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What contribution do gospel movements bring to our cities? Here’s a new video from 2020birmingham explaining how the gospel flourishes through collaboration in church-planting.
‘Contextualization is not – as is often argued – ‘giving people what they want to hear.’ Rather, it is giving people the Bible’s answers, which they may not want to hear, to questions about life that people in their particular time and place are asking, in language and forms they can comprehend, and through appeals and arguments with force they can feel, even if they reject them.’
Tim Keller, Center Church, chapter 7 Intentional Contextualization
What do we need to grasp to be effective ministers of the gospel in a city?
1. Cities are the future
Today for the first time in human history over half of the world’s population live in cities. The UN estimate in World Population Prospects that by 2050 the world will be 68.7 percent urban.
Stephen Um & Justin Buzzard in their book Why Cities Matter write ‘never before have cities been as populated, powerful, and important as they are today. . .cities shape the world because what happens in the cities spreads.’
2. Cities never stay the same
Um & Buzzard point out a second feature of cities – the pace of change. ‘Nothing ever stays the same in cities. There is constant movement.’ A city like Birmingham has changed beyond recognition in the 40 years I have lived here. It looks different, feels different and thinks differently. It takes time, insight and skill to answer the question ‘what do I need to know to most effectively love and communicate Christ to my city both now and for the next 20 years?’
3. Ministry in cities is complex
One final observation worth highlighting from Um & Buzzard, ‘cities are populated with people of various cultures, different worldviews, and different vocations. Cities force individuals to refine their cultural assumptions, religious beliefs, and sense of calling.’
That raises important questions: what is the future of my particular city? What kinds of opportunities does urbanisation present for the gospel? What does it mean for our church to be a church for the city?
Meeting the challenge
If cities are growing in size, power and influence and if cities are always in a flux of change and if cities are ever-more diverse in assumptions and beliefs then the church must come together to face the challenge and to find answers to the issues we face.
2020birmingham will be holding its 2015 annual conference entitled City of the Future on the 10th March here in Birmingham. And the issues in this post form the heart of our conference agenda. Which ever city you represent why not come along and learn together how better to reach and serve our city now and into the future.
Which means that if we are to reach our city with the gospel of Christ we will need to establish churches and ministries that are committed to the city and that can also effectively engage the people of the city. The future of the city is therefore our theme because it has never been more important to discern all that is required to contextualise the never-changing gospel in an ever-changing city.
At this year’s 2020birmingham conference we will ask:
- What are the challenges and opportunities?
- What does the church need to do and be?
- What does it mean to serve the good of the city?
- What might it look like to not just live in the city but to love it now and in the future?
This year’s 2020 conference will equip you and your church to better understand what lies ahead so that, with humble confidence, we can do effective ministry now and in the coming years. We want to cultivate ministries that both honour God and bless the lives of those who live in our great city.
We are delighted that the Rt. Revd. David Urquhart, Bishop of Birmingham will be one of our speakers.
‘From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands. God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us.’ Acts 17:26-27
2020birmingham is a catalyst for church-planting in our city seeking to assist in the planting of 20 new churches in our city between 2010 and 2020. For a brief introduction to the story so far visit Momentum. We are also part of City to City Europe.
In an earlier post we reflected on the fact that the virtue of compassion belongs, properly and uniquely, to a Christian worldview. In this second and concluding post we consider our response to the call of the gospel to live out lives of compassion.
Compassion: Our virtue
No wonder Brian Borgman in his book Feelings and Faith insists the Lord Jesus is our pattern for compassion. We need not only to see people as he saw them but feel for them as he felt for them.
How is compassion something that we can cultivate? Without doubt it is a deep reflection on the gospel of Christ that produces and promotes compassion within us. Tim Keller argues ‘to the degree that the gospel shapes your self-image, you will identify with those in need.’ Once I consider that Jesus was moved to meet my need I begin to see that others share my neediness and I can choose to cultivate compassion wherever I see need.
