13
27
46
31
100
31
16
13
14
16
6
123
13
4,14
4,14
-4,81
2,66
1,84
6,05
7,18
0,58
4,81
1,63
-0,2
1,32
0,96
-4,14
-3,42
(с 1991г.)
(с 1991г.)
(с 1991г.)
(с 1991г.)
(с 1991г.)
(с 1991г.)
(с 1991г.)
(с 1991г.)
(с 1992г.)
(с 1992г.)
(с 1992г.)
(с 1992г.)
(с 1993г.)
(с 1993г.)
(с 1993г.)
(с 1993г.)
(с 1993г.)
(с 1994г.)
(с 1994г.)
(с 1994г.)
(с 1995г.)
(с 1995г.)
(с 1995г.)
(с 1995г.)
(с 1995г.)
(с 1995г.)
(с 1995г.)
(с 1995г.)
(с 1996г.)
19
32
12
43
47
76
25
48
32
22
19
13
28
28
4
9
17
9
17
27
21
15
18
12
17
12
5
16
13
3
23
56
21
27
27
10
18
78
12
24
28
27
41
7
2
3
20
40
9
14
20
4
11
77
12
24
25
21
33
7
2
3
28
41
20
35
22
8
10
1
3
7
46
4
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80. Криночное (Б.)
81. Котовск
82. Козловка (Ив.)
83. Спасское
84. Овидиополь
85. Виноградное
86. Броска (Изм.)
87. Шевченко-3
88. Фонтанка
89. Калчева
90. Табаки
91. Санжейко
92. Визирка
93. Пивденное
94. Коноплево
95. Павловка
96. Беленькое
97. Лановое
98. Первомайское
99. Жовтневое
100. Черногорка
101. Веселиновка
102. М. Ярославец
103. Ширяево
28
36
23
13
17
20
12
10
19
10
12
15
10
12
10
13
15
13
12
13
8
12
8
8
* 01. Задание №: 12-000-a1.docx
Фамилия
(с 1996г.)
(с 1996г.)
(с 1996г.)
(с 1996г.)
(с 1996г.)
(с 1996г.)
(с 1996г.)
(с 1997г.)
(с 1997г.)
(с 1997г.)
(с 1997г.)
(с 1997г.)
(с 1997г.)
(с 1997г.)
(с 1997г.)
(с 1997г.)
(с 1997г.)
(с 1997г.)
(с 1997г.)
(с 1998г.)
(с 1998г.)
(с 1998г.)
(с 1998г.)
(с 1998г.)
6
28
13
4
5
12
2
11
4
2
1
2
2
3
2
1
5
1
4
Одесская Богословская Семинария
Имя
Отчество
Сегодняшняя дата
1. What is the church? What elements are absolutely necessary in order to be able
to call a group of Christians a church?
2. When is a group of Christians not the church?
3. What biblical foundation do you see for the idea of a “denomination” or
“union?”
4. What are some of the dangers of thinking that we are the only Christians or the
only ones that God is working through?
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5. What are some indirect ways to measure if a Christian is loving? Honest?
Longsuffering? Patient? Mature?
6. The church has traditionally valued art in the form of music, poetry, and
architecture. This is seen in church building design, church music, sermon style,
Christian literature, and Christian styles of dress and physical appearance. If
Christianity has traditionally embraced art in the communication of the gospel, how
many videos does your church have on You-Tube? If you asked church leaders for
$50 to video and post Christian things to You-Tube, how would they respond? If
they gave you their blessing and resources, what three things would you put on
You-Tube?
7. What changes in technology make the modern study of Church Growth
possible?
8. What factors do you feel have most affected the number of missionaries sent and
the growth of Christianity in the world in the past 20 years?
9. Read: Основы роста Церкви, Хантер
От: 11 До: 28
= 18 с.
a. Summarize what the author said.
b. What ideas did you think were most helpful?
c. In what areas do you disagree or think the author was wrong?
d. How may you use what the author said or what was presented in this chunk in your church?
Когда Вы закончите задание, Вы должны сохранить копию этого файла для Вашего личного пользования. Вы можете распечатать этот файл и отдать его
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Страница 242
II. Russian handout for students
This is a 63 page section that was all 10 of the original questions. This forms an outline that students may find helpful.
Одесская Богословская Семинария
Диплом / Бакалавр
Задание № 1-10
Рэймонд С. Трентхем
Фамилия
Имя
Отчество
Сегодняшняя дата
/
/
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Комментарии студента преподавателю:
Opened: 21-Mar-16 23:01
Saved time # 26 by Ray Trantham
C:\OTS-Net\08-OdessaChurch\!-Updated-2007-2008\New-updated\0-all-assignments_2007-2008\zadanie-101-VashaFamiliya.doc
Print date: 3/21/2016 11:01:00 PM
Объясните и прокоментируйте следующие положения лекции. Take notes, reflect upon, and comment on the points discussed in the lecture.
* 01. Тема # 101 – “Церкви” и “Рост”
Обзор темы: Эта тема является обзором настоящего положения Христианства в мире, включая те виды
церквей и деноминации, которые растут. Мы рассмотрим основные условия, которые необходимы для роста,
а также параметры, влияющие на рост. Будет также отмечено, как Библия определяет рост Церкви. Пройдя
лекции, студент должен знать, что Церковь Христова растет, но этот рост разный в различных частях мира.
Студент сможет прочувствовать, что он непосредственно может внести свой вклад в рост Церкви и будет
достаточно смотивирован для дальнейшего изучения в этой области.
1. Что такое Церковь?
a. Что такое Церковь?
b. Мы собираем верующих в организованную группу в особом здании.
c. Как велика Церковь?
d. Больше ли она, чем отдельная община или деноминация?
e. Мы можем говорить как о «поместной», так и о «вселенской» церкви.
2. Что такое «рост»
a. Рост – это хорошо или плохо?
b. Существуют ли разные виды роста?
c. Можно ли наблюдать и измерять рост?
3. Является ли это время года сезоном роста?
a. Если я посажу сегодня сельскохозяйственные культуры, вырастут ли они?
b. В разных частях мира сезон роста начинается в разное время.
c. Мы не должны рассматривать весь мир с нашей личной точки зрения.
d. То, что это время года не является сезоном роста для одного растения, не означает, что
в это время года совсем ничего нельзя вырастить. То же справедливо и в отношении
разных церквей и деноминаций.
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4. Мир становится одним глобальным поселением.
a. Расстояние измеряется не километрами, а временем.
b. Средства коммуникации сделали наш мир теснее.
c. Большинство людей изучают, по крайней мере, один язык помимо родного языка.
d. Как в прежние времена, когда римские дороги вели в Рим, и римский мир (Pax Romana)
способствовал свободному передвижению, а печатный станок во времена Реформации
обеспечил передачу информации, так и мы живём в новую эру распространения
Евангелия.
e. Уменьшение размера мира дает возможность изучать церкви по всему миру.
f. Какие же выводы может сделать церковь из жизни в меньшем, более тесном мире?
 Каким образом мир становится теснее?
How is the world becoming smaller?
5. Соотношение Христиан в мире
a. Какое количество людей живет в мире?
b. Сколько из них является христианами?
 Заполните таблицу соотношения христиан к не христианам. Fill in the chart for the ratio of
Christians to non-Christians.
Дата
100
1000
1500
1900
1950
1980
1994
Не христиане
180
220
334
1062
1650
3025
3438
Практикующие
христиане
Соотношение
0.5
1
5
40
80
275
500
360
27
 Опишите другие недавние перемены в религии мира. Describe other recent changes in the
religion of the world.
6. Одесса
Рост церкви в Одессе.
В данном разделе приведены результаты исследований роста Баптистских церквей в городе Одесса с 1976 г. по
1988 г. и с 1989 г. по 2001 г.
Взгляд в прошлое и шаг в будущее
"Вспомни дни прежние, помысли о летах прежних родов; спроси отца твоего, и он возвестит тебе, старцев своих, и
они скажут тебе." (Втор.32:7)
Библия часто призывает нас вспоминать дни прошедшие. Цель подобных обращений в прошлое состоит в том,
чтобы напомнить нам, что все, что происходит с нами на настоящий момент, - результат Божьего водительства, а не
наших стараний. Размышляя над деятельностью Бога в прошлом, мы с большей готовностью доверяемся Ему, делая
шаг в будущее.
Как-то с друзьями за чашкой кофе разговор зашел о жизни в Украине 20 - 40 лет назад, когда покупка мяса,
сахара, кофе, шоколада и туалетной бумаги были поводом для маленького праздника. Потом передо мной всплыли
воспоминания семилетней давности, когда мы только приехали сюда. Банка «Рамы» была тогда сокровищем, а
молоко можно было купить только разливное с бочки. Еще ранее, в 1992 году, будучи в Москве, я был потрясен,
когда осознал, что, имея в кармане сто долларов, я могу "купить все"! Сегодня времена изменились.
За последние тринадцать лет общество глубже погрязло в наркомании, аморальности, оккультизме и другом зле.
Свобода, хлынувшая с падением железного занавеса, открыла доступ как хорошему, так и плохому. Это легко
проследить, сравнив последние тринадцать лет (1989 - 2001 гг.) с предыдущими тринадцатью годами (1979 - 1988
гг.). Между этими периодами можно провести три четких границы. Во-первых, поменялось общество - появилась
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свобода. Во-вторых, открылись границы, что позволило как гражданам Украины выезжать из страны, так и
въезжать в Украину гражданам других стран. В-третьих, открылась Одесская богословская семинария. Как эти три
фактора, возникшие за последние 13 лет, повлияли на рост церквей в Одесской области?
В этой статье мы проведем анализ цифр церковного членства и количества крещаемых за последние тринадцать
лет в масштабе Одесского областного объединения церквей ЕХБ. Упомянутые показатели дадут нам повод
возблагодарить Бога за то, что Он совершал до сих пор, и укрепят наше упование на Него в настоящем и будущем.
(Статистические показатели основаны на имеющихся в наличии данных. Некоторые цифры незначительно
отличаются от "отчетных" показателей. Однако, эти данные объективно отражают общую картину церквей
Одесской области и приемлемы для статистических и аналитических целей)
У нас есть все причины для радости и благодарности Богу. В течение первого тринадцатилетнего периода, как
видно из диаграммы, членство в церквах возросло от 3931 в 1976 г. до 3970 в 1988 г. Среднее количество членов
церкви в Одесской области за этот период было 4367 человек. За этими цифрами стоят души, за которые умирал
Христос и поэтому у нас есть все причины для радости и благодарности Богу.
Картина следующих тринадцати лет еще более оптимистична. Членство возросло с 4052 в 1989 г. до 6410 в 2001 г.,
при этом среднее количество членов за этот период составляло 5688 человек. Если в первое тринадцатилетие рост
церковного членства был довольно умеренный, то во второе - гораздо более интенсивный!
Подобно тому, как диаграмма выше наглядно отражает данные по церковному членству за два
тринадцатилетних периода, следующая диаграмма показывает картину крещаемости за эти же периоды. Я отдаю
отчет в том, что иногда верующие переходят из одной поместной церкви в другую, но если сделать подобный
анализ цифр крещаемости по отношению к группе церквей, то он отследит точную динамику развития. Даже при
поверхностном взгляде на диаграмму крещаемости
сразу бросается в глаза, что во втором периоде крестилось почти в три раза больше людей, чем в первом. Средняя
цифра крещаемости за 1976 - 1988 гг. составляла 185 крещаемых. Мы радуемся, когда хотя бы одна душа обретает
спасение, но следующий временной отрезок дает нам гораздо больше поводов для ликования, ведь за 1989 - 2001
эта цифра составила уже 503 человек!
Эти две диаграммы ясно показывают разницу между двумя рассматриваемыми временными промежутками.
Упомянутая разница не может быть приписана исключительно одной причине. Конечно, свобода и открытое
общество способствуют тому, что люди проявляют большее желание стать христианами, равно как и тому, что дают
возможность церквам проводить евангелизационные кампании вне здания церкви. Мы также должны учесть, что
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западные верующие также повлияли на изменение ситуации. Имеется в виду их участие в виде добровольных
пожертвований, обучении и другой помощи. Наконец, Одесская богословская семинария подготовила к служению
около 600 человек, которые уже активно трудятся в церквах Одесской области.
При сопоставлении двух диаграмм поражает одно несоответствие: динамика роста крещаемости во время второго
периода гораздо интенсивнее динамики роста церковного членства за этот же период. Диаграмма церковного
членства показывает умеренное, но стабильное развитие, диаграмма же крещаемости обнаруживает очень резкое
развитие. Безусловно, все это хорошо и мы должны быть благодарны Богу, но это также побуждает нас задать
вопрос, все ли мы сделали из того, что могли бы сделать? Бог прибавил к нашим церквам много новообращенных
душ, но куда эти люди делись потом? Если церкви не выросли в соответствии с количеством крещаемых, то где эти
крещаемые сегодня?
Для понимания этого вопроса следует сперва вывести цифру, определяющую количество крещений, необходимых
для поддержания в церквах Одесской области динамики роста, равной 0,00, т.е. для поддержания константного
числа членов. Тогда, логически заключая, любое число, большее этой цифры, будет производить хоть какой-нибудь
рост. Для того, чтобы вывести эту цифру, необходимо учесть среднюю продолжительность жизни членов церкви,
средний возраст крещаемых и количество отпадающих от веры людей. По отношению к Одесской области такая
цифра была выведена, она равняется 3,44 крещений на 100 человек.
Это означает, что, для того, чтобы церковь, численностью в 100 членов, сохраняла свой численный баланс (т.е. не
росла и не уменьшалась), каждый год количество крещаемых в ней должно составлять 3,44.
За первый тринадцатилетний период между 1976 и 1988 гг. среднее число крещаемых на 100 членов церкви
составляло 4,26. Если от этой цифры отнять 3,44 (количество крещаемых, необходимых для поддержания
численного баланса), то остается 0,82 человек, ежегодно прибавляющихся к церкви, за счет которых и происходит
ее рост. Это означает, что за первое тринадцатилетие церкви, численностью 100 членов увеличивались в среднем на
одного человека ежегодно. Если же применить этот расчет к братству всей Одесской области, то ежегодно оно
пополнялось на 36 человек.
Повышение крещаемости во время второго тринадцатилетия (1989 - 2001 гг.) должно было бы привести к
соответственному церковному росту. За этот период среднее количество крещаемых на 100 членов церкви
составило 8,85. Если от этой цифры отнять наши неизменные 3,44, необходимые для сохранения численного
баланса, то остается 5,41 членов, ежегодно присоединяемых к церкви. То есть за второе тринадцатилетие около 6
вновь крещаемых человек должны были присоединиться к церкви, численностью 100 человек, а в масштабах
областного объединения церквей ЕХБ братство должно было пополняться 308 членами ежегодно.
Диаграмма ниже показывает количество крещаемых на каждые 100 членов церкви за время рассматриваемых
нами двух временных отрезков.
За первый период на каждые 100 членов церкви приходилось в среднем 4,26 вновь крещаемых ежегодно. За второй
период эта цифра составила уже 8,85 человек. Почему же такое резкое увеличение количества крещаемых привело
всего лишь к умеренному росту церквей?
Мы не можем изменить прошлое, но мы можем извлечь из него нужные уроки, делая шаг в будущее. На что нам
следует обратить внимание уже сегодня? Я бы предложил 8 следующих положений:
1. Мы должны рассмотреть причины, по которым люди покидают церкви. Если мы покрестили гораздо больше
людей, чем потом осталось в церквах, то куда эти люди делись после крещения? В основном люди покидают церкви
по четырем причинам. Во-первых, это физическая смерть, но такая "утечка" не может подвергнуться какому-либо
контролю. Во-вторых, иммиграция. Упомянутый фактор является широко признанной причиной, почему многие
верующие, крестившиеся в Одесской области, более не являются членами церквей этого региона. Приехав в
Украину и будучи сам гражданином другой страны, я нахожу тревожной ситуацию, при которой христиане, ранее
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мужественно выстоявшие гонения, сегодня игнорируют дарованную Богом свободу для евангелизации. В третьих,
какая-то часть членов церкви отпадает от веры. Служители церквей высказывают мнение, что сегодня верующие
менее посвящены духовно по причине акцента церквей на евангелизационных кампаниях без должного
последующего попечительства и обучения вновь крещаемых. И, наконец, некоторые покидают церкви, уходя в
церкви других деноминаций. Свобода, открывшая возможность легко стать членом церкви, так же легко позволяет
уходить из церкви, равно как и дает возможность возникновения на Украине новых деноминаций. Если члены
наших церквей уходят в другие деноминации, мы должны задать себе вопрос, что они не находят у нас, обращаясь
за этим куда-то еще.
2. Мы должны использовать все имеющиеся у нас возможности для евангелизации нового поколения. Скорость
социальных изменений все интенсивнее набирает обороты по мере того, как мы все более становимся гражданами
скорее планеты Земля, чем просто отдельно взятой страны. Православная церковь утверждает, что ее традиции
восходят ко временам Апостолов. Таким образом, она продолжает существовать в том виде, в котором
существовала 1000 лет назад. Баптисты располагают довольно хорошими методами евангелизации старшего
поколения, и если бы когда-то время повернулось вспять, то мы были бы вполне готовы к этому. Исторически
всегда так складывалось, что если одна деноминация оказывалась несостоятельной адаптировать свои песни, ход
служения, методы евангелизации к культурным изменениям в обществе, тут же возникала другая деноминация,
способная оказать влияние на новое поколение. Уже в первом веке это явилось одной из причин смещения от
"Иудейской церкви" к "Языческой", впоследствии оставшееся в силе на протяжении всей истории.
3. Мы должны на местном уровне находить материальные ресурсы для служения. Мы благодарны за финансовую
помощь извне как при строительстве новых церквей, так и поддержке семинарии. Но наша ответственность за
евангелизацию Украины остается в силе, даже если мы больше никогда не получим ни доллара помощи из-за
рубежа. Помню, однажды, когда я читал лекцию по Росту церкви, один из студентов поднялся и сказал: "Мы знаем,
что нам делать, но мы хотели бы, чтобы вы сказали нам, кто нам даст деньги". Ответ на этот вопрос очень прост.
Если украинские верующие могут себе позволить иметь видеокамеры, компьютеры и кожаные пальто, они могут
себе позволить финансировать евангелизацию. Вопрос не в экономике, а в личном посвящении.
4. Мы должны сконцентрироваться на обучении лидеров и развитии служения. Продвижение вперед требует
лидеров, возглавляющих это движение. Раньше в выборе служителей определяющим фактором был их возраст.
Сегодня Одесская богословская семинария, равно как и другие школы, предлагает богословское образование.
Исследования показывают, что когда новообращенных не вовлекают в служение, они часто покидают церковь. Нам
стоит еще раз подумать над тем, кто должен быть служителем в церкви и насколько они подготовлены к данному
служению.
5. Мы должны дорожить временем. Раньше деятельность верующих центрировалась в основном вокруг церкви.
Богословски это остается правильным и сейчас, однако сегодня нам доступны различные виды внецерковной
деятельности, требующие нашего участия и времени. Было время, когда христиан не допускали ко многим видам
активной общественной деятельности. Сейчас ситуация изменилась. Все чаще и чаще верующие сталкиваются с
тем, что необходимо жертвовать своим временем. Кроме того, церковь должна обратить особое внимание на
"качество" служения, а не только на "количество". Чтобы быть более эффективным как в служении, так и в
христианском образовании, мы должны учиться развивать нашу коммуникацию на уровне современных
технологий, используя Интернет, видео и мультимедиа.
6. Мы должны образовывать новые церкви. Многие из существующих церквей только что закончили строительство
молитвенных домов или находятся в процессе их возведения. Это хорошо, но не совсем адекватно к существующей
ситуации. В Одесской области должны появиться сотни новых церквей! Это будут в том числе и церкви в
совершенно разных местах, с отличающимся стилем служения, с ориентацией на новое поколение, а также церкви с
другими культурными фонами с ориентацией на малые этнические меньшинства нашего общества. Подобная
практика в Одесской области уже существует среди представителей корейской национальности. Одесская
богословская семинария обучает служителей, призванных трудиться во вновь образованных корейских церквах, а
также миссионеров для образования церквей.
7. Мы должны более эффективно объединить наши ресурсы. Апостол Павел писал: "Я насадил, Аполлос поливал,
но возрастил Бог" (1Кор.3:6). Мы все члены Тела Христова. Мы не должны допускать состязания друг с другом. На
Украине в рамках ВСО ЕХБ функционируют более тридцати семинарий и библейских школ. Создается
впечатление, что каждый верующий стремится заполучить своего личного спонсора или заинтересован только в
своем личном служении. Мы не должны далее допускать такое разделение. Будущее должно быть ознаменовано
объединением и единством. Это подразумевает использование существующих зданий, подключение как
компетентных сотрудников, так и всевозможных ресурсов для достижения различных целей. Мы должны извлечь
максимум пользы из любой возможности.
8. Мы должны сделать шаг в будущее. Прошлое Одесской области прошло под знаком церковного роста, но
будущее не дает на этот счет никаких гарантий. Мы верим, что Господь желает, чтобы Украина была
евангелизированной. Господь будет совершать Свое дело, а мы должны примкнуть к Нему в совершаемом Им
труде. Иначе Он привлечет других людей для Своей славы. В 1995 в Одесской области было 75 церквей. Сегодня их
насчитывается 123. Мы были свидетелями церковного роста за последние 13 лет, но в будущем этот рост мог бы
быть еще более интенсивным, хотя это и потребует определенные изменения и элемент риска. Таблица,
приведенная ниже, показывает перспективы церковного членства и количества церквей на следующие пять - десять
лет. Такая таблица была составлена на основе тенденций развития ситуации в прошлом.
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Что готовит для нас будущее? Этот вопрос скорее не к Богу, так как Он ясно указывает нам Свою волю, а к нам
– как мы готовимся к этому будущему?
 Что Вы можете сказать об изменении количества крещений и членов церквей ЕХБ в
Одесской области? What may you say about recent changes in the number of baptisms and membership for the EXB in the Odessa Oblast?

