And now, the worship DJ

Trying to be “contemporary,” as in contemporary worship, requires hitting a moving target, since, by definition, what is up to the minute changes every minute.  This is especially true when it comes to pop culture, which depends for its commercial success on spinning out fashions that rapidly go in and out of style.  And what is “out” becomes looked down upon even more than it was considered cool a few months ago.  (In contrast, what is “classic” never goes out of style.)

So what are churches that want to feature contemporary music supposed to do? Michelle Boorstein of The Washington Post writes about a congregation that has gotten rid of its praise band and brought in a DJ.  Read about it after the jump, but here is the killer quote:

And to people younger than 30, the drums and electric guitars of the contemporary rock that dominates much of American Christianity are not only not edgy, “but for them, it’s like singing hymns,” [DJ Hans] Daniels said. “Why does the music you worship to and jam out to have to be completely separate?”

How would you answer that question?

And let’s test the premise:  Those of you who go to dance clubs, do you really want that same kind of music in church?  Wouldn’t you find that embarrassing? [Read more...]

How church growth strategies keep missing the point

Rachel Held Evans tells about how churches that want to reach young people keep missing the point, trying to be cooler and hipper and more contemporary instead of attending to the far greater issues of substance.  Yes, she is calling for a measure of liberalism, but notice what else she is calling for.  Read what she says after the jump and then consider my comments. [Read more...]

Liturgical Baptists

A principle of the evangelical church growth movement is that worship should change to reflect the culture–right?  So some Baptists in Russia have adopted Eastern-Orthodox style liturgy, complete with incense and icons.  Also a church government with bishops and archbishops.  (So if the culture likes to worship that way, would church growth advocates adopt it over the contemporary styles they favor, but are perhaps growing stale?  You Baptists, is there any theological reason why you could not worship like this?  Calvinist Baptists couldn’t, of course, given the Calvinist theology of worship, but how about the rest of you?) [Read more...]

Stranger in a Strange Church

Philip Jenkins cites the prescience of science fiction writer Robert Heinlein, whose novel Stranger in a Strange Land, written in 1961, posits a church of the future that sounds strangely prophetic:

“At a time of social chaos, seminary reject Joseph Foster proclaimed a spiritual message uniquely suited for America, a nation that had always combined public puritanism with private libertinism. But why not combine the two instincts, creating a religion that spoke the language of fervent piety, while tolerating virtually any behavior? . . . . [Read more...]

Ten myths about church growth

Have you noticed how quickly “the latest ideas” become the old-fashioned ideas?  Brian Orme is a Southern Baptist expert in church trends.  What were once the foundational assumptions of the Church Growth Movement he is now labeling as “Ten Old Wives Tales about Church Growth.”  Paul McCain usefully extracts them:

1. If You’re Not Growing, Something’s Wrong

2. The More You Grow, the Healthier You Are

3. Contemporary Music Will Save Your Church

4. Church Growth Can Be Manufactured

5. If Your Church Grows, Your Leader Is “Anointed”

6. If Your Church Doesn’t Grow, It’s a Problem with the Leader

7. Good Preaching Is the Answer to Growing Your Church

8. You Will Retain a Large Percentage of Your Visitors on Special Days

9. The More Programs You Offer, the More Your Church Will Grow

10. If You Build It, They Will Come

For Rev. Orme’s explanations of each of these points, go here.

The latest mission strategy: “Insider Movements”

We’ve blogged about those translations of the Bible for Muslims that avoid little terms like “Son of God” in order, supposedly, to attract followers of Islam.  It turns out that such Bible translations are only one strategy in a whole new approach to mission work, one that encourages Christian converts to continue as members of their old religion!  Bill Nikides explains in Modern Reformation:

The most explosive issue in global missions within the evangelical church today is something called “Insider Movements.” . . .

It has become a go-to option for all sorts of traditional evangelicals working with ostensibly reputable missions organizations such as Navigators, Frontiers, Summer Institute of Linguistics (a branch of Wycliffe), Global Partners for Development, and the International Mission Board of the Southern Baptist Convention. Some embrace the Insider Movement label and identity; others prefer to remain low key. In many cases entire organizations—while in others, only some individual members—are committed to its core principles. Even worse, it appears that some missionaries and agencies are guilty of dissembling so as to maintain plausible deniability. . . .

Here are a couple of stock definitions to get us on our way. Insider Movements (IM) are variously defined as “popular movements to Christ that bypass both formal and explicit expressions of Christian religion” (Kevin Higgins, “The Key to Insider Movements,” Internal Journal of Frontier Missiology, Winter 2004). Another definition Higgins offers is that they are “movements to Jesus that remain to varying degrees inside the social fabric of Islamic, Buddhist, Hindu, or other people groups.” In other words, as John Ridgeway of the Navigators relates, Insider Movements advocate “becoming faithful disciples of Jesus within the culture of their people group, including religious culture.”

Fundamentally, Insiders are those who profess faith in Christ but remain members of their original religious communities; Muslims remain Muslims, Hindus remain Hindus, and Buddhists remain Buddhists. In the Muslim world that means they must acknowledge one exclusive God, Allah, and that Mohammed is his final and greatest messenger. They remain members of the mosque, practice the five pillars of Islam, live openly in their cultures as Muslims, participate in Muslim sacrifices and feasts, and identify themselves as Muslims. In many cases, I’m familiar with baptized Christians who are persuaded to re-enter the mosque after renouncing their Christian identities. . . .

There are, of course, major problems with such an approach to missions and evangelism. First, Insiders make the unbiblical assumption that such biblical passages teach that true believers can have a purely inward faith that can be manifested inside any faith system, including that of other non-Christian religions.

Second, practitioners and Insider missiologists (or scholars of the theology of missions) ignore the fact that the Bible is loaded with texts, even entire books, devoted to distinguishing truth from error and true religion from false religion. In other words, doctrine matters and has to be central in our theology of missions. Unfortunately, doctrine is surprisingly absent from much Insider literature, and rarely do their proponents address the twin topics of idolatry and false religion. Instead, Insiders suppose that religions are relatively harmless cultural creations, that they are man-made and therefore disposable. Even Christian articles of faith, such as the church and the sacraments, can be said to be cultural creations that can simply be replaced with other things in Muslim cultures.

via Modern Reformation – Articles [subscription required].

Never mind about what the Bible says about syncretism, idolatry, having no other Gods, Church, etc., etc.  But this approach helps missionaries rack up bigger numbers of converts!

Here is an objective, fair and balanced Wikipedia account that  confirms that description.

This is an example of the mindset that I’m seeing more and more that is at the root of a lot of church issues today:  Christianity is just about becoming a Christian–having a conversion in which a person “accepts Jesus Christ as Lord and Savior”–whereupon, since “once saved, always saved,” the Church and the Christian life don’t matter!

HT:  Jim Rademaker


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