My son, Jonah, is 9 years old and extremely creative and inventive. He loves music with a beat. He loves rap, techno, and groove. His two favorite rappers are Lecrae and Toby Mac. He also wants to be the first person to create wings so he can fly. A year ago, he spent months gathering feathers together that he would find in our back yard. One day, he borrowed my duct tape and some sticks. A few hours later he emerged with a set of wings. A month ago, he tried to fashion our car’s dash protector into wings. In honor of Jonah, I am sharing some videos that are worth your time.

In this day and age in which church planting movements are commonplace across the landscape of America, the formula for an “effective” church plant often involves identifying a charismatic, extroverted, educated (theological), magnetic, young, passionate, visionary, dynamic, eloquent man who can draw together and lead a team of followers to accomplish the fulfillment of his masterfully developed vision/mission while teaching in a “relevant” style. I’ve been taught this principle; I’ve read about this principle. However, I’ve seen this principle implemented. I question whether this is in conformity to Scripture from both the perspective of qualifications and practical leadership.

First, the primary qualifications required for a church planter are (a) personality, (b) education, (c) speaking, and (d) strong leadership/administrative skills. Interestingly, you will find none of these as qualifications for a church planter in Scripture. A first qualification found in Scripture would be gifting, having been given as an apostle gift to the church. Unfortunately, many churches neglect or deny the existence of this gift to the church, ignoring passages like Ephesians 4:11-13 and giving these gifted individuals the option of either being misidentified and misunderstood within the church or venturing out independently to plant churches (which is not as effective as being sent and connected). Assuming the church planter would exercise oversight within the church, another qualification would be that of being “above reproach”. 1 Timothy 3 and Titus 1 flesh out this qualification for an overseer of the church in both character (rather than personality) and handling doctrine (i.e. teaching, refuting, correcting, etc. which can be aided by education). So, in view of Scripture, the primary qualifications of a church planter would be gifting (apostle) and being “above reproach” in character and handling doctrine.

Second, the primary leadership style required of the church planter is leading from “above”. The church planter is the man with all the answers; vision is given, programs are implemented, people are utilized to implement the vision (primarily involving the Sunday service, although that is a gross generalization). In contrast, the Biblical vision is leadership from “below“. Jesus taught that whoever desires to be great among his followers, must be a servant of His followers, even a sacrificial slave (Matthew 20:25-26). According to Philippians 2:5-8, this kind of posture extends to all followers of Christ. Jesus humbled himself to become a human. Rather than becoming our equal, He took on the form of a sacrificial obedient servant. All followers of Christ, especially leaders, are to become accustomed to the view from “below”.

In addition, rather than being “strong” leaders, followers of Christ are to boast in their “weakness” so that the power of Christ might reside in us, for when we are weak, we are strong (2 Corinthians 12:9-10). Even those with the gift of “leadership/administration” must recognize that the gift is from God and lead diligently from His resources entrusted to them in order to serve others (Romans 12:8; 1 Peter 4:10). Apostles (and the other 4 equippers) function primarily as those who equip the body of Christ for ministry (literally “service”). Effectively, apostles are servants who equip the body to serve, helping them to understand and live their Biblical mandate (Matthew 24:14; 28:18-20). Rather than helping the body to understand and implement their vision, leaders are to equip the body in such a way that they are caught up in the story of God revealed in Scripture, partnering with Him in the renewal of all things (Revelation 21:5; Colossians 3:9-10) as servants of the kingdom of God (and its King; John 18:36) as it spreads like yeast through dough (Matthew 13:33).

I appreciate this video from one of my favorite restaurants: Chipotle. It emphasizes the importance of developing a sustainable food system. It’s one of the reasons that we will choose Chipotle as a family, not to mention their emphasis on local organic produce. Quite simply: better choices = better stewardship…

Six years ago, I was going through an especially painful season of life when I happened across the song Blessed Be Your Name by Matt Redman. The words of the chorus are taken from Job 1:21 and deeply ministered to my heart, especially in view of all that Job endured. I wrote Matt an email expressing how much the song impacted me and his daughter wrote me back expressing thanks for the kind words. At the time, I had no inkling of the pain and difficulty ahead for our family over the next six years. Because of this, the song is even more rich and profound today. My wife recently found this video, which we think beautifully expresses the essence of the Scripture and song.

I heard this song live last Sunday while visiting New Life Church in Colorado Springs with the Bowens and it deeply resonated with me lyrically, musically, emotionally, and theologically.

A profound video that conveys holistic worship in four minutes.

As a leader within the church, I’ve taken note that, quite often, our theology is shaped and reshaped by our language and culture rather than our theology shaping and reshaping our language and culture. Below are a few common examples.

The common cultural vernacular is “going to church” on Sunday which implies that the church is a structure, building, or place to which one travels to for an event. This type of language has created a cultural dichotomy in which ones attend a weekly event (“church”) and, yet, live in conformity to the world rather than being conformed to Christ. The Biblical concept is “being the church” (disciples of Jesus), whether gathered (Acts 14:27; 1 Corinthians 11:18) in a certain locale (usually in a city [Acts 8:1; 1 Peter 5:13] or home [Romans 16:3-5; Colossians 4:15]), sometimes for a particular purpose (i.e. the exercising of gifts; 1 Corinthians 14), or dispersed throughout a region (Acts 9:31) or the world (Ephesians 1:20-21). This places an emphasis on being disciples of Jesus who living in constant communion with Him and with other disciples of Jesus.