7. Церковь Христова растёт повсеместно
a. Каждый день к Церкви присоединяется около 78 000 новообращённых.
b. В Азии, Африке и Латинской Америке каждую неделю открывается 1 000 новых
церквей.
c. Те, кому раньше благовествовали, теперь сами много благовествуют.
d. Если мы обратим внимание только на сегмент евангельских церквей, то увидим ещё
более стремительный рост.
e. Этническая структура церкви изменяется:
f. Увеличивается количество мучеников.
8. Рост происходит в различных местах
a. Новые деноминации пускают корни в Европе.
b. Бывший СССР бросает громадный вызов.
c. Сейчас мы осознаём, что в Китае существует множество домашних церквей.
d. Церковь пятидесятников в Латинской и Южной Америке растёт с потрясающей
скоростью.
e. В Южной Корее существует самая большая церковь, которая когда-либо существовала в
истории христианства.
f. Африка, к югу от Сахары, христианизирована и начала посылать собственных
миссионеров.
g. Мы наблюдаем мировую церковь и мировую сеть молитвенных групп.
h. В 1990 было 19 церквей с количеством членов 20 000 или более:
i. Большие церкви растут.
j. В США некоторые деноминации умирают, тогда как другие значительно растут.
k. Отдельные сегменты церкви время от времени переживают регресс.
l. С 1975 по 1985 Пятидесятническое/ Харизматическое движение выросло с 96 до 247
миллионов членов.
m. С 1975 пo 1985 Ассамблеи Бога выросли с 4.6 до 13.2 миллионов членов.
n. Уиллоу Грик в Чикаго была основана в 1979г. Она выросла до 9 000 членов к 1987, а к
1998 до 12 000.
 Приведите несколько примеров того, как Церковь Христова растёт во всём мире.
Give some examples of
how Christ’s Church is growing globally.
9. Соотношение христиан к не христианам
в Африке в 1900 – 1975гг.
a. Количество христиан, проживавших в Африке в 1900 г., увеличилось в
1975 г.
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b. На каждого нехристианина, жившего в 1900г. приходилось
нехристианина в
1975г.
c. Соотношение изменений было намного больше для христиан, чем для нехристиан.
10. Соотношение христиан к не христианам
в Азии в 1900 – 1975 гг.
a. Количество христиан, проживавших в Азии в 1900 г., увеличилось в __
__раз с
1975 г.
b. На каждого нехристианина, жившего в 1900 г., приходилось
нехристианина в
1975 г.
11. Различные ответвления христианства растут с разным коэффициентом.
 Заполните нижеследующую таблицу:
(Миллионы)
Православные
Протестанты
Католики
1900
Fill in the chart below:
1970
1987
2000
116
103
266
12. Люди проявляют интерес к религии:
a. Верит ли большая часть людей в какое-либо «божество»?
b. Примеры исследования в Америке:
c. В Украине высокий интерес к «духовным» вопросам. Существует открытость и интерес
к сверхъестественному.
d. Какая разница между заинтересованностью в религии и заинтересованностью
Евангелием?
13. Как мы можем подходить к теме Роста церкви?
a. Копирование чужих методов
b. Это приводит к катастрофе.
c. Это подобно приёму лекарства без определения диагноза.
 Почему простое копирование чьих-то успешных методов не всегда способствует росту?
Why is
copying the successful practices of others not always helpful for growth?
14. 7 необходимых признаков здоровой церкви.
a.
b.
c.
d.
e.
f.
g.
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15. 8 неотъемлемых качеств здоровых церквей:
a.
b.
c.
d.
e.
f.
g.
h.
16. Четыре предпосылки для роста Церкви:
a. ___
______ должен хотеть роста церкви и быть готовым платить цену.
b. ___
______ должна хотеть роста церкви и быть готовой платить цену.
c. Церковь должна согласиться, что цель церкви состоит в _______
______________.
d. Чтобы церковь росла, должны быть ____
________ .
17. Общие категории факторов роста:
a.
b.
c.
d.
e.
f. Мы должны делать всё, от нас зависящее, чтобы изменить те факторы, которые
наиболее подвержены изменению, и будут наиболее способствовать росту.
 Какой из них является самым важным и какой легче всего подвергается изменению? Which is most
important and which is easier to change?

 Обозначьте нижеследующую таблицу, дав описание четырём категориям факторов роста.
Label the chart below describing the Four Categories of Growth Factors.




1.
2.
3.
4.
18. Что говорит Библия о росте Церкви и о числах?
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a. Деяния 1:15-16
b. Деяния 2:41
c. Деяния 2:47
d. Деяния 4:4
e. Деяния 5:14
f. Деяния 6:1
g. Деяния 6:7
h. Деяния 9:31
i. Деяния 11:21
j. Деяния 16:5
k. Деяния 21:20
19. Библия не описывает весь рост Церкви одинаково.
a. Они возрастали, становились зрелыми.
 (Деяния 2:42) И они постоянно пребывали в учении Апостолов, в общении и преломлении
хлеба и в молитвах.
b. Они возрастали вместе, становились ближе как сообщество.
 (Деяния 2:44) Все же верующие были вместе и имели все общее.
c. Они росли, или увеличивались числом.
d. Они распространялись в новых регионах.
e. Мы должны измерять то, что может быть измерено.
f. Измерение помогает оценке, но не приводит к исцелению.
 Вы должны прочитать дополнительный материал по данной теме.
 Книга: Основы роста Церкви, Хантер
От: 11 До: 52 = 41 .
 Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в церкви /
применение)
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Цель заключительной работы состоит в том, чтобы суммировать все, что вы изучили по
данной теме и объяснить методы, при помощи которых все это может быть применено в вашем
служении. Какова ситуация в моей церкви или в моей жизни в этой области? Что необходимо
сделать для того, чтобы применить этот материал? Каким по Вашему мнению будет результат?

The purpose of his final assignment is for you to summarize what you have learned in this course and explain ways in which it may be used in your ministry. What is the current situation in my church or life in this area?
What did you learn in this course that relates to this situation? What should be done to apply this material? What do you think the result will be?
* 02. Тема # 102 – Определение понятий «Рост Церкви» и «миссия»
Обзор темы: Эта лекция определяет понятие «Рост Церкви». Рассматриваются возражения против идеи
Церковного Роста, а также «мифы» растущих церквей. Представляются ключевые личности, которые
сыграли важную роль в современном Росте Церкви. Предполагается, что студент будет способен дать
определение «Роста Церкви» и объяснить, почему изучение данной дисциплины является важным, а также
чего мы пытаемся достичь подобным изучением. Студент будет способен ответить на возражения против
изучения Роста Церкви. Эта лекция попытается показать, что Божья нива созрела для сбора душ, а церковь –
избранный инструмент для осуществления Божьих целей. Оценивается миссия церкви, «социальная или
евангелизационная?». Ожидается, что студент сможет дать определение работы в церкви в
евангелизационных терминах, а также сможет оценить активность своей церкви, согласно этому
определению. Студент должен будет понять, что Бог делает Свою работу через церковь и служение самого
студента.
1. Мы нуждаемся в методах, которые производят рост.
a. Мартин Лютер и реформаторы 16 века произвели реформацию в ________________.
b. Движение за Рост Церкви не изменяет богословие Реформации, но применяет на
________________ великие истины Писания.
c. Рост Церкви сосредоточен на ________________, которая применяет принципы,
приносящие плод.
2. Рост Церкви – это тема или наука.
a. В настоящее время Рост Церкви признаётся движением, темой или предметом изучения
в современной Церкви.
b. У него есть собственная ________________.
c. У него есть определённая ________________.
d. Существует группа последователей, которые организовались, чтобы опубликовывать
его позицию.
e. Рост Церкви – это ________________
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f. Что такое наука?
g. Естественные науки пытаются дать объяснение феноменам природы.
h. Социальные науки пытаются дать объяснение феномену человеческого поведения.
i. Мы используем «______________________________».
j. Рост Церкви относится к социальным наукам.
 Почему мы можем считать, что «Рост Церкви» является наукой?
In what way may we say “Church Growth” is a science?
3. Качество и количество идут вместе.
a. Одно производит другое.
b. Должен быть ________________.
c. Если люди «убеждены», но не «накормлены», они пойдут туда, где их смогут
накормить.
d. Невозможно получить качество без ________________, и наоборот.
e. Если мы попытаемся произвести одно, но оно не производит второе, тогда мы
обнаружим, что наши усилия были растрачены понапрасну.
f. Поэтому мы хотим видеть полную картину и развивать ________________ подход к
служению церкви.
g. Чрезмерное подчёркивание одной сферы, даже если она предпочитаема нами, не
приводит к ________________ результата.
4. Изучение современного Роста Церкви имеет историю
a. Дональд А. Мак-Гавран b. 6 ключевых пунктов Роста Церкви, согласно Мак-Гаврану
(a)
(b)
(c)
(d)
(e)
(f)
c. Мак-Гавран подчёркивал отличие между методами и принципами
d. Питер Вагнер e. Вагнер суммирует Рост церкви в шести главных пунктах.
f. Другие лидеры
g. Глобальный рост
 Чему мы можем научиться через изучение церквей в Индии?
What did he learn from studying the churches in India?
Чем отличаются «методы» и «принципы» (Приведите пример).What is the difference between “methods” and “principles?” (Give