A Christianity without compassion is a Christianity unmoved by the gospel and where there is little or no concern for a world in need there can be little of Christ in our hearts. It’s quite possible for even a prophet of God to fail in this regard. Human nature, unmoved by the gospel will, like the prophet Jonah, place limits on those for whom we ought to be concerned. Jonah was indifferent to the fate that awaited the people of Nineveh when sent by God to warn of impending judgement. That God was a God of compassion was a cause of complaint because the heart of Jonah was not shaped by the heart of God. So much so that when the Ninevites repented and God’s anger was assuaged Jonah’s anger only grew! As far as Jonah was concerned God’s compassion ‘ seemed very wrong, and he became angry. 2 He prayed to the Lord, ‘Isn’t this what I said, Lord, when I was still at home? That is what I tried to forestall by fleeing to Tarshish. I knew that you are a gracious and compassionate God, slow to anger and abounding in love.’ (Jonah 4:1-2, NIV). My problem, Jonah concedes, is that you are a God of all compassion.
Compassion: A unique opportunity
Bruce Sheiman isn’t the first to see something unique in the kind of love shown by Jesus and his followers. Emperor Julian (332-363 AD) was the last Roman Ruler to persecute Christians yet even he could not fail to recognise that a love shaped by the cross of Christ is radical. He wrote of how the cause of Christianity ‘has been specially advanced through the loving service rendered to strangers, and through their care for the burial of the dead. It is a scandal there is not a single Jew who is a beggar, and that the godless Galileans care not only for their own poor but for ours as well; while those who belong to us look in vain for the help that we should render them.’
Brian Borgman invites us to join him in praying; ‘May God the Father, who is full of compassion, and the Lord Jesus who is our model of compassion, fill us through the Holy Spirit with the holy emotion of compassion that compels us to relieve suffering, misery, loneliness, and lostness wherever we can. When we do that, people will see Jesus.’
Richard Dawkins can’t stay out of the headlines for long. Mostly recently, Dawkins has caused a stir when tweeting in reply to a woman expressing her moral dilemma. What would she do if she discovered she was pregnant carrying a child with Down’s syndrome? Dawkins volunteered his judgement and his answer is a sobering one; ‘abort it and try again. It would be immoral to bring it into the world if you have a choice.’ A considerable disquiet ensued and Dawkins offered a speedy clarification writing it would be ‘immoral from the point of view of the child’s own welfare.’ There is an obvious and evident lack of compassion in Dawkins’ reductionist argument. But as he is quick to point out his argument is a rational response from his atheistic perspective. ‘Those who took offence because they know and love a person with Down’s syndrome, and who thought I was saying that their loved one had no right to exist, I have sympathy for this emotional point, but it is an emotional one not a logical one.’
Compassion: An unexpected virtue
At the other end of the Atheistic spectrum is author Bruce Sheiman. His book, An Atheist Defends Religion, certainly has a title designed to grab your attention and Sheiman’s book is unusual in its defence of religion. We might go so far as to say a lone voice amidst the hubbub of a more militant atheism vocal in its refusal to recognise that religion is capable of making any positive contribution to advancing the welfare of human-kind. So why is Sheiman moved to write a more generous estimation of a life lived for God? Not least because he recognises that Christ’s coming into the world paved the way for a brand new view of humanity. Apart from Jesus the world would have looked very different. In his historical survey Sheiman concludes that before Christianity ‘a commitment to human dignity, personal liberty, and individual equality did not previously appear in any other culture.’ It was a distinctly Christian view of humanity that led to a radical acceptance of the place and need of others. ‘Once we see ourselves as free individuals, and to the extent that we understand that we are all creatures of one God, we understand that freedom and dignity are the right of all people.’ Here’s an observation from outside of the church – Jesus’ followers committed to seeing the world differently and that included how they chose to view and treat others, especially those in need. In this article I want to explore briefly one particular expression of that impact – the place of compassion. Put simply, the gospel calls on us to feel something for those who are less fortunate than ourselves and that in turn leads to action.
