Ministering to the So-Called “Generation Gap”

June 5, 2009

My wife, Tracy Mickle, who is a keen observer of how we do ministry, offers her thoughts here on “Ministering to the So-Called ‘Generation Gap.'”

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One of the significant challenges facing most churches is what many people are calling today “the generation-gap.” This generation-gap refers to those who are approximately between 20 and 35 years of age. Churches today find themselves concerned and perplexed as they seem to have a harder time drawing, connecting with, and maintaining this age group. Because I find myself within this age group, and have friends who are there too, I would like to comment on some of the methods churches have used to try to appeal to this group.

The usual wisdom of today in dealing with this enigmatic group has been to try to make church less formal, more approachable, and more relevant. In short, churches have tried to become friendlier and less austere. While some of this is probably appropriate and good, discussions I have had with many of my friends and acquaintances shows that this is not always the best way to reach out to these singles, students, and young professionals.

I have been very surprised to find that most people my age want the same things I want! They find church too informal with not enough hymn-singing; music that is too loud, and a real lack of reverence in many of our evangelical churches. Lest we think this is only coming from people who grew up in Christian homes and evangelical churches, I recently had a very interesting conversation with some friends who could be categorized as “seekers.” While they are attending a very contemporary church, they are disappointed in the overly relaxed atmosphere, informal dress of the congregation, and a general lack of awe and reverence they would expect to find in a church. After all, they believe church should look different then the everyday world in which we live. Among the population of “churched” young adults, one can find a similar sentiment. After a difficult church split at my home church in Pennsylvania, there are still young adults wandering around visiting churches and wishing they could find some place that “sings a few more hymns.”

What are we to make of all of this? After all, aren’t we giving people what they want when we try to “meet them where they are?” I am no church-planting or church-growth expert, but let me humbly suggest some points to ponder based on my own observations.

First, most people want to feel a sense of awe and reverence when they attend church. While we would all agree that everyday and every event in a Christian’s life is “sacred” (we must avoid at all costs the dichotomy of sacred verses secular in our lives), it is also appropriate to set aside the time that we meet with God’s people to worship corporately the living and all-powerful God of the universe as a special time. We want to approach and treat this time with the respect it deserves. Perhaps we all should consider entering the sanctuary with a more reverent attitude. Maybe we need to tone down our loud conversations and boisterous laughter and focus on preparing our hearts for worship. Fellowship and enjoying one another’s company is wonderful, but maybe some of the noisier parts of that should be left for after the service is over. Some formality in the structure of our services also gives people a sense of routine and tradition. It is a connection with the saints of the past as well as a foundation upon which to plant our feet for the future.

Second, in my experience it is not true that young adults only want to sing choruses. Most people I speak with would enjoy a blended service, but we typically find the blend to be rather out of balance. My experience with blended services is that there is usually a ratio of about 80-90% choruses and 10-20% hymns. While everyone agrees that there are some excellent choruses and modern worship music out there, we would like to see a more balanced approach with approximately equal time for both choruses and hymns. Expanding our hymn repertoire would also be wonderful. Our evangelical churches tend to love the gospel hymns of the late 1800s and early 1900s, but let’s not ignore some of the wonderful chorale hymns of the 1500s through the 1700s. Hymns like “A Mighty Fortress is Our God” and “All Creatures of Our God and King” speak tremendous theology which is much needed in our day. The bulk of our hymnals contain gospel hymns, so we may have to go searching for some of these older hymns, but I think we will find the search well worth the effort.

Third, let’s consider turning down the volume on the drums and guitars. While additional instruments are wonderful and can add much to the service when done well, they often are so loud they drown out the singing. The truth of the matter is that the louder the music, the less people will be inclined to fully sing out because they can’t hear themselves singing! Too much noise in the service is a distraction.

Fourth, let’s consider resurrecting the “king of instruments”—the organ. While the organ is not necessarily appropriate for every song we sing in church, there is nothing like it for inspiring reverence, awe, and wonderful singing from a congregation—again, when it is played well. Surprisingly, there is a longing for this standard “church instrument” almost every time I discuss these issues with people.