an example)
5. Определение Роста Церкви
a. Формальное определение: «Рост Церкви – это точная дисциплина, исследующая
природу, функцию и состояние здоровья христианских церквей, рассматриваемых с точки
зрения их участия в осуществлении Великого Поручения «идти, научить все народы»
(Матф.28.19).
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b. (Кент Р. Хантер. стр.19) Рост Церкви – _______________________________________
____________________________________________________________________________
6. Развёрнутое определение
a. Рост Церкви – точная дисциплина, требующая ________________ и ________________.
b. Рост Церкви исследует ________________, функцию и ________________ церкви.
c. Рост Церкви фокусируется на выполнении __________________________________.
d. Рост Церкви имеет отношение к ________________ убеждению, что Тело Христово
призвано ________________.
e. Рост Церкви задаёт вопрос «________________?»
f. Рост Церкви исследует всё, что связано с ________________ мужчин и женщин, не
имеющих личных отношений с Иисусом Христом, в общение с Ним и к ответственному
членству в церкви.
g. Мы заинтересованы в ________________, который воспроизводит плод.
h. То, чего мы желаем, – это «_________________________________________»
7. Возражения в адрес Роста Церкви:
a. Рост Церкви богословски ________________.
b. Рост Церкви имеет ограниченную концепцию ________________.
c. Рост Церкви заинтересован только в ________________.
d. Рост Церкви поощряет «_________________________________».
e. Рост Церкви оправдывает расизм и «________________».
f. Рост Церкви пренебрегает областями в которых есть ________________.
g. Рост Церкви заинтересован только ________________, а не духовной зрелостью.
h. Рост Церкви игнорирует деноминационные ________________ и богословские
________________.
i. Рост Церкви поощряет автократический и манипулирующий стиль ________________.
j. Рост Церкви относится к другим слишком ________________.
k. Рост Церкви – это нечто ________________.
l. Рост Церкви – это ________________ стратегия, сосредоточенная на человеке.
8. Мифы о растущих Церквях
a. Миф №1
b. Миф №2
c. Миф №3
d. Миф №4
e. Миф № 5
f. Миф №6
g. Миф №7
h. Миф №8
9. Определите «миссию».
a. Что такое миссия Церкви? В чём состоит основная работа Церкви?
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b. «Миссия» имеет отношение к единственной цели Церкви, а «миссии» связаны с
множеством аспектов осуществления этой единственной цели. У нас есть миссии, чтобы
выполнять миссию.
c. Миссия определяемая как «_________________________________________________»
звучит очень по-человечески.... Расставил ли Бог какие-либо приоритеты среди мириад
добрых дел?
d. То как мы определяем понятие «миссия» влияет на то, как мы измеряем успех и что
называем «ростом».
10. Евангелизационный и социальный мандаты
a. Исторически миссия Церкви была сфокусирована на евангелизационном мандате:
_________________________________________________
b. Социальный мандат также существует и подкрепляется ссылками на Ветхий и Новый
Заветы.
c. На протяжении большей части истории христианства Церковь принимала
евангелизационный мандат в качестве определения миссии, а социальный мандат
рассматривался как _________________________________________________
 Объясните разницу между евангелизационным и социальным обязательством Церкви.
Приведите тексты из Писания, подтверждающие каждый из них. Explain the difference between the Evangelistic Mandate and the
Social Mandate of the church. Give Scripture references for each.
d. В 19 веке, когда начало развиваться либеральное богословие, стали подчёркивать
«социальное Евангелие».
e. Что такое миссия Церкви?
 Как Вы думаете, являются ли некоторые из «добрых» дел церкви более приоритетными, чем
другие? Почему? Do you think God has given any priority to the many “good” things that the church may do? Why?
11. Миссия поиска –и – Миссия жатвы
a. Для тех, кто находиться на стороне евангелизационного мандата, все еще остается
выбор между:
b. Миссия поиска – суть идеи заключается в том, что наше дело –
_________________________________, а успех определяется
_________________________________ осуществляемого нами. Успех измеряется
занятостью
c. Миссия жатвы– суть идеи заключается в том, что наше дело –
_________________________________, а успех определяется
_________________________________. Успех измеряется результатом
 Приведите тексты из Писания в качестве примеров каждой из миссий.
 Как вы считаете, какая из двух позиций более библейская, и почему?
Give Scripture references for each.
Which position do you think is more biblical, and
why?
12. Основания богословия поиска
a. На заре протестантских миссий людям нужно было богословие, которое оправдывало
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бы их позицию.
b. В последние годы ________________оказал влияние на богословие, направив его в
сторону миссии поиска.
c. В прошлом христианские государства воспользовались преимуществом и
эксплуатировали другие народы, вследствие чего в настоящее время они считают
недостойным навязывать свою веру другим народам и эксплуатировать их посредством
веры.
d. Универсализм оказал влияние на наше представление о
_________________________________.
e. Стремительное увеличение пропасти между ________________ и
________________оказало влияние на наше представление о благовестии.
f. Миссия поиска использовалась в качестве оправдания слабых результатов на некоторых
миссионерских территориях.
g. ________________ богословие также оказало влияние на богословие поиска.
«Избранные будут спасены в любом случае».
h. Некоторые утверждают, что ценность «одной» души не может быть измерена.
13. Доволен ли Бог, если нет урожая?
a. Удовлетворён ли Бог миссией поиска?
b. Должно ли количество найденных людей иметь какое-либо отношение к направлению и
интенсивности поиска?
c. Должно ли «послушание» евангелию учитываться в наших евангелизационных
усилиях?
d. Что более приятно Богу – проповедь евангелия там, где люди готовы принять Христа,
или там, где они к этому не готовы?
e. Каков баланс между участием Бога и участием человека в росте церкви?
f. Насколько это зависит от Бога, и насколько от усилий человека?
g. Каково влияние кальвинистского и арминианского богословия на этот вопрос?
h. В данном процессе Бог ожидает от нас сотрудничества в том, что Он делает, чтобы это
произвело результаты.
i. Можем ли мы сказать – «Бог недоволен, если нет урожая».
14. Примеры миссии жатвы:
a. Рыбная ловля без улова
b. Пустые столы на пире
c. Сеяние без урожая
d. Смоковница, не приносящая плод
e. Заблудшая овца, которую не нашли
f. Потерянная драхма
g. Созревшая жатва, которую не собрали
h. Провозглашение без ответной реакции
i. Основываясь на знании того, кем является Бог, к какому типу миссии Бог более
расположен?
j. Расставил ли Бог приоритеты в отношении тех многих добрых дел, которые мы могли
бы сделать?
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15. Бог желает «найти», а не просто «искать».
a. У нас есть прямые заявления, подкрепляющие желание Бога.
b. Притчи нашего Господа сконцентрированы на нахождении.
c. Пример ________________ иллюстрирует желание Бога найти, а не просто искать.
d. Церковь Нового завета шла туда, где люди были отзывчивыми.
e. Согласно слову Божьему, Бог желает, чтобы церкви умножались в каждом сообществе
на земле.
f. Следует отметить, что ________________ является наилучшим способом произвести
социальные перемены.
g. Наша миссия направлена ко «__________________________» – panta ta ethne
h. Критики и критика будут существовать всегда.
16. Кража овец
a. Некоторые обеспокоены проблемой «кражи овец», когда одна церковь
________________ членов другой церкви.
b. Хорошо накормленная овца не может быть украдена.
c. Виновны ли харизматы в «краже овец» у баптистов?
d. Бог огорчается, когда Его овцы не накормлены.
17. Что делает Бог? (Дело Божье)
a. Какова цель Бога в первом пришествии Иисуса?
b. Кому Христос оставил задачу осуществления дела Божьего?
c. Кто выполняет дело Церкви?
d. Мы можем заключить, что дело Бога состоит в нахождении и спасении погибших, ради
чего Он послал Иисуса, который умер за грех и создал Церковь. Теперь верующие
осуществляют дело Христа на земле по мере того, как они выполняют Божье дело через
Церковь.
 Вы должны прочитать дополнительный материал по данной теме.
 Книга: Основы роста Церкви, Хантер
От: 53 До: 100 = 48 .
 Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в церкви /
применение)
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Цель заключительной работы состоит в том, чтобы суммировать все, что вы изучили по
данной теме и объяснить методы, при помощи которых все это может быть применено в вашем
служении. Какова ситуация в моей церкви или в моей жизни в этой области? Что необходимо
сделать для того, чтобы применить этот материал? Каким по Вашему мнению будет результат?

The purpose of his final assignment is for you to summarize what you have learned in this course and explain ways in which it may be used in your ministry. What is the current situation in my church or life in this area?
What did you learn in this course that relates to this situation? What should be done to apply this material? What do you think the result will be?
* 03. Тема # 103 – Фокус или концентрация служения
Обзор темы: Данная лекция дает пояснения, как Бог дает различным людям возможности для большей
эффективности. Обсуждаются приемущества сфокусированного служения, а также средства для достижения
целей. Оцениваются факторы сфокусированного служения, а также план написания философии служения.
Ожидается, что студент сможет определить направление служения и написать философию служения как для
себя, так и для своей церкви.
Эта лекция также дает оценку различным возможным служениям, которые имеют место в рамках
Христианства и каким образом эти рамки определяются. Обсуждаются принципы верности для Церкви и
«Восстановление Церкви».
Люди разные, поэтому мы должны обращать внимание на культурные различия и на то, как это влияет на
рост церкви. «Людям легче становиться христианами без пересечения культурных границ». Будут
обсуждаться различные культурные рамки и методы по их определению. Ожидается, что студент будет
способен увидеть разницу между культурными и богословскими аспектами, а также составить список
некоторых культурных различий общины, которых нет в Писании.
1. Наша цель – участвовать в деле Божьем
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a. Мы не желаем говорить о «нашем деле», или о «деле нашей церкви» как будто это
каким-либо образом отличается от дела Божьего, или же не связано с делом Бога,
осуществляемого через других христиан или другие церкви.
b. Христос – ________________ Церкви.
c. Поскольку мы трудимся под руководством Христа, то каждая церковь и каждый
отдельный христианин выполняют различные задачи.
d. Это можно проиллюстрировать на примере армии или семинарии.
e. Что является особым фокусом или концентрацией нашего служения?
f. Бог наделил каждого человека и каждую церковь разными дарами, талантами и
возможностями, поэтому мы обладаем различными специфическими чертами.
g. Если мы следуем нашей «________________», тогда мы будем наиболее эффективными
в деле Божьем и сможем принести наибольшую пользу.
h. Мы можем говорить об особом фокусе или концентрации церкви, зависящих от
ситуации или же о фокусе или концентрации отдельного христианина, зависящих от
особенностей его жизни.
Бог действует в мире. Каким образом мы включаемся в дело Божье?

work of God?
God is working in the world. How are we joining the
2. Иисус ясно осознавал свою цель и работал над её осуществлением.
a. Бог ________________.
b. Жизнь Иисуса была ________________ и ________________.
c. Только человек похож на Бога своей способностью ставить перед собой цели и
осмысленно достигать их.
d. Иисус пришёл на землю с определённой целью. Даже в юном возрасте Он думал, что
Eму необходимо участвовать в деле Отца.
e. Он знал Свою ________________.
f. У Иисуса было ясное представление о задаче, и это ясное видение давало ему силу для
служения.
g. Сатана пытался отвратить Иисуса от Его цели посредством искушения через Его
близких друзей.
 Приведите несколько примеров, которые демонстрируют ясное понимание Иисусом Его
цели на земле. Give some examples to show that Jesus clearly understood his purpose on earth.
3. Цель апостола Павла.
a. Апостол Павел подходил к своему служению с ________________ и ________________.
b. Просто усердный труд был недостаточен, в действительности ему нужно было
достигнуть конкретную измеримую цель.
 Как апостол Павел устанавливал цель и планировал своё служение. How did the Apostle
Paul approach ministry with purpose and planning.
4. У каждого есть фокус или концентрация служения.
a. Это может быть осознанным и записанным, также как и неосознанным.
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b. Это определяет, что мы считаем наиболее важным, и что имеет ценность.
c. Это – «________________», через которую мы смотрим на жизнь и оцениваем её.
d. Это – концептуальная ________________ того, как обстоит на самом деле, и каким оно
должно быть.
e. Это имеет отношение к природе и цели нашей деятельности.
f. Это – ________________, через которое Вы смотрите на жизнь и реальность.
g. Размышление о философии – трудное дело.
5. Что определяет фокус нашего служения?
a. ________________ – то, во что мы верим, формирует наше призвание.
Мы продолжаем учиться.
b. Наше ________________– то, к чему мы подготовлены,
формирует то, что мы можем делать. Это – подготовка.
c. Наш ________________– это то, что включает наш прошлый опыт,
также как и возможности в настоящем.
d. Развитие фокуса служения – процесс постоянных изменений длиною в жизнь!!!
6. Пример апостола Павла и церкви «X»
a. Что в жизни Павла сформировало фокус его служения?
b. Всё это вместе взятое дало Павлу возможность быть хорошим регентом хора???
Перечислите некоторые аспекты из жизни апостола Павла, которые сформировали его
философию служения. List some things in the life of the Apostle Paul that caused him to have the philosophy of ministry in which he had.

c. Составьте список факторов, влияющих на формирование философии служения церкви.
7. Практические аспекты философии служения церкви.
a. ________________ церкви:
b. ________________ пастора:
c. ________________ церкви:
d. ________________ для богослужений:
e. ________________ :
f. Отпечатанные материалы:
g. ________________ церкви:
h. ________________ благовестия:
i. То, что находится вне нашего контроля:
8. Даёт ли нам Библия «принципы» или «образцы» какой должна быть
церковь?
a. Хотите ли вы быть церковью Нового завета?
b. Какой? Они очень разные.
c. Устанавливает ли Новый завет в практических областях, «принципы» или же «образцы»
того, которым Церковь должна следовать?
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d. Обсудите эту идею, а также её следствия.
e. Чем церкви Нового Завета отличались одна от другой?
 Даёт ли нам Библия «принципы» или «образцы» того, какой должна быть церковь?
Объясните. Does the Bible give us “principles” or “patterns” for what the church should be? Explain.
9. Что отличает церкви.
a. Церкви, разделяющие одинаковую веру в Писание, отличаются своими философиями
служения
b. Отдельные общины отличаются различными путями, которыми они следуют в
служении.
c. В определённом регионе могут проживать люди, отличающиеся друг от друга своей
культурой.
d. Что отличает церкви друг от друга? Отличаются ли они из-за людей, из которых они
состоят, или из-за людей, которые их окружают?
10. Признавая отличия
a. Однородные группы –
b. Мы должны признать, что люди отличаются друг от друга и не любят пересекать
барьеры, чтобы прийти в церковь.
c. «Народ» –
d. Руководство для различения однородной группы:
e. Влияние однородных групп на организацию церквей:
f. Является ли «молодёжь» однородной группой?
11. Церковь для каждой группы людей
a. Нуждаются ли люди в новом типе церквей, или же они чувствуют себя удобно в
существующих церквях? Это вопрос первостепенной важности.
b. Однородные группы – «________________», которое помогает Вам видеть людей
такими, какими они видят себя сами.
c. Пример:
d. Применение этого заключается в осознании, что одна единственная церковь не может
быть достаточно эффективной в евангелизации разных категорий людей.
e. Культуры общаются по-разному.
12. «Людям легче становиться христианами не пересекая расовых или
языковых барьеров».
a. Фокус применения этого принципа относится к неверующим.
b. Это описывает реальность такой как она есть, а не какой она должна быть.
c. Должны ли верующие находиться в однородных группах? Евангелизационный
потенциал ниже в смешанных общинах, однако преимуществом таких общин является
культурное богатство.
 Объясните фразу «Людям легче становиться христианами не пересекая при этом расовых и
лингвистических барьеров». Explain the phrase: “People like to become Christian without crossing racial or linguistic barriers.”
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13. Как мы представляем себе «церковь»?
a. Это не является попыткой дать богословское определение церкви, но обсудить
практический способ понимания церкви.
b. В каких «грехах» должен раскаяться человек чтобы быть в церкви? ( Как мы
определяем обращение и покаяние?)
c. «Установленные наборы правил» и «правила направленности» в отношении Церкви.
d. Часть того, как мы представляем себе церковь, предопределена нашей
________________.
 Какая разница между церковью, считающей себя группой людей, достигшей определённого
духовного уровня и церковью, которая считает себя группой людей, следующих в одинаковом
направлении (к Христу) Какая из этих идей более библейская? What is the difference between a church that views itself as a group of
people who have reached a certain level of spiritual maturity and a church that views itself as group of people who are moving in the same direction? (toward Christ) Which is a more biblical idea?
14. Все церкви формируются под воздействием внешних сил.
a. Множество различных руководящих сил в церкви пытаются завоевать наше
________________.
b. Церкви, движимые ________________.
c. Церкви, движимые ________________.
d. Церкви, движимые ________________.
e. Церкви, движимые ________________или ________________.
f. Церкви, движимые ________________.
g. Церкви, движимые ________________.
h. Церкви, движимые ________________.
i. Церкви, движимые ________________.
j. Церкви, движимые ________________.
k. Церкви, движимые ________________________________.
l. Члены всех этих церквей будут считать себя наиболее духовными по сравнению с
другими церквями.
m. Церковь должна руководствоваться её ________________ целью, а не внешними
силами.
15. Определение вашей цели на основании Библии.
a. Пример из Фултона.
b. Изучите что говорит Библия. Некоторые тексты, которые Вы можете включить:
16. В процессе размышлений о цели Церкви задайте следующие вопросы:
a. Обратите внимание на служение Христа на земле и спросите: Что Иисус делал, находясь
на земле?
b. Какие образы и имена даны Церкви в Новом Завете?
c. Какие примеры новозаветных церквей даны в Писании?
d. Обратите внимание на повеления Христа и спросите: Что Он повелел нам делать?
e. Для чего существует Церковь?
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f. Какими мы должны быть, чтобы быть Церковью? Кто мы и что мы?
g. Что мы должны делать, чтобы быть Церковью? Что Бог хочет видеть совершённым в
мире?
h. Как мы должны делать это?
17. Запишите Ваши изыскания.
a. Запишите то, чему Вы научились в процессе изучения.
b. Сделайте это информационным исследованием, ради сбора информации, а не только
ради записи окончательного заявления о цели.
c. Обобщите то, что Вы изучили при помощи основных тезисов.
d. Затем, попытайтесь выразить все темы в одном параграфе.
e. Отредактируйте параграф до одного предложения или фразы.
18. Определите свой контекст
a. После изучения Библии, которая неизменна для каждого человека во все времена, вам
следует обратить внимание на вашу уникальную ситуацию.
b. На данном этапе следует произвести демографическое исследование.
c. Определите ситуацию вашей церкви.
d. Какие люди живут в вашей местности?
e. Какова ваша церковь в настоящее время?
f. Что является нашими ценностями?
g. Что НАИБОЛЕЕ важно? Что является нашими приоритетами?
h. Эта часть будет отличаться для каждой церкви в разные времена.
i. На данном этапе вы обращаете внимание на тип нехристиан вашей местности и на
христиан в вашей церкви.
19. Библейская истина + Культурный контекст = Ваша цель
a. Как вы примените относительно вашей ситуации то, о чём говорит Библия?
b. Это формулировка цели ________________ церкви.
c. Вы должны записать это как описание вашего ощущения о том, что Бог желает
выполнить через вашу церковь в её контексте.
d. Основываясь на том, что говорит ________________, и чем Бог одарил вашу церковь, к
какой деятельности Он направляет её?
e. Формулировка цели потребует некоторого времени и она должна быть пересмотрена,
проверена, обсуждена и переписана.
f. Этот процесс должен быть выполнен группой людей из вашей церкви.
g. Конечный результат является «выражением цели», которое определяет, чем мы
отличаемся от церквей в другое время и в других местах.
h. Сходный процесс может быть сделан по отношению к отдельному человеку.
 Опишите процесс, пройдя через который Ваша церковь должна определить и записать
заявление о цели. Describe the process of how to lead your church through the process of defining and writing a purpose statement.
20. Развитие последовательного плана достижения нашей цели.
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 Перечислите дары, таланты и возможности, которые Бог даровал Вам. Если бы Вы
использовали их наилучшим образом, то чему бы Вы посвятили свою жизнь? List the gifts, talents, and opportunities
God has given to you. If you were to use these in the best way, what would you do with your life?
 Вы должны прочитать дополнительный материал по данной теме.
 Книга: Основы роста Церкви, Хантер
От: 101 До: 146 = 46 .
 Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в церкви /
применение)
Цель заключительной работы состоит в том, чтобы суммировать все, что вы изучили по
данной теме и объяснить методы, при помощи которых все это может быть применено в вашем
служении. Какова ситуация в моей церкви или в моей жизни в этой области? Что необходимо
сделать для того, чтобы применить этот материал? Каким по Вашему мнению будет результат?

