Please join me in making disciples:
F is for following.
F is for fishing … learning how to fish.
F is for fellowship … gathering people together to love one another.
I … is for Interesting. What do people find interesting?
I … is for Ideas. The best ideas from directly from Jesus. The letters in red.
I … is for Instructions. Our task is to obey the instructions, the commands of Jesus, and teach them to others.
The Great Commission … Gospel commands.
Now they know how to fish, how to make disciples, and how to teach disciple-making:
Making a list of commands.
42 5.2 Systemic Problem #3: Prairie DNA: the “way we’ve always done it before is not the way of Jesus – then or now.
43 We need to test the way we’ve always done it before by the ways of Jesus.
30 05-Jun-2022 6.1 JUNE The Great Commission … Gospel commands.
32 The Great Commission … Gospel commands. Mt 28:20.
33 Now they know how to fish, how to make disciples, and how to teach disciple-making:
34 The Comforter texts … you need not prepare a script. The comforter, instead, will remind you of what Jesus said, if you become familiar with Gospel scripture.
35 Making a list of commands.
36 How will you teach the commands? What will be the end result? Not just disciples but disciple makers, who will in time make disciples. 2 Tim 2:2.
How will you teach the commands?
Checking for Jesus imperatives … http://biblehub.com/interlinear/matthew/1.htm
Holiness is applying scripture to your life.
Jesus is Lord.
Use fellowship to do this – JUMP group – questions.
Systemic Problem #3: Prairie DNA – the frontier … doing it all through the worship service
The general response of clergy to the question of how one makes disciples is that “if people come to worship they eventually become disciples.”
Prairie DNA presupposes an existing underlying community where everyone knows everyone outside of church. Putnam Bowling alone indicates that this no longer exists.
All of these church activities are based on an attraction paradigm: if a denomination can make church participation desirable to the lost, they will come to the church; if they stay there long enough, eventually the magical mystery moment will occur when they become disciples. It is therefore necessary to remove anything offensive and all barriers to make entry into the church as easy as possible. When this approach consistently fails, the system responds by pushing the trend as if working harder at what does not work would bring success. The attraction paradigm creates a “come structure” that is not effective in current reality. The motto of an evangelism approach based on the attraction paradigm could be “Open Hearts, Open Minds, Open Doors.”
Rather than challenging people to practice a disciplined faith in a small group on a weekly basis, prairie churches assimilate uncommitted people. When sin brings suffering, prairie churches try to soothe problems through pastoral care rather than solve problems through repentance and holiness. Finally, when prairie churches are under stress they remain faithful to their DNA and respond by pushing the trend to preserve their traditional homeostasis. They do something to the building itself in order to make it more attractive. They call upon the pastor to do more and lower the requirements for laity in the hope of attracting strangers; prairie DNA has low expectations of laity and high expectations of clergy. They offer more events to draw people in. They make a heartfelt gesture at ministering to community needs. They continue to do what worked over a century ago to attract people; it continues to fail.
The old ways fail today because the world has changed. The world today has more attractive buildings than the church. Society offers more exciting and entertaining events than the church. The old church softball league in the church yard is replaced by a multitude of agencies from the YMCA to schools to park districts offering a wide diversity of sports in expensive facilities. There are no isolated areas left where the church can be simultaneously mediocre and superior because there is no competition from the world. The church’s amateur attempts at social service are dwarfed by the deep pockets and dedicated professionals working in government and social service agencies ranging from welfare to Big Brother-Big Sister. The world has secularized and improved the quality of all these attraction ministries, and now the church cannot compete. It is not that there is a migration of rural people to urban areas; there is a migration of urban culture to rural areas. It is all urban now, and the prairie DNA church can neither cope with the change nor compete with a secular world that has adapted to current reality. The gap between church reality and current reality can be measured in decades.