The common cultural vernacular equates “salvation” with a point in time “event” (i.e. I was “saved” when…) with future ramifications (“heaven”), which is an incomplete and imprecise view of salvation. This type of language can often overemphasize “heaven” and create a dichotomy in which ones may have experienced an event (“salvation”), yet, live in conformity to the world because the need for deliverance has been accomplished and their eternal destiny is secure. The Biblical concept equates “salvation” with a process which has a beginning point with ongoing ramifications (“were saved” – salvation past; Romans 8:24 and “are being saved” – salvation present; 1 Corinthians 1:18) and its eventual culmination/completion (“will be saved” – salvation future; Romans 5:9). When we receive salvation (past), we enter the kingdom of God and receive eternal life (present) which has profound present and future ramifications; this concept emphasizes the rule and reign of Christ as we live in relationship to our King/Rabbi as His disciples, being conformed into Christ-likeness until the day He returns. In the present, we live as His emissaries proclaiming and incarnating the kingdom of God as it spreads throughout the earth and participating with Him in the renewal of all things.

The common cultural vernacular equates “missions” with sending ones internationally in order to proclaim the good news about the kingdom and make disciples. This kind of language has the potential to create a special class of disciple (“missionaries”) akin to the concept of “sainthood” which, likewise, creates a special class of believer, deifies “holy” believers, and denies the Biblical concept that all followers of Jesus are “saints” (Romans 1:7; 1 Corinthians 1:2; Ephesians 1:1; Philippians 1:1; Colossians 1:1-2). It often forms a dichotomy in which followers of Christ send out “missionaries” who make disciples while neglecting the command to make disciples in their locality. The Biblical concept of “making disciples” is a command for every follower of Christ to proclaim the good news about the kingdom of God locally, regionally, and throughout the earth (Matthew 24:14; Matthew 28:18-20; Acts 14:21) with intentionality until every people, tribe, nation, and language has had opportunity to hear, repent and believe. This concept ensures the equal responsibility of all disciples to make disciples.

The common cultural vernacular equates “worship” with “music” (i.e. “worship was great today” or “the worship was too loud”). This kind of language creates a dichotomy in which ones can participate in singing songs with Christ followers; however, continue their lives seemingly unchanged or affected by the experience. The Biblical concept equates “worship” with bowing down in submission, surrender, and allegiance (Psalm 95:6), sacrifice (Hebrews 10:1; Hebrews 13:15), devotion/awe (Hebrews 12:28-29), and ascribing worth to an object (God or idol/god) (1 Chronicles 16:29). Holistic worship encompasses all of life and is trans-formative (Romans 12:1-2).

I would like to clarify that I’m not advocating that the elimination of such terminology or vernacular. Rather, I am advocating the examination of our vernacular and, quite possibly, the reshaping of our vernacular, in order that our terminology reflects our theology more accurately. For example, over the last decade the concept of missions has been superseded by the broader concept of living missionally. Terminology has shifted as theology has shifted.

Q: What are other examples that you have experienced/pondered?

Q: How might we reshape our language in order to fully reflect our theology?

A humurous slight at consumerism in the days of Jesus

Acts 2:42-47  They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.  ⁴³ Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles.  ⁴⁴ And all those who had believed were together and had all things in common;  ⁴⁵ and they began selling their property and possessions and were sharing them with all, as anyone might have need.  ⁴⁶ Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart,  ⁴⁷ praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.

A singular word knits this passage together; it is found in verse 42 and then, again, in verse 46…

(Gk. preskarterew) “to be devoted” – however, here we see it in the form of a participle – so it should be rightly translated “to be continually devoted.”  This early community had a clear since of what they were to be devoted to – these things were continually integrated into their way of life. In verse 42, this Greek word is used to set the stage, revealing what this early community was devoted to… In verse 46, it is used to bring back to mind what was stated in verse 42 but with a view to praxis, a picture of how they practiced communal life.

Two things to which the 1st century church was continually devoted (v.42):

1. Continually devoted to the apostles’ teaching: they followed the teachings and commands of Jesus, having adopted his way of life as disciple makers
2. Continually devoted to the fellowship
   1. The breaking of bread (commemorating the Passover feast/communion)
   2. The prayers (unified, communal prayer)

Community marked by:

1. Reverential Awe [at the working of God in their midst] (v.43)
2. Community/Unity [together and had all things in common] (v.44)
3. Sacrificial Love [as needs arose, sold their property/possessions] (v.45)

(v.46) restating/reminder – continually devoted – each day – one mind (unified prayer) in the temple (large group), breaking bread from house to house (small groups), they were taking meals together with:

1. Gladness (full of exaltation and joy)
2. Sincerity of heart
3. Praising God

Having favor with all the people (season of grace [gk. charin])

(v.47) …and the Lord was adding to their number DAY BY DAY those who were being saved.

Below is the audio (mp3) of the teaching this excerpt was taken from…

Download audio file (The_Worshiping_Community)

An interesting satire on the consumeristic life we to which we are all entitled