The purpose of his final assignment is for you to summarize what you have learned in this course and explain ways in which it may be used in your ministry. What is the current situation in my church or life in this area?
What did you learn in this course that relates to this situation? What should be done to apply this material? What do you think the result will be?
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* 04. Тема # 104 – Служение всех верующих
Обзор темы: Эта тема концентрируется на идее «священства всех верующих», поэтому у всех должно
быть служение. Это утверждение рассматривается богословски и как историческое следствие Реформации.
Определяется разница между «священническим слжением» и «служением прихожан», в связи с чем
объясняется влияние на церковный рост. По зывершению лекции, студен сможет объяснить, почему каждый
христианин является «священником Богу» и как это понятие применимо в локальной церкви.
Предполагается, что студент составит план, для представления этой идеи в своей церкви.
В ходе лекции рассматриваются пути, чрез которые Бог уполномачивает Своих служителей на определенное
служение через Святого Духа. Работа Святого Духа обсуждается в связи с тем, чтоб установить общий
контекст для идеи духовных даров. Ожидается, что студент составит список духовных даров, исходя из
Писания и объяснит, как Бог работает через Христиан посредством духовных даров.
Члены церкви должны быть обучены относительно духовных даров и процессах, которые помогают
определить определенный дар. Исходя из того, что не каждый «дар» является духовным, особое внимание
будет уделено тому, какие дары не являются таковыми. Студенты должны осуществить на практике
программу, которая поможет другим членам церкви определить их духовный дар для последующего
служения.
В лекции также будет рассматриваться процесс ассимиляции новых членов в тело Христово. Будут
обсуждены характеристики такой ассимиляции, а также трудности на пути к этому процессу. Студент будет
способен составить план ассимиляции его церкви.
1. Бог совершает служение.
a. Чьей силой созидается Церковь? ________________, а не человеческой.
b. (Матфея 16:15-18 )
c. (Колоссянам 1:29)
d. (Ефесянам 4:11-13)
e. Мы должны понимать, что духовная сила для духовного труда приходит от Бога.
 Чьей силой созидается Церковь? Объясните.
Whose power builds the church? Explain.
2. Подготовка тех, кто будет готовить других.
a. Авраам.
b. Апостолы.
c. Учителя, способные обучать других
3. Царственное священство.
a. Идея Реформации – всё тело Христово является
«________________________________________________________________».
b. СВЯЩЕНСТВО ВСЕХ ВЕРУЮЩИХ –
c. В момент обращения христианин вступает в царственное священство, о котором
говорится в Писании.
d. Ранняя церковь стремительно распространилась по Средиземноморью. Одна из причин
такого стремительного распространения состояла в том, что ранняя церковь представляла
собой движение простых членов церкви.
e. Одной из причин стремительного роста пятидесятнических церквей в Латинской
Америке является их концепция пастырской подготовки на рабочих местах, или на
улицах.
f. Если часть церкви является пассивной, подобно части человеческого тела, тогда мы
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функционируем менее эффективно, чем Бог замыслил в потенциале.
g. Пример армии в которой большая часть солдат не имеет своей функции.
 Какую иллюстрацию использует Бог, чтобы описать Церковь и объяснить духовные дары?
Приведите примеры текстов из Писания. What single illustration does God use to describe the Church and to explain Spiritual Gifts? Give Scriptural examples.
4. Как людей готовят к служению?
a. Хантер утверждает: «Одним из основных принципов роста церкви является убеждение,
что если обучение в течении нескольких лет в семинарии или колледже является
единственным способом стать служителем, то это – наибольший фактор, сдерживающий
рост церкви».
b. Слишком часто, когда служители «________________» и получают подготовку, то, тем
самым они «________________» от людей, которым они служат.
c. Академическое образование часто отделяет «________________» от
«________________».
d. Заочное богословское образование является ключевым элементом.
e. Реальная нужда состоит в том, чтобы руководители обучали и приготавливали святых к
служению.
f. В процессе подготовки служителей должен присутствовать практический элемент.
g. Нам нужны методы, которые могут обеспечить обучение неограниченного количества
людей.
5. Две модели церковного служения.
a. Христиане являются «потребителями» служения – священник «________________»
служение, а члены церкви «________________» его.
b. Христиане являются «делателями» служения – ________________члены церкви
уполномочены для служения Святым Духом.
c. Какая модель является библейской? Почему?
d. Какая модель встречается чаще? Почему?
6. Какова роль Святого Духа?
a. ________________– помощь в покаянии.
b. ________________– наделение новой жизнью.
c. ________________– очищение нашей жизни.
d. ________________.
e. ________________________________________________– снаряжение для служения.
7. Харизматики.
a. Я – не «харизматик».
b. Бог желает созидать Церковь посредством наделения Своих детей дарами и снаряжения
их для служения. Мы должны использовать любые дары, данные нам Богом, для
созидания Его Церкви.
c. Противостояние не является чем-то новым для христианства.
d. Три уровня – пятидесятники, харизматики и третья волна – vs. – сторонники
прекращения даров.
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e. Два подхода к христианству: ________________ и ________________.
8. Какой иллюстрацией воспользовался Бог, чтобы описать Церковь и
объяснить духовные дары?
a. (Римлянам 12:4-5)
b. (1 Коринфянам 10:16)
c. (1 Коринфянам 12:12-27)
d. (Ефесянам 3:6)
e. (Ефесянам 1:22-23)
f. (Ефесянам 4:4)
g. (Ефесянам 4:12)
h. (Ефесянам 4:16)
i. (Колоссянам 1:18)
j. (Колоссянам 1:24)
k. (Колоссянам 2:19)
l. Объяснение духовных даров представлено в контексте Тела Христова.
m. Тело Христа не является «диктатурой», когда господствует один .
n. Тело Христа не является «демократией», когда правят все.
o. Тело Христа является «организмом», в котором Иисус Христос – Глава, а каждый член
функционирует согласно духовному дару или дарам.
p. Бог использовал иллюстрацию тела как для объяснения Церкви, так и для объяснения
духовных даров.
9. Что такое «духовный дар»?
a. «Особая способность, данная по Божьей благодати Святым Духом каждому члену тела
Христова для употребления в служении другим».
(1.) ________________________________
(2.) ________________________________
(3.) ________________
(4.) ________________
10. Сколько людей обладают духовными дарами?
a. Служите друг другу, каждый тем даром, какой получил, как добрые домостроители
многоразличной благодати Божией (1 Петра 4:10).
b. Но каждому дается проявление Духа на пользу (1 Коринфянам 12:7).
 Сколько людей обладает духовными дарами? How many people have spiritual gifts?
11. Зачем даны духовные дары?
a.
b.
c.
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12. Шаг #1
a. Составьте список тех способностей, которые Библия называет духовным даром.
Дар
Текст
Дар
Текст
13. Список даров:
a. Пророчество –
b. Служение или вспоможение –
c. Учительство –
d. Увещевание или ободрение –
e. Раздаяние –
f. Начальствование –
g. Милосердие –
h. Мудрость –
i. Знание –
j. Исцеление –
k. Чудотворение –
l. Различение духов –
m. Языки –
n. Истолкование языков –
o. Вера –
p. Управление –
q. Безбрачие –
r. Прочее :
14. Вопросы:
a. К какому заключению мы должны прийти на основании того факта, что Писание не
даёт нам одного обобщённого списка даров?
b. Возможно ли то, что сегодня существуют новые духовные дары?
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c. Какая разница между «дарами» и «должностями»?
15. Шаг #2: Духовные дары сегодня.
a. После того, как Вы составили список тех способностей, которые Библия называет
духовными дарами, нам следует составить список тех даров, которые, как мы думаем,
действенны сегодня.
Дар
Текст
Употребление в церкви
b. На основании чего Вы включите в список одни дары и исключите другие?
c. Именно с этим списком «духовных даров, действующих сегодня» мы и будем работать.
16. Чем духовные дары не являются.
a.
b.
c.
d.
17. Используя дары Божьи.
a. Откройте свои духовные дары.
b. Бог даёт дары, мы их открываем.
c. Пять шагов к открытию Ваших духовных даров.
d. Развивайте свои духовные дары.
e. Духовные дары могут работать в связи с естественными способностями.
f. Используйте свои духовные дары.
g. Каков результат употребления духовных даров?
h. Отличаются ли духовные дары женщин от духовных даров мужчин?
 Какие шаги может предпринять христианин, чтобы обнаружить какие духовные дары Бог
ему дал? What are some of the steps a Christian may take in discovering what spiritual gift or gifts God has given to them?
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 Как духовные дары могут взаимодействовать с естественными талантами или
человеческими способностями? How may spiritual gifts work in connection with natural talents or human abilities?
18. Материал о ярмарке служения.
a. Один пример того, как это было сделано.
19. Шаг # 3 и # 4: Как Вы практически примените это в вашей церкви?
a. Кто составит эту таблицу?
b. Кто будет учить об этом?
c. Как это будет продолжено?
d. Как это будет проверено?
 Представьте детальное описание того, как Ваша церковь может донести людям учение о
духовных дарах, помочь им определить свои дары и применить в христианском служении. Describe
in detail how your church might teach people about spiritual gifts, identify what gifts a person has, and put that person to work in Christian service.
 Вы должны прочитать дополнительный материал по данной теме.
 Книга: Основы роста Церкви, Хантер
От: 147 До: 183 = 36 .
 Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в церкви /
применение)
Цель заключительной работы состоит в том, чтобы суммировать все, что вы изучили по
данной теме и объяснить методы, при помощи которых все это может быть применено в вашем
служении. Какова ситуация в моей церкви или в моей жизни в этой области? Что необходимо
сделать для того, чтобы применить этот материал? Каким по Вашему мнению будет результат?

The purpose of his final assignment is for you to summarize what you have learned in this course and explain ways in which it may be used in your ministry. What is the current situation in my church or life in this area?
What did you learn in this course that relates to this situation? What should be done to apply this material? What do you think the result will be?
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* 05. Тема # 105 – Добавление Новых Членов
Обзор темы: Эта лекция рассматривает различные виды церковного роста. Согласно Деяниям, Тело
Христово растет. Особое внимание будет уделено тому факту, что члены церкви приходят в церковь из
различных мест и выходят из нее в разные места. Будет определено понятие евангелизма и показано, что
именно евангелизм является целью церкви. Ожидается, что студент сможет пояснить четыре области роста
церкви или евангелизма. Вниманиеуделяется аудитории, на которую нацелен евангелизм, которых ваша
поместная церковь сможет наилучшим образом достичь. По прохождению лекции, студен должен объяснить,
почему евангелизм не во всех случаях одинаков, и почему некоторые его формы более эффективны в его
церкви.
В данной лекции также будет обсуждаться процесс движения нехристиан в сторону Христианства. Этот
процесс будет рассматриваться согласно шкале Энгеля. Будет обсуждаться Теория восприимчивости –
невосприимчивости, а также причины восприимчивости. Поговорим о теории народного движенрпя.
Ожидается, что студент сможет определить положение человека по шкале Энгеля и необходимый
евангелизационный подход.
1. Разные аспекты роста не являются одинаковыми.
a.
b.
c.
d.
 Что делает Ваша церковь в настоящее время, чтобы участвовать в этих сферах роста?
What is your
church currently doing to participate in these areas or growth?
2. Три пути, которыми люди приходят в церковь или уходят из неё.
 Перечислите три пути, которыми члены приходят в церковь и уходят из нее.
List three ways members come into
and go out of the church
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3. Определение евангелизма
a. Евангелизм – представление Иисуса Христа в силе Святого Духа с той целью,
______________________________________________________________________________
__
______________________________________________________________________________
__
b. Евангелизм должен включать ________________________________.
c. Евангелизм должен включать ________________________________.
d. Евангелизм должен включать ________________________________ и
________________.
e. Евангелизм должен включать Иисуса как ________________ от греха.
f. Евангелизм должен включать долгосрочное вовлечение в
________________________________.
4. Методы евангелизма.
a. Массовые евангелизации =
b. Евангелизм через дружбу =
c. Запланированный личный евангелизм =
d. Благовестие как образ жизни =
e. Литературный или апологетический евангелизм-
5. Типы евангелизма/благовестия.
a.
b.
c.
d.
e.
6. Евангелизм должен учитывать напряжение стратегий «приходите» –и«идите».
a. Наш Господь повелел проповедовать Евангелие всем людям, но язык и культура
становятся на пути.
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b. В Ветхом Завете Бог использовал стратегию «________________».
c. В Новом Завете Бог использует стратегию «________________».
d. Как ваша община использует обе стратегии в евангелизме?
e. Какую роль в этой стратегии играет ваше здание?
7. Евангелизм использует «принцип жатвы».
a. Это идея работы там, где мы можем быть наиболее эффективными.
b. Вторая часть «________________________________» основана на том, что Господь
повелел людям молиться, чтобы «делатели были высланы на жатву».
c. Иисус повелел нам «________________». Евангелизм не является усилием одних людей.
Какую роль в евангелизме играет молитва?
 Какая разница между евангелизмом/благовестием который/которое следует стратегии
«придите» и тем, который/которое следует стратегии «идите»? Проиллюстрируйте эту идею
схемой. Какой подход более библейский? What is the difference between evangelism that focuses on “coming” and evangelism that focuses on “going out?” Illustrate
this idea with a picture. Which is more Biblical?
8. УРОЖАЙ СОБИРАЮТ НЕ ТОЛЬКО ХРИСТИАНЕ.
9. Постановка цели в благовестии – это по-библейски.
a. Ни одна отдельная церковь не способна достичь каждого. Различные церкви более
успешны в достижении различных групп людей.
b. Библия предопределяет нашу весть, но где, когда и как, определяется нашей целью.
c. Служение Иисуса было ________________________________.
d. Служение Иисуса было целенаправленным, чтобы быть ________________, а не
всеобъемлющим.
e. Бог ожидает, что вы будете использовать в качестве своего метода нацеливание вашей
вести ради благовестия.
f. В Великом Поручении мы встречаем фразу “ta ethne” все этнические группы.
Этнические группы признаются уникальными.
 Что мы называем «нацеливанием» в евангелизме/благовестии?
What do we mean by “targeting” in evangelism?
10. Модифицированная перевёрнутая шкала Энгеля.
 Обсудите, каким образом «Модифицированная перевёрнутая шкала Энгеля» может быть
полезной для евангелизма/благовестия. Discuss how the “Modified Inverted Engle Scale” can be helpful in evangelism.
 Вы должны прочитать дополнительный материал по данной теме.
 Книга: _______________________________
От:
До:
=
.
 Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в церкви /
применение)
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Цель заключительной работы состоит в том, чтобы суммировать все, что вы изучили по
данной теме и объяснить методы, при помощи которых все это может быть применено в вашем
служении. Какова ситуация в моей церкви или в моей жизни в этой области? Что необходимо
сделать для того, чтобы применить этот материал? Каким по Вашему мнению будет результат?