Fifth, people my age are hungry for solid, though-provoking, challenging sermons. We don’t want to hear pat answers or short, simple sermons. We want to grow and be changed. We live in a complex world with many challenges and difficulties. Young adults are longing for solid answers from the Bible on how to live a consistent Christian life in today’s world. Anything less insults peoples’ intelligence and leaves us without hope that we can grow and change and “work out our salvation” (Phil 2:12).

Doing church is quite a daunting task in today’s world and I hope I am sympathetic to the struggles. Everyone is concerned for the future of the church, and realistically it is the “generation-gap” of today that should be in training to take up the work of the church and be tomorrow’s leaders. It is important to reach out to this group of people and do what we can to bring them into our churches and hold them accountable to faithful attendance. For those who are in the household of faith, we need to realize that some tradition, reverence, and awe are good things and need to be resurrected in some of our churches. Even the “seekers” whom we are so desperate to reach innately realize that it is a serious matter to fall into the hands of the Living God (Heb 10:31).

By God’s grace, I believe we can maintain the best of what has been good in the past while we expand and use the best of what is good today. Let’s make sure that in the attempt to update our services and keep them relevant and spontaneous, we don’t lose the tradition and solemnity that has always marked the church and set it apart from the world. If we can keep these two extremes in balance, we may find that the very group we want so urgently to reach will find what they are looking for in our church services.


Jonathan Edwards and Revival

June 5, 2009

Our churches today focus on marketing strategies in order to grow churches. Pastors are viewed as CEO’s who if unable to grow the church by certain percentages over a certain amount of years should be terminated as being unsuccessful. We take our church growth strategies from the business world instead of the Scriptures. Instead of marketing the church we should be seeking revival to grow the church. The problem is, the church has more than one view of what revival is.

Revival can be viewed as something “extremely rare, humanly unattainable state of temporary overheated spirituality” (Josh Moody, The God-Centered Life: Insights from Jonathan Edwards for Today [Vancouver: Regent College Publishing, 2007], p. 36). In contrast the opposing view sees that revival “may be manufactured by following certain techniques or methods” (Moody, The God-Centered Life, p. 36). Both of these extreme views are really foreign to the Scriptures.

In Josh Moody’s recent book, The God-Centered Life: Insights from Jonathan Edwards for Today, he argues that one area that Jonathan Edwards (1703-1758), the great American theologian and philosopher ,can have a great impact on the church is in the area of revival. I am currently just reading this book and have found I cannot put it down. Moody is an excellent writer with a pastor’s heart (he is Senior Pastor of Trinity Baptist Church, New Haven, CT) and an incredible grasp of Edwards (his PhD from Cambridge was on Edwards response to the Enlightenment (his dissertation is published as Jonathan Edwards and the Enlightenment: Knowing the Presence of God).

He writes,

It takes little imagination to understand the pastoral challenges that can arise from these opposing views of revival. The first idea of revival so strongly emphasizes God’s sovereignty that there is an inevitable tendency to passivity in evangelism. If I can do nothing to create revival then it is understandable to wonder whether I need do anything. The second idea of revival can produce exactly the opposite challenge. If revival can be produced by a predetermined mechanism and if revival fails to arrive, spiritual disappointment, even depression, is possible, to say nothing of the pressure to produce results, which leads to spurious conversions, or those who think redemption, regeneration and revival is in their and not God’s hands (p. 37).

What can Edwards teach us then about a more biblical approach to revival? Edwards is uniquely qualified to teach us on the area of revival. He experienced first hand two revivals and was a historian of a third. He preached and taught on revival and wrote one of the key books ever written on the subject, A Treatise Concerning the Religious Affections. What we can learn about revival from Edwards is a more balanced biblical approach to revival.