Compassion: The supreme virtue
Jesus saw people as no-one had ever seen them. C.H. Spurgeon said ‘If you would sum up the whole character of Christ in reference to ourselves, it might be gathered into this one sentence, “He was moved with compassion.” And J.C. Ryle observes ‘It is a curious and striking fact, that of all the feelings experienced by our Lord when upon the earth, there is none so often mentioned as “compassion”. Nine times over the Spirit has caused the word ‘compassion’ to be written in the Gospels.’ The Bible word we translate as compassion describes, first of all a feeling, an emotion that comes from the heart (or more literally the bowels!) and so Jesus was moved by feelings of concern and sympathy. Those feelings compelled him to come to the aid of those in need. A quick word-search and we might remember the compassion Jesus showed an ostracized leper when he not only healed but first touched the unclean man (Mark 1:40-42), or his decision to delay his entrance into Jerusalem because of the cry of two blind men (Matt. 20:29-34). Jesus weeps with Mary and Martha over the death of Lazarus (John 11:32-36) and he is moved more by the fate of those who stood under God’s judgement than his own on his journey to the cross (Matt.23:37). There never was a heart like his.
This is the final post in a three part series interacting with Ray Evans’ book Ready, Steady, Grow. In the first post I reviewed this very helpful book looking at how to grow your church, in the second post I suggested three reasons why a church might not grow that were not the focus of his book and in this final post I ask three further questions related to the issue.
4. Is growth always desirable?
Another suggestion, woven into the structure of the book is that churches progress if they go from small through to large, and that this is the best way to grow. Evans argues ‘the wise use of scarce resources (money, time and ability) means that growing a large church may be better than developing many smaller churches, all of which need gifted speakers and leaders to take them forward.’ I don’t find the logic of the argument compelling. Further thinking needs to be given to considering the question of whether growing large churches is the way to maximise gospel effectiveness. Whilst some churches remain medium to awkward size because they can’t grow, others remain that size because they choose to give away growth. The approach our church has taken in Birmingham, along with a number of others in the city, has been to pursue growth through multiple church-planting. The result has been the multiplication of gospel witness as we minister in more communities across the city. By working closely together we also ensure ideas, resources and vision can be shared. We reach many more people, raise up many more leaders and mobilise many more members into ministry than we could as a single congregation. It is a decision to grow, but to grow through multiplication, and is a decision at the same time not to grow quite as much as a mother church.
5. Is growth achievable given our current resources?
Evans says ‘great leadership is about character and skills combined.’ True enough, but for growing a church, a third aspect of great leadership cannot be overlooked, and that is gifting. Ready, Steady, Grow does not address to what extent the reason a church does not grow is the God-given limitations of the leadership. I use the word limitation advisedly because I do not want to suggest in any way that a limitation is a failure. Do some churches grow because God not only gives gifts but the measure of a gift? We ought to expect leaders to be leading to their full potential, and yet be leading different sized churches. We ought to expect the gift-mix that God has given different leaders to enable them to serve congregations with different dynamics.
Leaders can be made to feel guilty if their churches are not growing – how many dread the question ‘how many attend your church?’ Measure of gifting can be a blind-spot in thinking. Some leaders have simply been unable to recognise that reality. It’s not an easy thing to recognise our own limitations, and that perhaps the greatest barrier to further growth might be me!
For some churches, if the desire of a congregation is growth through to large church, a leader may need to demonstrate leadership by appointing someone more gifted to pastor a larger church. Learning to lead may well mean leading through the leadership of others.
6. How important is contextualisation for church growth?
One significant factor in growing Biblical churches that is not the focus of Evans’ book is contextualisation. Many churches don’t grow because they (no longer?) are able to effectively engage their communities. The apostle Paul memorably wrote ‘I have become all things to all people so that by all possible means I might save some.’ Until and unless we recognise this issue, growth will be limited.
Tim Keller has commented that ‘culture is complex, subtle, and inescapable.’ The consequence is that if we want to grow our churches, we must always be deliberately thinking about our culture. Keller concludes: ‘No church can be all things to all people. There is no culturally neutral way of doing ministry. The urban church will have to choose practices that reflect the values of some cultural group . . .nevertheless, the ever-present challenge is to work to make urban ministry as broadly appealing as possible and as inclusive of different cultures as possible.’
If our churches are to grow, sooner or later we need to help leaders engage with culture and contextualise faithfully to their ever-changing communities.
The contents of this series first appeared as a review for Foundations Journal.
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