The purpose of his final assignment is for you to summarize what you have learned in this course and explain ways in which it may be used in your ministry. What is the current situation in my church or life in this area?
What did you learn in this course that relates to this situation? What should be done to apply this material? What do you think the result will be?
* 06. Тема # 106 – Малые группы и внутренняя структура церкви
Обзор темы: Эта лекция имеет отношение к внутренней структуре церкви. Основанием для
структурированности являются различные внутренние «структуры», присутствующие в церкви Нового
Завета, и что каждая «структура» хороша для определенных функций. Под структуры относятся к «общине
вцелом», «большой» и «малой» группам. Болше внимания уделим малым группам и их развитию. Особо
рассмотрим подготовку лидеров малых групп, групповую динамику и развитие. Обсудим, какие пути
достижения нужд людей наиболее подходящи в той или иной группе. Ожидается, что студент будет
анализировать группы или «структуры» в церкви, а также разработает план длдя создания грууп или
структур, которых возможно, не хватает.
1. Общение малой группы – пример.
2. Матфея 4:1-11
3. (1Коринфянам 1:18-31)
4. Пол (Дэвид) Йонги Чо.
a. “В 1961 я решил создать самую большую церковь в Корее. Тогда я думал, что делаю это
для Бога, но сейчас я понял, что на самом деле я делал это ради моих собственных
амбиций»(стр.1).
b. За три года его церковь возросла до ________________ членов и он доказал, что сможет
создать самую большую церковь в городе.
c. Пресвитерианская церковь Йонг Нак была самой большой церковью и насчитывала
6000 членов.
d. Он верил в постановку целей и поставил цель – ________________________________в
Корее.
e. Чо поставил себе целью достигнуть это.
f. Чо подорвал здоровье и болел на протяжении десяти лет в результате усилий создать
самую большую церковь.
g. Только после физического надрыва и неспособности осуществить цель своими
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собственными силами он понял, что Библия говорит об «общественных» богослужениях и
«домашних» встречах.
h. Усилия Чо в служении малых групп имели много неудач:
5. Пример моделей «малой группы» и «ячеечной церкви» в США.
6. Пример моделей «малой группы» и «ячеечной церкви» на миссионерском
поле.
7. Устройство и структура в Церкви существует, чтобы помочь в
осуществлении её служения.
a. «________________» не является целью церкви.
b. Структура объединения должна быть миссионерски ориентированной и
сфокусированной на принципах «________________» и
«________________________________».
c. Даёт ли нам Библия конкретный «образец» организации?
d. Определённые внутренние структуры возникают в определённых обстоятельствах в
силу необходимости.
e. Эти структуры находятся в рамках библейского авторитета и дозволенности, а также
основаны на целесообразности в осуществлении служения.
f. «Природа» данных структур должна быть ясной.
8. Структура в значительной степени зависит от размера церкви.
a. Большая церковь не может оставаться увеличенной версией маленькой церкви.
b. Каждая отдельная стадия роста в церкви требует своих структурных изменений.
c. По мере роста, церковь в Иерусалиме нуждалась в создании дополнительной
внутренней структуры (Деян.6).
d. Эти внутренние структуры способствуют формированию учеников и помогают
процессу распространения и приобретения большего количества учеников.
 Как размер церкви влияет на её структуру?
How does the size of a church affect its structure?
9. Иллюстрации
 Перечислите и опишите различные «большие группы» в Вашей церкви.
List and describe the different “Large
Groups” within your church.
10. Иллюстрации.
 Перечислите и опишите различные «малые группы» в Вашей церкви.
List and describe the different “Small Groups”
within your church.
11. Модель ячеечной структуры и «группы».
a. ________________.
b. Пресвитерианская.
c. ________________.
d. Ячеечная церковь – это ________________________________________________
e. В некоторых церквях нет «групп», в других «группы добавлены к другим программам
церкви», а в третий тип церквей использует группы или ячейки в качестве структуры.
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12. Мы нуждаемся друг в друге.
a. У нас есть ________________.
b. Мы нуждаемся в эмоциональной поддержке и в месте, где мы могли бы задавать
глубокие вопросы и получать некритичные ответы.
c. На протяжении всей жизни мы являемся частью различных малых групп, и это придаёт
жизни стабильность.
d. У нас есть потребность знать и быть познанными, любить и быть любимыми.
e. Церкви должны восполнять эти потребности, в противном случае они не будут иметь
успеха.
f. ________________ – библейская концепция.
g. Нам необходимы пути для развития отношений и действительного познания друг друга.
h. Бог дал нам духовные дары, чтобы мы помогали друг другу в процессе достижения
зрелости.
i. Христиане, которые посещают только общие богослужения, теряют часть того, что им
предлагает церковь.
13. Мы –Церковь, Тело Христово.
a. Мы не можем избирать с кем нам быть связанными, мы уже соединены.
b. Мир должен увидеть нашу христианскую любовь и быть привлечён тем, что видит.
c. Мир жаждет той «общности», которая должна быть в Церкви, и будет искать её где
угодно, если Церковь не сможет дать её.
d. Малая группа имеет множество преимуществ по отношению к общине:
14. Четыре составляющих хорошей жизни малой группы.
a. Воспитание –
b. Поклонение –
c. Общность –
d. Служение –
15. Воспитание
a. Иоан.15:8
b. Деян.2:42
c. Нам следует подготовиться к изучению Библии и к встрече группы.
d. Поощряйте дискуссию и участие.
e. Резюмируйте дискуссию.
16. Поклонение.
a. В Иоан.4гл. Иисус разговаривает с женщиной самарянкой о поклонении. Он отмечает в
поклонении два аспекта:
b. Бог создал нас с творческими способностями и мы можем находить различные формы
выражения нашего поклонения Богу.
c. Нам следует быть осторожными в суждениях о чьём-либо поклонении, сделанных на
основании нашей культуры.
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d. Время от времени мы можем разнообразить наши формы поклонения.
17. Общность.
a. Христианская общность создана на основании совместного переживания Бога,
действующего в нас.
b. Это более, чем просто быть «связанным», это означает «вовлечение».
c. Делая общее дело, мы узнаём друг друга.
d. На наших встречах мы можем выделить время, когда люди могут поговорить о себе.
e. Также мы можем выделить время помимо наших встреч, чтобы проводить его в
совместных делах.
f. Обсуждая конкретное применение изучаемого отрывка мы знакомимся с ситуацией
других членов нашей группы.
g. Нам следует принимать и приветствовать разнообразие (предполагается, что оно
библейски приемлемо).
h. Признавайте сильные и отличающиеся стороны друг друга.
i. Проявляйте заботу о нуждах друг друга.
j. Всё это сводится к общению.
18. Служение (автор говорит «миссия»).
a. Церкви, использующие модель ячеечной церкви, отводят функции служения своим
малым группам.
b. Часто это включает помощь неимущим и социальную деятельность.
c. Некоторые основания для помощи неимущим
d. Кому нам следует протянуть руку?
e. Нам необходимо донести необходимость участвовать в делах служения и помощи
другим.
f. Помощь неимущим может быть постоянной, еженедельной или однократной.
g. Группам следует предпринимать деятельность, которая им в действительности по
силам.
h. Члены внутри группы нуждаются в том, чтобы быть обученными и подготовленными к
работе, которую они пытаются делать.
19. Руководство – критический фактор.
a. Хорошее руководство даёт группе достигнуть своего потенциала, помогая членам
прояснить их цель, и достичь её.
b. Христианское руководство – это не просто. Моисей отказывался быть лидером.
c. Иисус провёл большую часть своего времени, готовя лидеров из двенадцати учеников.
d. Поскольку Бог даёт духовные дары своей церкви, то Он же даёт дары, которые
помогают в руководстве.
e. Люди часто оправдывают нежелание руководить:
f. Если малая группа – люди, собранные чтобы восполнять нужды и совершать служение
церкви, то функция лидера состоит в том, чтобы помочь им осуществить это.
g. Цель руководства и подход к нему отличается от мирской модели.
h. Лидеры обычно служат малой группе посредством:
i. Можно посмотреть на список характеристик пастора или диакона и применить их к
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лидеру малой группы.
j. Вы можете добавить к списку следующее:
k. Лидерами малых групп не рождаются, ими становятся.
20. Разделение руководства
a. Успех или провал группы не зависит полностью от одного лидера.
b. Неформальный лидер – любой, кто влияет на группу, чтобы она достигла поставленных
целей.
c. Если Вы являетесь назначенным лидером группы, Вам следует поощрять других
высказывать их идеи и участвовать в деятельности по достижению целей группы.
d. На первых встречах официальный лидер должен установить курс и направлять его, но
позже, после того как другие люди поняли цели и направление группы, они также могут
предпринимать шаги, продвигая группу в заданном направлении.
e. Различные люди играют различные роли в руководстве группы:
21. Жизненный цикл группы.
a. Исследование –
b. Переход –
c. Действие –
d. Завершение –
22. Стратегия малых групп в Вашей церкви (Структура ячеечной церкви).
a. Сначала Вашей церкви следует определить её «цель», а затем «стратегию» по
достижению этой цели. После этого следует обратить внимание на «структуру», которая
лучше всего соответствует стратегии и цели.
b. Ячеечная церковь изменила традиционную структуру в структуру для организации и
умножения ячеек.
c. Функция структуры руководства состоит в подготовке и поощрении.
d. 4. Региональные лидеры совершают подготовку, обеспечивают поощрение и
наблюдение за лидерами ячеек, находящихся под их началом.
e. В большой растущей церкви занятия по подготовке лидеров ячеек должны проходить
постоянно.
23. Лидер малой группы: описание деятельности.
a. Главная задача лидера малой группы - являть собой пример христианского
ученичества.
b. Важны следующие характеристики:
c. Лидер планирует и проводит общение малой группы следя за тем, чтобы каждое
общение включало все четыре основных элемента.
d. Лидер малой группы помогает членам группы заключить соглашение о посвящении
себя друг другу.
e. Лидер группы является пастырем её членов.
f. Лидер малой группы отчитывается по мере необходимости и информирует
пастора/координатора малых групп о конкретных нуждах членов группы. Он проявляет
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стремление к дальнейшему обучению:
g. Встречается, по мере необходимости, с пастором или координатором малых групп.
h. Регулярно посещает предлагаемые обучающие программы.

Опишите функцию «лидера» в малой группе.
Describe the function a “leader” in a small group.
24. Подготовка к малой группе и её проведение.
a. ________________ группы.
b. ________________ группы.
c. ________________ группы.
d. ________________ дискуссии.
e. Поощрение вовлечения и посвящённости.
25. Подготовка и проведение библейского занятия.
a. Прежде, чем начать – помните...
b. ________________ всю книгу, которую вы будете изучать.
c. ________________ исторический фон книги.
d. Сами скрупулёзно ________________ каждый отдельный отрывок, даже если Вы будете
пользоваться пособием.
e. Проработайте пособие по изучению, отвечая на каждый вопрос.
f. Подготовьте ваши ________________ и ________________.
g. Разработайте ________________ , которое побудит участников к изучению.
h. ________________о себе и о группе на протяжении подготовки.
26. Проведение библейского занятия.
a. Посредством хорошо сформулированных вопросов ведите группу к открытиям.
b. Не лишайте других членов группы радости, просто пересказывая им то, что Вы
обнаружили.
c. ________________ базовые правила во время первой встречи и периодически
пересматривайте их.
d. ________________ занятие временными рамками.
e. Выделите достаточное количество времени для главной идеи отрывка.
f. Не увязните во второстепенных деталях; поддерживайте живое обсуждение.
g. ________________________________ к тому, чтобы отложить в сторону изучение и
обратиться к решению реальных проблем в жизни отдельных людей.
h. ________________ время от времени, а также в конце встречи.
i. Подчёркивайте особое применение и также планы действия к которым группа пришла в
процессе изучения.
j. ________________ членам группы особым образом применить изученное в их личной
или групповой жизни.
k. Отведите время для молитвы и общения.
27. Ваш план подготовки должен включать:
a. Создание ________________ для малых групп в Вашей церкви.
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b. ________________ малых групп в Вашей церкви.
c. Прощение Христово и наша совместная жизнь.
d. Как изучать ________________.
e. Проведение группы по изучению Библии.
f. ________________ – что, почему, как.
g. ________________ – что, почему, как.
h. ________________ – что, почему, как.
i. Вы – ________________.
j. Руководство другими.
k. ________________ – один на один и малая группа.
l. Организация малой группы.
m. Динамика малой группы.
n. Проблемы в малых группах.
o. ________________ встреч малых групп.
p. Подготовка других в Вашей малой группе.
28. Шаг №1 – ________________________________.
a. Эта подготовка, которая происходит прежде, чем Вы начнёте планировать малую
группу.
b. Нам необходимо определить, обеспечить и скоординировать ресурсы и условия,
необходимые для планирования служения малых групп.
c. Вы должны знать своё ________________ в иерархии руководства.
d. Вам необходимо получить разрешение приступить к планированию служения малых
групп.
e. Вам понадобится помощь в планировании. Необходима команда, которая поможет в
планировании.
f. Вам необходимо провести первую подготовительную встречу команды по
планированию.
g.
29. Шаг №2 – ________________________________.
a. «Много замыслов в сердце человека, но состоится только определенное Господом»
(Прит.19:21).
b. Проясните конкретные вопросы, касающиеся полномочий (власти или контроля).
c. Полномочие – право принимать ________________ и осуществлять их.
d. Власть команды принимать независимые, самостоятельные решения зависит от степени
контроля, делегированного или сохранённого руководством Вашей церкви.
e. Уровни полномочий – существуют различные уровни полномочий.
f. ________________________________.
g. Полезно определить полномочия принятия решений.
h. Прояснение ________________.
30. Шаг №3 – ________________________________________________.
a. Поймите уникальный «________________» Вашей церкви.
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b. Проверка содержания.
c. ПОЧЕМУ ВАЖНА ПРОВЕРКА СОДЕРЖАНИЯ?
d. Является ли проверка содержания необходимостью?
e. КАК ПРОВЕСТИ ПРОВЕРКУ СОДЕРЖАНИЯ.
f. ИНСТРУМЕНТ ПРОВЕРКИ СОДЕРЖАНИЯ.
g. Вопросы, на которые необходимо ответить:
h. Если вы знаете то, что знаю я, тогда вы должны мыслить так, как мыслю я.
31. Шаг №4 – ________________________________________________.
a. Как малые группы соответствуют церковной философии служения для взрослых, или
служения вообще?
b. Традиционная церковь.
c. Переходная церковь.
d. Трансформируемая церковь (ячеечная церковь).
e. Стадии организационного развития в служении малых групп
f. СОПЕРНИЧЕСТВО ИЛИ КООПЕРАЦИЯ.
g. НАБЛЮДЕНИЕ И СТРУКТУРА.
h. СТИЛЬ ЦЕРКВИ.
i. УРОВНИ ПРИМЕНЕНИЯ.
j. Должна ли быть связь между тем, что происходит в группе и другой деятельностью
церкви, такой как воскресная школа или утреннее богослужение?
32. Шаг №5 ________________________________ и ________________.
a. Цели важны.
b. Шаг №5 связан с шагом №3 – оба посвящены поиску информации, на основании
которой строится ваше планирование.
c. Общие цели.
d. Оценка нужд.
e. Вопросы, которые следует задать себе для оценки нужд.
f. Некоторые общие нужды и интересы.
g. Какие нужды следует выделить и перевести их в цели?
h. Критерии целей.
33. Шаг №6 –
________________________________________________________________.
a. Одинаковы ли служения групп?
b. Люди не могут и не должны присоединяться к малой группе насильно.
c. Малые группы – ________________, ________________встречи людей. Они не являются
беспорядочными событиями, оставленными на волю случая.
d. Типы групп.
e. Выбор типа группы.
34. Шаг №7 – ________________________________.
a. ________________групп.
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b. ________________в группах.
c. ________________групп.
d. ________________групп.
e. Жизненный цикл групп.
f. Частота встреч групп.
g. Распорядок встреч групп.
h. Место встречи групп.
i. Продолжительность встречи групп.
j. ________________ и ________________групп.
k. Встречи руководства групп.
l. Забота о детях.
m. Групповое соглашение (ожидания).
n. Создание новых групп.
o. Ресурсы и бюджет групп.
p. Вопросы, на которые необходимо ответить.
35. Шаг №8 ________________________________.
a. Вы и команда планирования должны определить сколько и какого типа лидеры
требуются для вашего служения малых групп.
b. Какие уровни руководства необходимы?
c. Какими характеристиками должны обладать лидеры?
d. Как быть с описанием деятельности?
e. Как долго должен служить лидер?
36. Шаг №9 – ________________и ________________________________.
a. Кто ответственен за набор и подготовку?
b. Возвысьте значимость роли лидера. Избегайте представлять руководство упрощённым
и не важным служением.
c. Утвердите ожидаемые требования к руководству. Избегайте предположения, что
руководство в служении групп не имеет стандартов или требований.
d. Дайте достаточно времени между призывами.
e. Избегайте общих призывов.
f. Пригласите желающих посетить информационную встречу для потенциальных лидеров.
g. Если программа подготовки лидеров малых групп проводится у вас регулярно, то
приглашайте людей принимать участие в занятиях в качестве «ищущих».
h. Попросите действующих лидеров малых групп предложить тех членов, которые, по их
мнению, будут хорошими лидерами.
i. ПОДГОТОВКА – что делать?
j. Подготовка должна быть продумана для:
k. Экспериментальная (модель) группа – подготовка, основанная на опыте в контексте
группы.
l. Интенсивный семинар.
m. Один на один.
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n. «Лидер-подмастерье».
o. Самостоятельная консультация.
p. «Профессиональная» подготовка.
q. Возможности для содержания предварительной подготовки к служению включают:
37. Шаг №10 – ________________________________________________.
a. Как взрослые члены вашей церкви узнают о служении малых групп?
b. Зачем популяризировать малые группы?
c. Кто отвечает за популяризацию?
d. Популяризация должна:
e. Как вы «разрекламируете» видение малых групп?
38. . Шаг №11 – ________________________________________________.
a. Управление –
b. Когда служение малых групп заработало, задача смещается от планирования к
управлению.
c. Координация –
d. Письменные отчёты –
e. Стратегическое планирование -f. Признание --
39. Шаг №12 – ________________________________________________.
a. Оценкой часто пренебрегают.
b. Оценка – ________________________________________________________________ и
использования её для формирования суждений, которые, в свою очередь, используются в
принятии решений.
c. Это включает:
d. Оценка – ________________________________.
e. Оценка продвигает ________________.
f. Оценка созидает подотчётность.
g. Оценка обеспечивает базис для принятия ответственных решений.
h. Некоторые вопросы, на которые надо ответить, включают:
i. Какие методы оценки используются?
Заполните таблицу.
Fill in the chart
Община/Конгрегация
Большая группа
Малая группа
Описание
Функция
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Размер
Социальная
потребность
Степень
организованности
Открытая или
закрытая
 Вы должны прочитать дополнительный материал по данной теме.
 Книга: Большое служение малых групп От: 1 До: 198 = 198 .
 Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в церкви /
применение)
Цель заключительной работы состоит в том, чтобы суммировать все, что вы изучили по
данной теме и объяснить методы, при помощи которых все это может быть применено в вашем
служении. Какова ситуация в моей церкви или в моей жизни в этой области? Что необходимо
сделать для того, чтобы применить этот материал? Каким по Вашему мнению будет результат?