Moody writes,

Revival is not random, not manipulative, not tied to a particular system or certain ecclesiastical machine. It is God’s initiative, his action, his intervention, his applying salvation to the church and the world. Much of the contemporary criticism of revival is well founded. Revivalism can be manipulative and shallow, its techniques unthinkingly aping modernistic attitudes of industrialism and individualism and woefully inadequate to anticipate changing culture in which we live. Revivals can also be excuses for delay, inaction and remaining passive in the face of the challenges the church is called to address. All these and other criticisms targeted towards revivals are at least to some degree cogent. Edwards would have agreed: for him, true revival was less mechanical and more magisterial, less passive and more powerful and Christ-like (p. 48).

While revival, or what Edwards would call an “awakening” was something only accomplished by God and could not be accomplished by the hands of men, he acknowledged that man was involved in the process. Not only did God ordain the end, that is revival, He ordained the means. Edwards noted that things like prayer and the preaching of the Gospel were ordained means of accomplishing revival. God used the prayers for revival and the preaching and urging for men to repent was used by God to bring about awakening or revival. Therefore, what Edwards teaches us is that church growth is not about man it is about God but it is also about God using man.

No amount of strategizing by man can bring about church growth through revival. But God does involve us in the process. We are not to sit idly by. We are to actively pray for revival and preach for revival! That is what Edwards teaches us about revival.

Moody concludes his chapter on the area of revival by addressing three issues in the church today. First, the church needs to revive preaching. We must boldly and clearly proclaim the Gospel of Jesus Christ. “A greater commitment to careful explanation of the text would be married with a relevant and emotionally engaged application” (p. 50).

Second, Moody calls us to revive the church. The church is God’s vehicle for accomplishing His will in this age. We need to makechurch first place in our lives once again. “The church too needs to be revived, because communities of salt and light are necessary for such preaching to be realistically and practically modeled. Without free samples of Christ the message of Christ is hard to swallow” (p. 51).

Finally, we need to emphasize other areas of spiritual revival. “If spiritual revival is ecclesiastically controversial today, it is also manifestly necessary. The levels of holiness, of the fear of the Lord, of simple spiritual power, are at a low ebb in the West” (p. 54). There are other means to promote revival including personal testimony, cocerts of prayer, and other opportunities to allow the Holy Spirit to work through us to bring about revival.

Moody concludes the chapter,

Edwards’ theology of revival has three practical and strategic implications. First, it encourages us to emphasize preaching. Second, it calls us to focus upon the basics of building local churches. Third, it points us forward through the power of the Holy Spirit. Revival as an unblical an manipulative belief in the capability of human agency to generate spiritual change must be eschewed. Revival meaning a passive and stagnet excuse for doing nothing because God has not brought revival needs to be exposed for what it is: an attitude foreign to the vigorous missionary effort and evangelism modeled by the Apostle Paul. Revival as a principled reliance upon expectation of divine initiative for the advance of the kingdom through God-given means is what we should embrace.

I could not say it better than that!

For more on Edwards, the Holy Spirit and revival be sure to check out Michael Haykin’s Jonathan Edwards -The Holy Spirit in Revival: The Lasting Influence of the Holy Spirit in the Heart of Man from Evangelical Press.


The Culture of Friendship

June 4, 2009

The more we know of Christ’s spirit, and the more we think of the meaning of God’s fathomless grace, the more will we be convinced that the way to please the Father and to follow the Son is to cultivate the grace of kindness and gentleness and tenderness, to give ourselves to the culture of the heart. Not in the ecclesiastical arena, not in polemic for a creed, not in self-assertion and disputings, do we please our Master best, but in the simple service of love. To seek the good of men is to seek the glory of God. They are not two things, but one and the same. To be a strong hand in the dark to another in the time of need, to be a cup of strength to a human soul in a crisis of weakness, is to know the glory of life. To be a true friend, saving his faith in man, and making him believe in the existence of love, is to save his faith in God. And such service is possible for all. We need not wait for the great occasion and for the exceptional opportunity. We can never be without our chance, if we are ready to keep the miracle of love green in our hearts by humble service.