The purpose of his final assignment is for you to summarize what you have learned in this course and explain ways in which it may be used in your ministry. What is the current situation in my church or life in this area?
What did you learn in this course that relates to this situation? What should be done to apply this material? What do you think the result will be?
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* 07. Тема # 107 – Руководство и рост церкви
Обзор темы: Данная лекция повествует о структуре руководства и о том, как она влияет на рост церкви.
Внимание уделяется функции и цели руководста, а так же различным видам структур для достижения
поставленных целей. Рассматриваются термины, связанные с руководством, для понимания структуры и
функции руководства. Обсуждаются различные примеры для более полного представления роста церкви.
Ожидается, что студент сможет пояснить функцию и цель руководства, а также, как его структура применима
к этим функциям.
Рассматриваются характеристики хорошего лидера, а также методы развития подобных характеристик.
Наряду с идеей Божьего «призыва» рассматривается и то, как необходимо искать Божье водительство. Будут
представлены и отрицательные аспекты руководства. Ожидается, что студент сможет пояснить то, как и
почему Бог использует его для руководства и предпринимает определенные шаги для дальнейшего развития.
Внимание будет уделяться планированию и постановкам целей. Будет обсуждаться процесс изменений и
администрирование. По завершению, студент должен сделать свой план для внедрения в руководство с
постановкой соответствующих целей.
1. Библейская структура.
a. ________________ модель руководства.
b. Три основных составляющих, чтобы эта модель работала:
c. Некоторые подвергают сомнению любую идею руководства, утверждая, что все мы
равны, и никто не обладает властью, поскольку Иисус имеет всю власть.
 Каким образом сегодня Бог ведёт Свою Церковь?
How does God lead his church today?
2. Функция и цель руководства.
a. ________________.
b. ________________ или ________________.
c. ________________.
3. Цель руководства на основании Еф.4гл.
a. Первое: Божья цель данной деятельности состоит в
________________________________.
b. Второе: Божья цель данной деятельности состоит в
________________________________________________________________.
c. Руководители уполномочены Богом на действие в этих двух сферах.
d. Различие между прихожанами и служителями устраняется учением о
________________________________________________
e. Различия, которые между ними существуют, относятся к сфере ________________ и
________________.
f. Сам по себе призыв быть христианином является призывом быть «________________».
g. Это универсальное служение не происходит само по себе.
4. Ответственность последователей.
a. Евреям 13:17
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b. ________________ . Но в каких сферах?
c. Две сферы, упоминавшиеся ранее.
d. ________________, потому что они обладают авторитетом.
e. Бог определил результат – «________________________________».
5. Богословское –и- практическое руководство.
a. Не всё руководство ________________.
b. Составьте список решений, которые должен принимать лидер.
c. Руководство и духовное знание – ________________________________.
d. Наша концепция руководства и структуры не является ________________.
e. Мы должны осознать, что руководство в определенных областях, официально не
называют руководством.
Какая разница между «богословским руководством» и «практическим руководством»?

the difference between “theological leadership” and “practical leadership?”
What is
6. Бог приготовил нас к служению.
a. Бог может употребить кого-нибудь другого вместо Вас.
b. Бог приготовил Вас к определёному ________________. Ваша задача состоит в том,
чтобы выявить, что это за служение, а затем приступить к нему.
7. Типы церковной структуры.
a. ________________.
b. ________________.
c. Конгрегациональная.
d. ________________ структура церкви.
8. Two Levels of Leadership
9. Титул или функция?
a. Какие истины мы узнаём из следующих отрывков?
b. ЕПИСКОПОС –
c. ПРЕСБЮТЕРОС –
d. Оба понятия являются не титулами, а описаниями функции и, поэтому, используются в
Новом Завете взаимозаменяемо.
Положение руководителя – это «титул» или «функция»? Поясните свой ответ.

“title” or “function?” Explain your answer.
Are positions of leadership a
10. Христианские лидеры в Писании?
a. Христианские лидеры ________________ голодным (Деяния 11:30).
b. ________________ доктринальные проблемы (Деяния 15).
c. Продолжали ________________ в слове Божьем и благодати (Деяния 20:32).
d. Пресвитеры ________________ за собой и были пастырями церкви (Деяния 20:28).
e. Пресвитеры должны были наблюдать за старейшинами-отступниками (Деяния 20:29).
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f. Пресвитеры должны были сохранять единство и мир (Деяния 21:18-26).
g. Пресвитеры ________________ о доме Божьем (1 Тимофею 3:5).
h. Пресвитеры усердно ________________ и учили (1 Тимофею 5:17).
i. Пресвитеры ________________ больным (Иакова 5:14-15).
j. Пресвитеры были ________________ для общины (1 Петра 5:3).
11. Величайший фактор.
a. «Без сомнения руководство в целом, и пасторское руководство в особенности является
главным фактором в процессе роста церкви»
b. Истинно или ложно? Обсудите.
c. Какие лидеры из Священного Писания приходят вам на память?
d. Кого мы видим – отдельных людей или комитеты?
e. В отношении проблемы руководства Хантер утверждает: «Это одна из величайших
трагедий, с которыми сталкивается Церковь в наши дни».
f. Если увеличивается свобода пастора руководить, то увеличивается потенциал роста
церкви.
12. «Слуга» и «власть».
a. (Матфея 20:25-28)
b. Иисус противопоставляет два стиля руководства.
c. Писание учит каждого христианина не быть гордым.
d. Иисус определяет как действует Божье домостроительство.
e. Нам повелено быть смиренными.
f. Поэтому мы можем сказать, что власть, исходящая от Бога, не должна быть навязываема
людям.
Каковы взаимоотношения идей «слуги» и «власти» в руководстве? What is the relationship between the idea of “servant” and

“power” in leadership?
13. Факторы, определяющие стиль руководства.
a. ________________– один из факторов в стиле руководства.
b. ________________ нормы.
c. ________________ ограничения.
d. ________________________________.
14. Источники пасторского руководства.
a. Нужно заслужить (4-6 лет).
b. Развито через определённую подготовку.
c. Иногда даётся как духовный дар.
d. Мерой руководства является служение, а не образование или чин. Что подразумевается
в этом утверждении?
 Перечислите некоторые источники пасторского руководства.
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15. Искупление и подъём.
a. ________________ – абсолютное благо. Мы желаем, чтобы люди были искуплены.
b. ________________ – ограниченное благо.
c. ________________ – абсолютное зло
16. Пасторы как провидцы.
a. Нам необходимо устанавливать направления для нашего народа и общества.
b. Если мы собираемся руководить людьми, то у нас должно быть ________________, куда
мы направляемся.
c. Мы должны быть способны «________________» видение.
d. Чаще всего в Библии упоминается, что видение приходит через отдельного человека.
e. Обычно тот, кто ответственен за развитие служителя, является человеком
ответственным за разработку служения.
f. Это не всегда ясно.
g. Если Вы обращаете внимание только на проблемы, то это всё, что Вы видите.
h. Служение – обретение видения и приведение людей к этому.
17. Видение.
a. Видение – ________________________________________________________________
______________________________________________________________________________
__
b. Цель – ________________________________________________________________
c. Прежде, чем Вы сможете определить видение, посредством которого осуществите свою
цель, следует понять свои убеждения и предпосылки.
d. Вам следует потратить время, чтобы определить свои убеждения и предпосылки,
потому что они будут подвергнуты сомнению.
e. Свою жизнь и решения Вы основываете на своих убеждениях и предпосылках.
f. Если Ваши убеждения туманные и неясные, Вы встретитесь с большими трудностями в
процессе уточнения заявления о цели своей жизни.
g. Без видения мы становимся хорошей находкой для любого хорошего «продавца» новых
идей.
h. Мы лучше сможем установить приоритеты в отношении нашего времени и энергии.
i. Мы будем лучше связаны с нашими зафиксированными ценностями.
j. Мы сможем легче создавать высокие цели.
k. Наш смысл жизни будет изменяться с течением времени.
18. Перемена.
a. Церковь началась в еврейской культурной парадигме.
b. Церковь перешла в греческую культуру.
c. Церковь перешла в римскую культуру.
d. Ренессанс был возрождением греческой культуры.
e. После этого произошел другой сдвиг культурной парадигмы. Этот сдвиг затронул мир,
но Церковь ещё не адаптировалась к окружающим её культурным переменам.
 Как изменяются отношения?
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19. Постмодернизм формирует наше место в качестве служителей.
a. Постмодернизм – неверие в то, что человеческая изобретательность может разрешить
жизненные проблемы.
b. Мы уже не воспринимаем как истину то, что считалось нормой для наших
предшественников.
c. Решение проблем придёт из сферы ________________________________.
d. Люди должны «________________» Христа, а не просто знать фактическую
информацию.
e. Мы преподносим Евангелие в виде четырёх-пяти пунктов, которые являются
«фактическими» и могут быть отмечены.
f. ________________ – сердце постмодернизма.
g. Имеется большая благожелательность к плюрализму.
h. До-современное мировоззрение было сфокусировано на идее, что Бог вовлечён во всё
(до 1600г.).
i. Современное мировоззрение сфокусировано на науке, и наука стала стандартом (1600 –
1960гг.).
j. Провал науки открыл путь к пост-современному мировоззрению/постмодернизму.
k. Пост-христианская эра.
20. Здоровые признаки здоровых организаций.
a. Люди в возрасте принимают решения. Люди с вопросами получают ответы.
b. Люди интуитивно мыслят, чтобы помочь другим в случае возникновения проблемы.
c. ________________ используются в качестве творческих орудий обучения.
d. В организации существует ________________.
e. Управляющие являются гибкими лидерами.
f. ________________ разрешаются открыто.
g. Проблемы решаются ради блага всех.
h. Плохое выполнение обсуждается и устраняется.
i. Каждый человек знаком с «общей картиной».
j. Миссия достигается и люди удовлетворены.
k. Всё это привело к новому пониманию руководства.
 Что влияет на сохранение отношений?
What are some things that cause attitudes to continue?
21. Делегирование.
a. Мы чувствуем себя подготовленными и не думаем, что должны «доверять» кому-либо
другому, кто не подготовлен, чтобы делать это.
b. Бог делегирует больше всех.
c. Почему мы должны делегировать?
d. Основные шаги делегирования.
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e. Советы по делегированию.
22. Групповые встречи.
a. Каждый, принимающий ответственность, должен будет руководить групповой встречей.
b. То, как Вы руководите встречей будет влиять на Вашу способность в руководстве.
c. Если люди не знают, когда они смогут уйти с общения, то, скорее всего, они пропустят
его.
d. Лидерами не рождаются, а становятся.
e. Перед встречей:
23. Управление и контроль.
a. ________________.
b. Классический.
c. ________________.
d. ________________.
24. Мотивация.
a. Пример.
b. Люди неловко чувствуют себя, когда им предоставлена полная свобода.
c. Люди должны знать, что задействовано.
d. Как измерять исполнительность и исправлять неудачи.
e. Наказание неудач не является способом поддержки творческих идей.
f. Делегируйте полностью, или вообще не делайте этого.
g. Влияние Пигмалиона –
25. Отношения: три способа формирования отношений.
a. ________________ опыт.
b. Группы связей.
c. ________________.
26. Почему продолжаются отношения?
a. Избирательное появление (на публике) –
b. Избирательное внимание –
c. Избирательное восприятие –
d. Избирательная память –
e. Гомеостазис –
27. Создавая перемену.
a. Используйте подход «________________________________».
b. Расширьте основание владения и целей.
c. Фокусируйтесь на ________________.
d. Концентрируйтесь на сферах, в которых лидеры обладают контролем.
e. Контролируйте ________________.
f. Планы и программы для особых подгрупп людей.
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g. Поощряйте ________________ к новым программам и видам деятельности.
h. Проводите специальные празднования, чтобы подтвердить положительные достижения.
i. Определите свою специализацию и разработайте специализированное служение.
j. Внимательно пересмотрите действительную цель церкви.
k. Личности изменяются до того как изменится организация.
l. Используйте стратегию, приемлемую для стадии развития Вашей церкви.
m. Лидеры в церкви могут быть на другом месте, в отличие от членов.
n. Специализируйтесь в устранении ________________.
o. Начните изменять то, что окупится при наименьшем сопротивлении.
p. С уважением относитесь к проблеме «________________/________________».
q. «Пришельцы» должны быть введены в руководство.
r. Сфокусируйтесь на тех, кого Вы сможете вести.
28. 4 Возможности перемены.
a. ________________.
b. ________________.
c. ________________.
d. Пробуждение.
29. Пастор и перемена.
a. Разумно расходуйте Ваше ________________.
b. Сфокусируйте Вашу энергию на вкладе, который Вы можете принести в церковь.
c. Главная задача пастора – ________________ и ________________.
d. Используйте сильные стороны людей.
e. Отводите главному - главное место.
30. Воля и призыв Бога.
a. Пост.
b. Определение:
c. Примеры действия и руководства Божьего:
d. Определение воли Божьей.
 Перечислите некоторые из способов, которые использовал Бог, чтобы подготовить Вас к
руководству (официальному или неофициальному). List some of the ways God has worked to prepare you for leadership. (official or unofficial)
 Каково Ваше «видение» относительно Божьего будущего для Вас?
 Вы должны прочитать дополнительный материал по данной теме.
 Книга: _______________________________
От:
До:
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 Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в церкви /
применение)
Цель заключительной работы состоит в том, чтобы суммировать все, что вы изучили по
данной теме и объяснить методы, при помощи которых все это может быть применено в вашем
служении. Какова ситуация в моей церкви или в моей жизни в этой области? Что необходимо
сделать для того, чтобы применить этот материал? Каким по Вашему мнению будет результат?

The purpose of his final assignment is for you to summarize what you have learned in this course and explain ways in which it may be used in your ministry. What is the current situation in my church or life in this area?
What did you learn in this course that relates to this situation? What should be done to apply this material? What do you think the result will be?
* 08. Тема # 108 – Поклонение/Богослужение и рост церкви
Обзор темы: Эта лекция рассматривает основные элементы богослужения, место нехристиан в служении,
а также методы привлечения неверующих. Специальные виды служений, сфокусированные на неверующих,
будут обсуждаться в ходе лекции. Ожидается, что студент сможет объяснить включение одних элементов и
исключение других из своих богослужений, а также будет способен создать богослужение для Христиан и
служение для неверующих. Материал лекции фокусирует внимание на утренних воскресных богослужениях
и на том, как они влияют на рост церкви. Элементы богослужений планируется рассматривать как с
богословской, так и с практической точки зрения. Обсудим и вопрос денег для служения. Ожидается, что
студент сможет дать оценку нескольким служениям и развить свой собственный план с пояснениями по
проведению богослужений.
1. Введение в богослужение.
a. Чего мы пытаемся достигнуть во время богослужения?
b. Почему бы не записать хорошее богослужение на видеокассету и проигрывать её снова
и снова?
c. Что делают во время богослужения христиане и нехристиане?
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d. Как мы можем привлечь большое количество людей, и рассчитываем ли мы на то, что
сможем их привлечь?
e. Пример.
f. Мартин Лютер осознавал силу музыки в богослужении.
2. Поклонение перед Богом.
a. Общепринятое еврейское слово, относящееся к поклонению shachah, означает
«________________________________».
b. Еврейское богослужение было сосредоточено на принесении ________________
Господу.
c. Ряд понятий в Новом Завете указывает на ________________.
d. Слово proskuneo означает «направленное целование»* подчеркивая преданность
человека Господу.
e. Говоря проще, богослужение должно быть сосредоточено на ________________.
f. Поклонение является целью само по себе.
g. Истинное поклонение древних евреев было основано на деятельности Бога в истории.
h. Новозаветные богослужения следуют образцу синагоги.
i. Стиль богослужения не предписан в Новом Завете, однако сущность богослужения
предписана, а именно – прославление воскресшего Господа.
 Каким образом поклонение/богослужение основывается на взаимоотношениях народа
Божьего с Богом? How is worship based on a relationship between the people of God and God?
3. Богослужение в течении веков.
a. ________________ Средневековья в противовес истинному поклонению.
b. Реформация принесла ________________.
c. В конце XVII – начале XVIIIвв. Пиетисты начали создавать гимны, отражающие
внутренние переживания и подчёркивающие ________________________________.
d. Чарльз Уэсли написал более шести тысяч ________________.
e. Гимны обучали доктринам и подкрепляли христианский опыт большей части
неграмотного населения.
f. ________________ богослужения Второго Великого Пробуждения характеризовались
простыми эмоциональными гимнами с многочисленными евангелизационными
призывами.
g. ________________________________в конце 1960-х – начале 1970-х заложило
основание для значительного сдвига в ________________ богослужении американской
церкви.
h. Расцвет современной христианской ________________ после 1970 г. и сопровождавший
его бурный рост христианских радиостанций заложил основание драматических перемен
в богослужениях.
i. Два потока слились, чтобы создать жанр, известный сегодня как христианская музыка.
j. Музыка движения Иисуса выжила.
k. Рост современной христианской музыки и открытие ворот между сакральными и
светскими жанрами возбудил не утихающие споры о роли дьявола в рок-н-ролле.
l. Инструменты, связанные с поп-музыкой, такие как гитары, синтезаторы, барабаны,
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пришли в церкви вместе с новыми песнями.
m. Вместе с расцветом современной христианской музыки пришли ________________
хвалы и поклонения, взявшие начало из движения Иисуса, но получившие значительный
импульс от харизматического движения.
n. ________________ стали вторжением в основной поток богослужений.
o. Движение Иисуса также характеризуется упрощённым и сосредоточенным на самом
себе богословием, которое также прокралось в богослужение.
p. На протяжении последнего столетия развилось отличие между музыкой
сфокусированной на ________________ и музыкой для евангелизационных
________________.
4. Выводы из Писания и истории.
a. Нам следует утвердить существенную роль богословия во всём, что мы делаем,
особенно в богослужении и росте церкви.
b. Нам следует признать отличие между богослужениями и евангелизационными
служениями.
c. Ни музыка, ни средства печати, речи, жестов не являются силой Божьей для спасения.
d. В наших богослужениях должно отводиться должное место прославлению,
прославлению не нашего опыта, а воскресшего Господа.
e. Нам следует игнорировать обобщения людей.
f. Стиль и сущность важны, но сущность должна управлять интересами стилистики.
g. Ключом к поклонению являются не песни, которые мы поём или ритм музыки. Ключом
является не стиль, хотя он также имеет значение. Ключом является дух. Ключом является
жизнь.
h. Богослужение задумано не для удовлетворения общины, но Бога!!!
 Каким образом современная христианская музыка влияет на поклонение/богослужение?
How has contemporary Christian music affected worship?
5. Иисус привлекал толпы.
a. Иисус привлекал множество людей любовью к неверующим.
b. Мы должны создать атмосферу ________________.
c. Пастор должен ________________.
d. Принятие без одобрения.
e. Освящение следует за спасением.
f. Иисус привлекал людей восполняя их ________________.
g. Привлечение ________________ людей.
h. Иисус привлекал многих, уча их практически и интересно.
i. Иисус соотносил истину с жизнью.
j. Слишком часто люди говорят на непонятном языке, при этом не являясь харизматами.
k. Иисус служил большим количествам людей.
 Почему Иисус привлекал толпы людей?
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6. Поклонение/богослужение является
a. Только верующие могут истинно поклоняться Богу.
b. Вам не нужно здание, чтобы поклоняться Богу.
c. Не существует правильного «________________» поклонения /богослужения.
d. Нехристиане могут наблюдать поклонение /богослужение христиан.
e. Поклонение является могущественным свидетельством для не христиан, если
ощущается присутствие Бога и весть понятна.
f. Бог ожидает, что мы будем чувствительны к страхам, эмоциональным проблемам и
нуждам неверующих, когда они присутствуют на богослужении.
g. Чтобы быть чутким к посетителям, богослужение не должно быть поверхностным, а
просто понятным.
h. Нужды верующих и неверующих часто сходны.
i. Лучше всего сфокусировать богослужение в соответствие с его целью.
j. Богослужение, нацеленное на ищущих, должно дополнять личное благовестие, а не
заменять его.
k. Требуется бескорыстный, зрелый верующий, чтобы предложить богослужение для
ищущих.
Какая разница между «служением поклонения» и «евангелизационным служением»?

difference between a “worship service” and an “evangelistic service?”
What is the
 Какое место занимает в поклонении/богослужении «празднование»? Что мы «празднуем»?
What is the place of “celebration” in worship? What are we celebrating?
 Согласны Вы или не согласны с фразой: «Только христиане могут поклоняться». Почему?
Do you agree or disagree with the phrase, “Only Christians can worship.” Why?
 Что нехристиане могут делать во время служения поклонения? Или, какая польза
нехристианам от поклонения? What can non-Christians do in worship? Or what benefit is worship to non-Christians?
7. Быть чутким к посетителям.
a. Если ваша церковь хочет расти, то нужно приводить больше людей.
b. ________________ богослужение, имея ввиду избранную Вами аудиторию.
c. Сделайте для них посещение более доступным.
d. Улучшите ход и размеренность богослужения.
e. Создайте посетителям ощущение ________________.
f. Время за чашкой кофе после богослужения даёт возможность для личных контактов и
продолжения.
g. Интерьер и внешнее окружение имеет большое значение для того, что произойдёт во
время богослужения.
h. Церковные скамьи – самые неудобные сидения на которых многим людям приходилось
когда-либо сидеть.
i. Как расположены стулья? Могу ли я видеть чьё-либо лицо, или только затылки.
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j. Пространство?
k. Температура важна.
l. Растения и декорации расслабляют людей.
m. Туалет напоминает людям дом или рынок?
 Перечислите четыре способа, посредством которых Ваша церковь может проявить
чувствительность к нехристианам, присутствующим на богослужении. List four ways in which your church can be sensitive
to the presence of non-Christians in the worship survive.
8. Музыка в богослужении.
a. Если мы не используем современную музыку в богослужении, тогда сатана без
возражений будет достигать посредством её это поколение.
b. Выбор стиля музыки будет одним из самых сложных и подвергнутых критике решений,
которые Вы когда-либо принимали в отношении богослужения.
c. Музыка должна соответствовать типу людей, которых Вы пытаетесь достичь.
d. Не существует «святого» стиля музыки.
e. Колоссянам 3:16 упоминает «гимны». «Слово Христово да вселяется в вас обильно, со
всякою премудростью; научайте и вразумляйте друг друга псалмами, славословием и
духовными песнями, во благодати воспевая
f. Если мы хотим «________________» музыку, тогда нам следует использовать
библейские инструменты.
g. В Псалтири мы читаем о библейском богослужении с использованием барабанов,
гремящих тарелок, громких труб, бубнов, струнных инструментов.
h. На протяжении истории богословы применяли истину Божью к музыкальному стилю
их времени.
i. Заслугой Бенджамина Кеча считается введение общего пения гимнов в баптистской
церкви.
j. «Воспойте Господу песнь новую; Пой Господу, вся земля!» (Пс.95.1)
k. Какой инструмент?
Какую музыку слушают христиане из Вашей церкви, когда они вне церкви?

Christians in your church listen to when they are not in church?
What kind of music do the
 Согласны ли Вы с утверждением: «Не существует христианской музыки, есть только
христианская лирика (поэзия)»? Почему? Do you agree with the statement, “There is no such thing as Christian music, only Christian lyrics?” Why or why not?
9. Привлечение людей.
a. Стратегии, которые должны быть на месте.
b. Коэффициент отсеивания.
c. Вы можете контролировать отпадения.
d. Как привлечь неверующих посредством рекламы.
e. Зачем рекламировать.
f. Виды рекламы.
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 Как церковь может «привлекать людей»?
How may the church “attract people?”
10. Праздничные дни.
a. Составляющие праздничного дня.
b. Служение насущным нуждам.
c. Летняя библейская школа.
 Каким образом мы можем использовать «особые дни» или «праздники», чтобы привлечь
нехристиан? How may we use “Special Days” or “Holidays” to attract non-Christians?
11. Деньги для служения.
a. Три вида реакции.
b. Почему люди жертвуют.
c. Люди будут жертвовать, когда Вы попросите их об этом.
d. Люди жертвуют, когда Вы даёте им возможность жертвовать.
e. Пусть люди знают, как расходуются деньги.
f. Люди жертвуют, когда их дары ценят.
g. Используйте ежегодные кампании ориентированные на служение, говорите открыто, но
ненавязчиво.
h. Учите новообращённых как жертвовать.
i. Учите членов Божьим принципам управления финансами.
j. Используйте размышления о распорядительности.
k. Используйте свидетельства.
12. О чём молиться в отношении нехристиан.
a. Чтобы Бог привлёк их к Себе.
b. Чтобы они желали познать Бога.
c. Чтобы сатана был связан и не затмевал им истину.
d. Чтобы Святой Дух действовал в них.
e. Чтобы Бог послал кого-то, кто приведёт их к Христу.
f. Чтобы они уверовали в Христа как Спасителя.
 Перечислите элементы, включенные в утреннее воскресное богослужение Вашей церкви,
а также время, необходимое для каждого из них. List the events included in your Sunday morning worship service and the time required for each.
Элемент
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 Если бы Вам предоставили свободу создать «идею» богослужения, то каким бы оно было?
If you had the freedom to create the “idea” worship service, what would it be?
 Вы должны прочитать дополнительный материал по данной теме.
 Книга: _______________________________
От:
До:
=
.
 Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в церкви /
применение)
Цель заключительной работы состоит в том, чтобы суммировать все, что вы изучили по
данной теме и объяснить методы, при помощи которых все это может быть применено в вашем
служении. Какова ситуация в моей церкви или в моей жизни в этой области? Что необходимо
сделать для того, чтобы применить этот материал? Каким по Вашему мнению будет результат?

The purpose of his final assignment is for you to summarize what you have learned in this course and explain ways in which it may be used in your ministry. What is the current situation in my church or life in this area?
What did you learn in this course that relates to this situation? What should be done to apply this material? What do you think the result will be?
* 09. Тема # 109 – История и богословие движения за рост Церкви
Обзор темы: Эта лекция следует историческому развитию Движению Роста Церкви, начиная с Дональда
Мак-Гаврана и Питера Вагнера. Упоинаются также и другие лидеры. По прохождению лекции, студент
должен в общих чертах описать Движение Роста Церкви, лидеров, их вклад, организации.
Делается обзор подходов Роста Церкви относительно определенных богословских вопросов. Будет
произведена оценка общих богословских воззрений различных лидеров Роста Церкви. Рассмотрим общее
«богословие» Роста Церкви. Ожидается, что студент будет понимать, что растущие церкви придерживаются
определенных богословских взглядов, которые влияют на рост. Студент должен давать оценку таким
богословским позициям, а также предложить свою в соответствии с Писанием, зная, как такие концепции
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могут повлиять на рост его церкви.
1. Что такое «рост Церкви»?
a. Поскольку фраза «рост Церкви» широко распространена, то существует путаница
относительно её точного значения.
b. Рост Церкви, как современное движение, начался с работы Дональда Мак-Гаврана в
Индии. Его книга «Мосты Бога», опубликованная в 1955 г., является «свидетельством о
рождении» роста Церкви.
c. Было сделано несколько попыток упростить определение роста Церкви.
 Что такое «Рост Церкви»?
2. Концепция роста Церкви?
a. Удивительно наблюдать насколько быстро концепции роста Церкви распространились
за последние несколько лет.
b. Семинарии стали создавать кафедры и профессорские должности, посвящённые росту
Церкви.
c. Нам необходимо признать, что концепции защищаемые движением за рост Церкви
такие же древние, как и ранняя Церковь в Деяниях.
d. Не смотря на то, что общепринятой датой рождения движения за рост Церкви считается
1955 г., многие факторы оказали влияние на движение за многие годы до официальной
точки отсчёта.
3. Христианские миссии в понимании Мак-Гаврана.
a. Что значит быть миссионером?
b. Это влияние церковно ориентированной миссии на Мак-Гаврана очевидно во многих
современных трудах по росту Церкви.
c. Миссионерские лидеры ХIX в. как Генри Венн и Руфус Андерсон считали поместную
церковь ________________________________ в миссионерских усилиях.
4. Влияние миссионерского поля на Мак-Гаврана.
a. Дональд Мак-Гавран видел наиважнейшую задачу миссионера в благовествовании
погибшим и одновременном учреждении национальных церквей, в которых
воспитывались бы ученики.
b. Роланд Аллен был миссиологом, ориентирующимся на достижение одной цели.
c. Дж. Уоском Пикетт.
d. Влияние Пикетта на Мак-Гаврана.
5. Миссионерская ситуация Мак-Гаврана.
a. Мак-Гавран находился под сильным влиянием Аллена и Пикетта.
b. Впервые Мак-Гавран высказал беспокойство по поводу состояния его миссионерской
ситуации в 1930-х.
c. Мак-Гавран оставил свой административный пост и провел следующие семнадцать лет,
создавая церкви и исследуя рост Церкви.
d. Миссионерская ситуация Мак-Гаврана и осознание того, что ежедневно теряются
возможности для благовестия, дали ему ощущение неотложности его задачи.
e. Дональд Андерсон Мак-Гавран родился 15 декабря 1897 г. в Дамо, Индия. Его родители
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Джон Графтон Мак-Гавран и Хелен Андерсон Мак-Гавран были миссионерами.
f. После своего рукоположения в 1923 г. деноминацией «Ученики Христа» Мак-Гавран, по
назначению Объединённого Христианского Миссионерского Общества, вернулся в
Индию в качестве ________________________________.
g. После двенадцати лет миссионерского служения Мак-Гавран начал исследовать рост
церквей.
h. Между 1936 и 1953 он собрал множество идей и провёл массу исследований о росте
Церкви.
6. Мосты Бога.
a. По завершении своего исследования он в течение всего одного месяца закончил
рукопись.
b. Книга вызвала стремительную реакцию.
c. Вагнер суммировал обсуждение Мостов Бога в четыре принципиальные сферы:
богословскую, нравственную, миссиологическую и методологическую.
7. Движение становится учреждением.
a. События в начале.
b. В это время мировые миссии сталкиваются с любопытным фактом – знание о том как
растут церкви было очень ограниченным.
c. Основание института Роста Церкви.
d. Бюллетень Роста Церкви.
e. В 1965 г. Мак-Гавран получил приглашение от Фуллеровской богословской семинарии
(Пасадена, Калифорния).
f. Закономерности Роста Церкви опубликованыв 1970 г.
g. Мак-Гавран преподавал в Фуллеровской семинарии до 83 лет.
h. Семидесятые годы стали для движения за рост Церкви периодом стремительного роста
и одновременно оборонительного отступления.
i. «Пасаденская группа» стала группой наиболее чётко отождествлённой с ростом Церкви.
j. Прочие лидеры.
8. Прочие факторы.
a. Лидеры движения имели хорошее ________________.
b. Отношения между супер-церквями —
c. Эпоха 70-х совпала с эпохой подготовки прихожан к свидетельству.
d. Рост Церкви подчёркивал роль ________________ всех верующих на дело служения.
e. Влияние нео-пятидесятничества на рост Церкви можно отнести к этому периоду.
f. Влияние движения ________________ школ.
g. Влияние Мак-Гаврана на американский рост Церквей достигло апогея в 1970 г. в связи с
публикацией Закономерностей Роста Церкви.
9. Критика.
a. Некоторые критики продемонстрировали презрение к тому типу благовестия, который
свойствен моделям роста Церкви.
b. После того как буря по поводу Закономерностей Роста Церкви улеглась, Вагнер
испытал натиск критики.
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c. Некоторые рассматривают рост церкви как сбившиеся с пути богословие и социологию
с чрезмерным акцентом на числах.
d. Некоторые противники роста Церкви не столько были раздражены подчёркиванием
количественных аспектов, сколько ощущением, что рост Церкви предъявлял
исключительные права на это.
10. Вагнер.
a. Ч. Питер Вагнер стал профессором роста Церкви в Фуллеровской Богословской
семинарии.
b. В то время как Фуллеровская семинария придала движению его неослабевающую
организационную силу, Вагнер обеспечивал личное руководство, чтобы удерживать рост
Церкви в авангарде евангельского христианства.
c. Чарльз Питер Вагнер родился 15 августа 1930 г. в Нью Йорке в семье Ч. Грейма Вагнера
и Мери Льюис Вагнер.
d. 15 октября 1950 г. Вагнер женился на Дорис Мюллер и закончил своё обучение в
университете Ратгерса, где он получил звание Бакалавра естественных наук.
e. Вагнер поступил в Фуллеровскую Богословскую семинарию в Пасадене.
f. Семья Вагнеров пробыла в Боливии три миссионерских срока.
11. Восхождение Вагнера.
a. Ч. Питер Вагнер был одним из многих, кто последовал учению Мак-Гаврана в
семидесятых годах.
b. Мак-Гавран и Вагнер вместе преподавали экспериментальный курс, который стал
прототипом будущих курсов в американском росте Церкви.
c. Сотни студентов, пасторов и лидеров деноминаций прошли через подготовку по росту
Церкви на программах «Доктор служения» в Фуллеровской богословской семинарии.
12. Учение Вагнера о знамениях и чудесах.
a. Современная эра движения за рост Церкви началась в 1988 г., когда Вагнер опубликовал
книгу, демонстрирующую его фокус на одном из аспектов роста Церкви: рост церкви
через ________________ и ________________, или евангелизм силы (power evangelism).
b. Ранние христианские годы Вагнера определённо не были временами открытости к
движениям пятидесятников.
c. Заключительным и наиболее противоречивым был новый курс, предложенный в
Фуллеровской Богословской семинарии – MC510: Чудеса, знамения и рост Церкви.
13. Другие события.
a. Эпоха практиков.
b. Социологи и демографы.
c. Консультанты и консультация.
d. Публикации и другие средства массовой информации.
e. Новый экуменизм.
 Вы должны прочитать дополнительный материал по данной теме.
 Книга: _______________________________
От:
До:
=
.
 Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в церкви /
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применение)
Цель заключительной работы состоит в том, чтобы суммировать все, что вы изучили по
данной теме и объяснить методы, при помощи которых все это может быть применено в вашем
служении. Какова ситуация в моей церкви или в моей жизни в этой области? Что необходимо
сделать для того, чтобы применить этот материал? Каким по Вашему мнению будет результат?