Hugh Black (1868-1953)

Taken from Hugh Black, Friendship: A clasisc guide to finding, restoring and building lasting friendships (Guelph, ON: Joshua Press, 2008), pp. 28-29.


Book Review – John Calvin: His Life and Influence

June 4, 2009

Robert L. Reymond’s John Calvin: His Life and Influence (Christian Focus, 2004) is an excellent introductory work on the life, work, and writings of the often misunderstood, John Calvin. This book had been reprinted in 2008 in anticipation for the 500th anniversary of John Calvin’s birth taking place this year. It is fitting to spend this year focusing on the life and teachings of this great servant of God, and Reymond is a helpful guide along the way.

Reymond is former Professor of Systematic Theology at Knox Theological Seminary, Fort Lauderdale, FL, and now regular pulpit supply at Holy Trinity Presbyterian Church, Fort Lauderdale, FL. The four chapters of this book comprise a series of four popular lectures the author gave on four consecutive Wednesday nights in February 2002 at Coral Ridge Presbyterian Church in Fort Lauderdale, FL.

Chapter 1 (or lecture 1) is God’s Preparation of the Future Reformed. Here Reymond highlights the young live of the soon-to-be reformer, his studies, his conversion, and how God shaped him through all his experiences and education.

Chapter 2 (or lecture 2) is The Young Reformer and His Institutes. This chapter moves from his young life to his beginning as a reformer and especially in the writing of his Institutes, the magnum opus of the Protestant Reformation.  This point goes to Calvin’s expulsion from Geneva.

Chapter 3 (or lecture 3) is The Mature Reformer of Geneva and His Accomplishments.  This chapter moves to Calvin’s life outside of Geneva, his return to Geneva and the importance of this period especially in his writings.

Chapter 4 (or lecture) finalizes the life of Calvin and deals with his last years in Geneva, his emphasis on his influence on others all over the world, and the difficulties in his life especially the burning of Servetus.

It concludes with 3 appendices looking at opposing biographies of Calvin, his influence on Western history, and recommend biographies on Calvin.

Why another biography when there body of secondary literature on Calvin and Calvin studies is probably only rivaled by those of Jonathan Edwards? Reymond’s book provides a helpful, positive, but not hagiographical look at a much misunderstood figure, his thinking, writing, influence, written for non-specialists. In this, Reymond excels!

The best chapter in my opinion is the last where he deals with the difficult issues in Calvin’s life and His influence. While he does not completely defend Calvin in the burning of Servetus, Reymond does show how the situation is not unusual in the time period Calvin was ministering. Also, Reymond emphasizes the importance of studying the primary resources and writings. Too many who think they know so much about Calvin and Calvinism have never once actually read Calvin. So, he encourages people to especially read his Institutes. I cannot agree with Raymond more. To not read the original sources is to allow others to tell you what someone else believes. Just as we learn Greek and Hebrew to help understand the Scriptures and not rely on someone else’s translation we must read the writings of those we seek to understand.

Whether friend or foe of Calvin one must know about him and his thought since he was such a profound figure in the life of the Church. Guides like Reymond help to wade through the mire of what is written about Calvin and help to bring added and needed clarity about him and his thinking. Especially important is helping those in the church know better about Calvin and Calvinism since there is great misunderstanding in this.

So, if you are looking for an introductory biography to Calvin I would recommend Reymond’s book highly. For those with knowledge of Calvin and Calvinism you will probably still enjoy it but would probably want to turn to some more techinical works on his life and thinking. And more than anything, as Reymond says, read the Institutes! There is no substitute for reading the primary sources when understanding historical figures and historical theology.


Addictions… Disease or Choice?

May 30, 2009

Macleans magazine (June 1, 2009) recently hosted a Q & A with Harvard psychologist, Gene Heyman, on why drug addiction is not a disease, but a matter of personal choice. This Q & A follows Dr. Heyman’s release of his current book, Addiction: A Disorder of Choice (Harvard University Press, 2009). At one point he writes,

At the heart of the notion of behavioural disease is the idea of compulsivity, by which people men it’s beyond the influence of reward, punishment, expectation, cultural values, personal values. Alan Leshner (the former head of the National Institute on Drug Abuse) says drug use starts off as voluntary and becomes involuntary. But the epidemiological evidence suggests otherwise. When you read the biographical information, you see individual drug addicts (who’ve quit) saying, “Well, it was a question of getting high on cocaine or putting food on the table for my kinds.” Or, “My life was getting out of control.” Or, in the case of William S. Burroughs, “The cheques from my parent stopped coming” (p. 19).

He goes on to answer other questions as to the viability of recovery programs that treat addiction as a disease, government involvment in treatment, free needle sites, etc. He advocates punishment against illicit drug use (as a deterrent and punishment) and other interesting conclusions for a secular psychologist. I found the Q & A very interesting and would seek out the book with interest. Another interesting answer is to a question involving choice in addictive behaviour. Heyman answers,

My analysis is based on the fact that there are always two “best” ways to make choices. We can take into consideration the value it has at the moment–the immediate rewards. Or we can consider this kind of circle of expanding consequences that each of our choices has. Your pattern of choices can be much different depending on whether you take into consideration this broader circle. A workaholic, for example, starts out taking into account only the immediate demands of working, dropping every other consideration. But he ends up, according to himself and everybody around him, working too much. The model just tries to formalize that idea, and it’s really just common sense.

So when people are choosing the drug, they’re thinking that moment, or that particular day, would be better if they did. A chronic smoker will think that the next tree minutes would be better with a cigarette than without. But after year of smoking 20 cigarettes per day, adding up to 60 minutes each day, you might think, “I’d rather have the 60 minutes of not smoking each day.” Unfortunately, you don’t choose 60 minutes at a time. You decide one cigarette–or three minutes–at a time, and that’s what makes this so difficult (p. 20).

While Heyman is right that addiction is a choice and not a disease he is mistaken as to the reason one ultimately chooses addiction. He chooses addiction because of sin and a desire to fulfill his sinful desires with that which is not Jesus Christ. So the problem is a failure to adaquately worship Jesus Christ and the solution is Jesus Christ. Obviously, this is a broad generalization and there are many steps in between, but this is the problem and the solution.

On this note, I would check out the best book on this subject from a biblical perspective, Edward Welch’s, Addictions–A Banquet in the Grave: Finding Hope in the Power of the Gospel. From the book description:

A worship disorder – will we worship ourselves and our own desires, or will we worship the true God? Scripture reveals addicts’ true condition: like guests at a banquet thrown by ‘the woman Folly,’ they are already in the grave. (Proverbs 9:13-18) Can we not escape our addictions? Following Jesus, we have ‘immense hope that God can give power so that we are no longer mastered by the addiction.’


Baptist Spirituality: Historical Perspectives

May 25, 2009

The Andrew Fuller Center for Baptist Studies is hosting the 3rd Annual conference devoted to Baptist History. This year the conference is titled, “Baptist Spirituality: Historical Perspectives.” It is being held August 24-25, 2009 on the campus of Southern Baptist Theological Seminary.

The theme of the 2009 conference is, “Baptist Spirituality:  Historical Perspectives” Featured speakers will include: Crawford Gribben, Michael Haykin , Robert Strivens, Greg Thornbury, Kevin Smith, Tom Nettles, Greg Wills, Gerald Priest, Jason Lee, and Malcolm Yarnell. Other established Baptist History scholars, as well as several Ph.D. students will be presenting papers on the conference theme during the parallel sessions.

Make sure you come to hear me present my paper: “A Fountain of Gardens, A Well of Living Waters”: A Survey of Christian Spirituality from John Gill’s (1697-1771) Exposition of the Book of Solomon’s Song.

To Register for this excellent conference, see here.