The purpose of his final assignment is for you to summarize what you have learned in this course and explain ways in which it may be used in your ministry. What is the current situation in my church or life in this area?
What did you learn in this course that relates to this situation? What should be done to apply this material? What do you think the result will be?
* 10. Тема # 110 – Планирование и установление цели
Обзор темы: Цель данной лекции – научить студента планированию и процессу постановки целей. Будет
рассмотрено несколько подходов. По прохождению лекции, студен должен уметь ставить перед собой
определенные цели и планировать как для своей жизни, так и для церкви. В основании лежит исследование в
облати роста церкви. Ожидается, что студент сможет собирать данные и анализировать их, а также строить графики
по полученным данным. Будут обсуждаться факты по сбору информации, а также определенные стандарты по
отчетности.Предполагается, что студент предложит свою систему сбора информации по его церкви и сделает
письменный отчет. В лекции рассматриваются не только церкви Одесской области, но и Украины. Схемы, графики,
карты, данные и отчеты будут рассматриваться для более полного представления о росте церквей Украины.
Внимание будет акцентироваться на церквях страны, области, а также отдельных церквях города. По окончанию,
студент должен написать отчет о прошлом и сделать соответствующий прогноз на будущее.
1. Ложное представление, что мир был достигнут.
a. В настоящее время мир населяет более шести миллиардов человек, более половины из
которых никогда не слышали ________________ таким образом, чтобы принять
осознанное решение относительно Христа.
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b. Во многих местах мира церковь составляет только малую часть от всего населения и
небольшой процент общего целого.
c. Согласно ВСЦ, Церковь находится в каждой части мира, но находится ли она в каждой
________________ ?
d. Раньше считалось, что Нигерию населяют нигерийцы, Китай – китайцы, Украину –
украинцы, в каждой стране есть только одна национальность.
e. Реальность состоит в том, что государства представляют собой ________________.
f. Церковь, сильная в одном регионе или культуре, не обязательно легко приживается в
других регионах и культурах.
g. В Индии население разделено более чем на 3000 каст и племён.
h. В Заире существует 200 языков, и на 160 из них не существует перевода Библии.
i. В Папуа-Новой Гвинее существует более 700 языков.
2. Свет во тьме.
a. В 1974 г. на Международном конгрессе Мирового Евангелизма в Лозанне (Швейцария)
Ральф Уинтер делает доклад и указывает, что в то время в мире существовало более 1.7
млрд. ________________________________, из которых 87% могут быть достигнуты
только посредством ________________________________________________.
b. Кому-то необходимо пересечь культурный барьер и донести евангелие другим
культурам.
c. Это не обязательно должны быть западные миссионеры, но барьер должен быть
пересечён.
d. Он также ввёл в употребление понятия благовестие типа E-0, E-1, E-2, и E-3. (P-1,P-2,
P-3)
3. Туман (тайна). Проблема неведения.
a. В США существует более чем 350.000 общин.
b. До недавнего времени ничего не было известно о том, как эти церкви росли, жили и
умирали.
c. В самом ли деле помогли большие евангелизационные богослужения?
d. Помогли ли воскресные школы всем церквям или только некоторым?
e. Могут ли церкви выжить во внутреннем городе?
f. Насколько церковь выросла за последние десять лет, и что вдохновляло этот рост?
g. Какие части растут более других?
h. Как мы измеряем рост?
i. Мы многое знаем о том, как растут животные и растения, но очень мало знаем о
процессе роста церквей.
4. Кто видит рост?
a. Кто видит рост?
b. Большая часть так называемого «________________» не приводит к увеличению
Царства Божьего.
c. Нам часто не нравиться задавать, а тем более отвечать на вопросы о ________________.
d. До 1970 г. было проведено всего лишь несколько исследований на предмет того, как
растут церкви.
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e. Книг о росте Царства в различных странах по прежнему не хватает, и остаётся
множество областей для исследования.
f. Люди говорят проповеди, проводят занятия, общения, затрачивают деньги, крестят,
управляют организациями и делают массу другой религиозной деятельности не имея
всеобъемлющей яркой картины.
5. Что производит туман?
a. Статистические причины.
b. Управление организаций способствует развитию ________________.
c. Просмотр собственной ________________ снаружи вызывает туман.
d. Неясность в ________________ приводит к туману.
e. ________________ причины – преднамеренные причины.
f. Реклама и Реальность.
g. ________________ причины (либерализм).
6. Следствия тумана.
a. Мы измеряем только ________________, а не результат.
b. Вся деятельность считается одинаковой.
c. Наши спонсоры в неведении относительно деятельности и, поэтому, не могут быть
хорошими распорядителями Божьих ресурсов.
d. Туман замедляет процесс мирового благовестия и неспасенные люди гибнут.
7. Церковь – «тело».
a. Это хорошая аналогия для обсуждения здоровья церкви.
b. Писание учит, что Церковь есть ________________ .
c. Сходная аналогия имеется в книге Откровения 2 и 3 гл., где Иисус оценивает здоровье
семи церквей.
d. Тело может быть ________________ или ________________ . Иисус – глава, и Он
никогда не болеет.
e. Здоровая церковь, как и любой здоровый организм ________________ и
________________.
f. Эта аналогия не может касаться всех проблем и является всего лишь аналогией.
8. Восемь болезней церкви
a. ________________________________ (изменение «видов» людей)
b. ________________________________ (Синдром Чернова)
c. ________________________________ (проблема американских миссионеров)
d. ________________- ________________.
e. ________________– «Слишком дружеские отношения»
f. ________________________________
g. Задержанное ________________________________.
h. ________________________________________________ «Потеря первой любви».
9. Семь признаков здоровой церкви
a. Церковь следует библейским принципам и рассматривает ________________ как ее
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________________.
b. Церковь применяет такие евангелизационные методы, которые направлены на
________________________________.
c. Церковь, в основном, состоит из людей одной ________________.
d. У пастора есть ________________ роста и в церкви присутствует ________________
пасторское руководство.
e. Члены церкви ________________ и вовлечены в труд, направленный на рост церкви, и
используют для этого свои ________________________________.
f. В церкви соблюдается здоровый ________________ между малыми группами и
группами общения внутри общины.
g. Церковь достаточно велика, чтобы ответить на ________________ и ________________
своих членов и осуществлять философию ее служения.
10. Планирование
a. ________________ настоящее положение дел.
b. ________________ то, что вы будете делать
c. ________________ организацию
d. ________________ на самых важных решениях.
e. ________________________________ на то, чтобы понять какова реальная проблема.
f. ________________ побольше вариантов для решения проблем.
g. ________________________________в том, что в вашем решении присутствует то, что
поможет решить проблему.
h. ________________ систему обратной связи, чтобы увидеть эффективность разрешения
проблемы.
i. Парадигмы
j. Неемия.
k. ________________ .
l. Процесс планирования
m. Планирование для служения
n. Элементы плана служения.
o. Между менеджерами и лидерами существует большое отличие.
p. Написание плана.
11. Бог считает людей.
a. Во 2 Царств 24:1-10 царь Давид считает людей, способных к сражению. Здесь мы
встречаемся с неугодным Богу использованием чисел.
b. В книге Чисел ________________ производится по повелению Бога.
c. Лука в книге Деяний апостолов описывает ________________________________ в
числах.
d. Матфея 25:14-30 представляет ________________ в числах.
e. Есть то, что можно измерить, и то, что измерить нельзя.
f. Числовые оценки полезны в оценке эффективности и планировании стратегий.
g. Количественный рост должен ________________ здоровью и быть его индикатором.
h. Когда дерево приносит плод никто не может видеть как происходит процесс роста.
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i. Мы желаем избежать любого ошибочного представления о спасении по делам.
12. Другие люди собирают информацию для планирования.
a. Можно приобрести демографическое исследование.
b. Большинство деноминаций проводят демографические и психографические
исследования.
c. Мак-Дональдс проводит исследование:
d. Фирмы проводят маркетинговые исследования и собирают информацию, на которой
основывают будущие решения.
e. Если это важно и полезно для бизнеса, то не должна ли Церковь быть ещё более
обеспокоенной успехом её «дела» мирового благовестия.
f. Нет ничего греховного в том, чтобы быть «________________» в приобретении
учеников.
g. Нет ничего «________________» в беспорядочной работе.
13. Общая.
a. Название церкви.
b. Имя пастора.
c. Телефон.
d. Адрес.
e. Дата создания.
f. Тип церковного здания. Максимальное количество посадочных мест в здании.
g. Количество людей, проживающих на расстоянии пятнадцати минут ходьбы от здания.
h. Тип людей в сообществе.
i. Конкурирующие и альтернативные церкви.
14. Количество членов за последние десять лет.
15. Посетители воскресной школы за последние десять лет.
16. Крещения и количество членов, присоединившихся за последние десять лет.
17. Коэффициент роста за последние десять лет.
18. Проект веры на будущее.
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19. Графики (5).
20. Чётко выраженная философия служения.
a. Сформулируйте философию служения и то, как она будет осуществляться.
21. Таблицы.
22. Область.
 Вы должны прочитать дополнительный материал по данной теме.
 Книга: _______________________________
От:
До:
=
.
 Ваше мнение насчет того, что говорит автор. (согласен / не согласен / польза в церкви /
применение)
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Цель заключительной работы состоит в том, чтобы суммировать все, что вы изучили по
данной теме и объяснить методы, при помощи которых все это может быть применено в вашем
служении. Какова ситуация в моей церкви или в моей жизни в этой области? Что необходимо
сделать для того, чтобы применить этот материал? Каким по Вашему мнению будет результат?

The purpose of his final assignment is for you to summarize what you have learned in this course and explain ways in which it may be used in your ministry. What is the current situation in my church or life in this area?
What did you learn in this course that relates to this situation? What should be done to apply this material? What do you think the result will be?
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III. Assignments
* 01. Задание №: 100.docx
Фамилия
Одесская Богословская Семинария
Имя
Отчество
Сегодняшняя дата
1. What is the church? What elements are absolutely necessary in order to be able
to call a group of Christians a church?
2. When is a group of Christians not the church?
3. What biblical foundation do you see for the idea of a “denomination” or
“union?” Why do you think such forms of organization are good or bad?
4. What are some of the dangers of thinking that we are the only Christians or the
only ones that God is working through?
5. What are some indirect ways to measure if a Christian is loving? Honest?
Longsuffering? Patient? Mature?
6. The church has traditionally valued art in the form of music, poetry, and
architecture. This is seen in church building design, church music, sermon style,
Christian literature, and Christian styles of dress and physical appearance. If
Christianity has traditionally embraced art in the communication of the gospel, how
many videos does your church have on You-Tube? If you asked church leaders for
money so you could post Christian things to You-Tube, how would they respond?
If they gave you their blessing and resources, what three things would you put on
You-Tube?
7. What changes in technology make the modern study of Church Growth
possible?
8. What factors do you feel have most affected the number of missionaries sent and
the growth of Christianity in the world in the past 20 years?
9. How are things different today for the church, than during the time of
Communism? What “new” possibilities exist? Do non-Christians view the church
differently today than they did during the Communist period? If so, why?
10. Peter Wagner and Christian Schwartz list some signs or characteristics of a
healthy church. Explain what they mean by the list they give.
11. Which is better, 10 good Christians or 100 bad Christians? Why is it not
possible to separate quality and quantity?
12. Who was Donald McGavran? How did he contribute to the study of the growth
of the church?
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13. Write the definition given for Church Growth in class. Explain what is meant
by this definition in your own words.
14. List some objections and myths some people give to the idea of Church
Growth.
15. Explain what is meant by the idea that Christianity has a “Social Mandate.”
16. Explain what is meant by the idea the Christianity has an “Evangelistic
Mandate.”
17. Explain what is meant by the difference between being “busy” for God,
compared to the idea of “results”. Give some examples to show why God is
interested in the result of the harvest.
18. What is a “focus or concentration of ministry”? How does this idea apply to a
church, and how does it apply to an individual?
19. Explain the three main factors that determine our concentration of ministry.
20. List some of the factors in Paul’s life that shaped his concentration of ministry.
What are the gifts, talents, abilities, and opportunities God has given you? What is
your best service for God?
21. McGavran said, “People like to become Christians without crossing cultural or
linguistic barriers.” What does he mean by this statement? With the exception of
“sin,” how are non-Christians culturally or socially different than Christians?
22. How does your church communicate the ideas it thinks are important? (through
events, symbols, its use of money, etc.)
23. Explain the biblical foundation why all Christians are “priest.”
24. Explain the difference between the idea of Christian as “receivers” of ministry
and that of Christians as “doers” of ministry.
25. Explain what it mean when we say that each Christian has a “Spiritual gift.”
Explain 1 Peter 4:10 and 1 Corinthians 12:7.
26. Make a list of the spiritual gifts found in the Bible. Make a second list of the
gifts that you expect to see in your church today. What is your reason for the
difference between these two list?
27. Explain a plan how you might teach people in your church about the spiritual
gifts God has given them and how they might begin to use those gifts for serving
God.
28. What is “assimilation?” What activities can your church do to help with the
process of assimilation?
29. Explain the three ways people come into the church and go out of the church.
30. List and explain the five types of evangelism.
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31. Explain the “Engle Scale” and how it may be helpful in your church.
32. Explain the difference between the “Universal” church and the “Local” church?
Which idea is most important? In what areas is one more important than the other?
33. Who was Paul Yonggi Cho? List and explain seven problems Cho had with
small groups.
34. Explain how order and structure exist in the church to help us accomplish the
purpose of the church. Why must structure changes with size?
35. Explain, in detail, the difference between “large groups” and “small groups.”
36. Explain the “cell structure” model of the church.
37. Using the 12 steps described in class, explain in detail how you would create or
add groups in your church. (This should be several pages.)
38. Read: Основы роста Церкви, Хантер Summarize what the author said. What ideas did
you think were most helpful? In what areas do you disagree or think the author was wrong? How may you
use what the author said or what was presented in this chunk in your church?
39. Read: Естественнтый рост обшины, Шварц, Кристиан А. Summarize what the
author said. What ideas did you think were most helpful? In what areas do you disagree or think the
author was wrong? How may you use what the author said or what was presented in this chunk in your
church?
40. Read: Большое служение малых групп Summarize what the author said. What ideas
did you think were most helpful? In what areas do you disagree or think the author was wrong? How may
you use what the author said or what was presented in this chunk in your church?
* 02. Задание №: 100.docx
Фамилия
Имя
Одесская Богословская Семинария
Отчество
Сегодняшняя дата
1. Что такое Церковь? Каковы необходимые элементы должны быть присущи
группе христиан, чтобы их можно было назвать Церковью?
2. В каких случаях группу христиан нельзя назвать Церковью?
3. Какие библейские основания Вы можете привести в поддержку идеи
“деноминации” или “объединения”? Как Вы думаете, такие формы
организации управления хорошие или плохие?
4. Какова опасность думать, что мы единственные христиане, через которых
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Бог работает?
5. По каким признакам можно узнать, что христианин любит? Честный?
Страдает? Долготерпит? Зрелый?
6. Церковь всегда ценила искусство в форме музыки, поэзии и архитектуры.
Это можно наблюдать в зданиях церкви, церковной музыке, стиле проповеди,
христианской литературе, а так же в том как выглядят внешне сами
христиане. Если христианство традиционно стремилось использовать
современное искусство с целью донесения Евангелия другим, то сколько
видео-роликов выставила ваша церковь на You-Tube? Если бы Вы попросили
у церкви деньги на то, чтобы выставить определенные ресурсы на You-Tube,
каким был бы ответ церкви? Ели бы церковь Вас благословила на это и дала
Вам средства, то какие три ресурса Вы выставили бы на You-Tube?
7. Какие изменения в технологиях улучшают современное изучение роста
церкви?
8. Каковы факторы, по Вашему мнению, более всего влияют на количество
посланных миссионеров и рост христианства в мире за последние 20 лет?
9. Чем сегодняшняя церковь отличается от церкви времен коммунизма?
Какие существуют новые возможности? Рассматривают ли сейчас
неверующие церковь по-другому, чем это было во времена коммунизма?
Если да, то почему?
10. Питер Вагнер и Кристиан Шварц перечисляют характеристики здоровой
церкви. Объяснить, что они подразумевают под этими характеристиками.
11. Что лучше: 10 “горячих” христиан или 100 “теплых”? Почему
невозможно разделить качество и количество?
12. Кто такой Дональд МакГавран? Каков его вклад в изучение роста церкви?
13. Напишите определение роста церкви, данного на лекции. Поясните
определение своими словами.
14. Перечислите мифы, существующие относительно роста церкви.
15. Поясните идею “Социального мандата”.
16. Поясните идею “Евангелизационного мандата”.
17. Поясните, разницу в идеях “занятости” для Бога и “результата”. Покажите
на конкретных примерах, почему Бога интересуют результаты жатвы.
18. Что такое “фокус служения”? Как эта идея применима к церкви, к
отдельно взятому человеку?
19. Поясните три главных фактора, которые определяют нашу концентрацию
в служении.
20. Перечислите некоторые факторы из жизни ап.Павла, которые
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сформировали его концентрацию в служении. Какие дары, таланты,
способности и возможности Бог дает Вам? Какое в Вашем случае лучшее
служение Богу?
21. МакГавран сказал: “Людям нравится становиться христианами не
пересекая культурных и языковых барьеров”. Что он имел ввиду под этим
утверждением? За исключением понятия “грех”, как неверующие отличаются
от верующих в культурном и социальном смысле?
22. Как церковь доносит до людей важные для нее идеи? (через события и
праздники в церкви, символы, использование ресурсов и т.д.)
23. Дайте библейские основания понятию “Священство всех верующих”.
24. Поясните разницу между христианами, которые являются “получателями”
в результате служения и христианами “делателями”.
25. Что значит, когда мы утверждаем, что каждый христианин наделен
“духовным даром”? Поясните 1 Петра 4:10 и 1 Коринфянам 12:7.
26. Сделайте список духовных даров из Библии. Сделайте второй список
духовных даров, проявление которых Вы ожидаете сегодня в церкви. Если
списки отличаются, то каковы Ваши основания для этого?
27. Опишите план того, как Вы будете учить членов церкви о том, что у
каждого из них есть духовный дар и они должны использовать их в служении
Богу.
28. Что такое “ассимиляция”? Что церковь может сделать в этом процессе?
29. Опишите три пути, посредством которых люди попадают в церковь и
выходят из нее.
30. Перечислите и поясните пять типов евангелизма.
31. Поясните “шкалу Энгеля” и как она может быть полезна церкви.
32. Поясните разницу между поместной и вселенской церковью. Какая идея
наиболее важна? В каких областях одна более важна, чем другая?
33. Кто такой Йонги Чо? Перечислите и объясните семь проблем Чо
относительно малых групп.
34. Поясните, как порядок и структура церкви могут помочь в достижении
целей. Почему структура должна меняться с увеличением размера церкви?
35. Детально объясните разницу между “большими” и “малыми” группами.
36. Поясните “ячеечную” модель церкви.
37. Используя 12 шагов, данных в лекциях, детально опишите создание или
добавление групп в вашей церкви (ожидается ответ на нескольких страницах).
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38. Прочитать: Основы роста Церкви, Хантер. Суммировать то, о чем говорит
автор. Какие идеи на Ваш взгляд полезны? С чем Вы не согласны и в чем автор не прав по
Вашему мнению? Что можно было бы использовать в Вашей церкви?
39. Прочитать: Естественный рост обшины, Шварц, Кристиан А. Суммировать
то, о чем говорит автор. Какие идеи на Ваш взгляд полезны? С чем Вы не согласны и в чем
автор не прав по Вашему мнению? Что можно было бы использовать в Вашей церкви?
40. Прочитать: Большое служение малых групп. Суммировать то, о чем говорит
автор. Какие идеи на Ваш взгляд полезны? С чем Вы не согласны и в чем автор не прав по
Вашему мнению? Что можно было бы использовать в Вашей церкви?
Document1
21 March 2016