Book Review – Cornelius Van Til: Reformed Apologist and Churchman

May 25, 2009

Cornelius Van Til: Reformed Apologist and Churchman by John R. Muether

D. G. Hart and Sean Michael Lucas should be commended for their work in editing the new P&R series of American Reformed Biographies. (Current volumes include, Robert Lewis Dabney: A Southern Presbyterian Life, John Williamson Nevin: High Church Calvinist, and soon to be released James Petigru Boyce: A Southern Baptist Statesman.) Some key members of American Reformed history have been neglected and one important figure especially, Cornelius Van Til.

Now, Van Til’s writing and thinking is not neglected. It is continued to be taught at Westminster Theological Seminary, particularly in the presuppositionalist apologetic he helped to systematize. Even at a dispensationalist school like my alma mater, Detroit Baptist Theological Seminary, we studied the presuppositionalism of Van Til. In this helpful new book by John Muether the life of Van Til is helpfully shaped. Particularly are how Muether traces Van Til’s life and shows the theological influences brought to bear on him from his Dutch Reformed heritage, his studies at Princeton, and other such factors. Muether catalogs his move from the Dutch Reformed church of his youth to the American Presybterian church (reluctantly) as he came to teach at the newly formed Westminster Theological Seminary. For a man who attempted to be simple and unassuming, his thinking became a hotbed for debate.

Many know of Van Til’s thinking (albeit they might not understand it), but many do not see him beyond his life as a professor. Van Til was a devoted churchman who sought to advance the church in its desire to obey the Great Commission in a thoroughly Reformed way. In this way, he was criticized during the various times of controversy in the life of the school and of the denomination. The devoted husband and father and dedicated student of modern theology and the Word of God was often under appreciated during his life and after. But many, knowingly or not, owe much of their Reformed epistemology to that layed out by Van Til. When others would capitulate to the unbelieving mind (as he criticized his former student Francis Schaeffer over) he sought to remain as consistently Reformed as possible in the knowledge that there is no “common ground” between the believer and the unbeliever. His motto of suaviter in modo, fortiter in re (gentle in persuasion, powerful in substance), sums up his life and teaching. He sought to be gentle as he taught the Word and as he sought to present the truth, but the truth was clear and powerful and able to change men’s hearts and minds!

While Van Til was criticized for being difficult to understand (I second that at times) his efforts paved the way for his students who helped to explain Van Til (men like Greg Bahnsen, and to a lesser degree John Frame). But, Muether presents a well-rounded treatment of the unusual life of a Dutch Reformed/American Presbyterian who loved the church and loved the truth and would not apologize for seeking to be consistent. We have much to learn from him in this way. Muether concludes this helpful biography in this way,

What makes Van Til’s life a compelling story and his theology one that merits a hearing is not so much a narrow analysis of his distinctive apologetic methodology. For this reason he is often disagreed with, and perhpas more often misunderstood. Van Til carbed out a way to be distinctively Reformed in the twentieth century. To be sure, that way involved apologetics, but it also involved much more. Van Til taught that the defense of the faith must be as Reformed as the exposition of the faith. Thus, to separate the man from his church is an abstract reduction of the richness of his heart and life. The unity of thought and life continues to be Van Til’s gift to the whole church of Jesus Christ (p. 240).

Besides having endnotes instead of footnotes (painful to check references!) the book is a helpful look at the life and labours of a man devoted to the church of Jesus Christ. I recommend you learn more about the life of this man and his efforts. It just might help you to better understand what he taught!


Michael Haykin on the Holy Spirit

May 17, 2009

Michael Haykin, Professor of Church History and Biblical Spirituality at The Southern Baptist Theological Seminary in Louisville, KY recently spoke on a conference on the Holy Spirit. My friend Steve Weaver, Pastor of Farmdale Baptist Church, hosted the event. I would recommend you learning from Dr. Haykin at the lectures found here.


My Daily Prayer

May 14, 2009

Wait for the Lord; be strong, and let your heart take courage; wait for the Lord! (Ps 27:14)


John Piper on President Obama’s Stance on Abortion

May 13, 2009