CLM - In Our Midst Resource

Joan Hershey of Mount Joy, Pa., is the coordinator of New Life Ministries Service Center.

Part Three: Evangelism in the Life of Our Congregation
A Touch of Grace
by Joan Hers hey

Will we be like Dunkard Moses and say, "My life is my testimony," or will we use our voices along with our touches of grace to share the wonderful story of God's salvation?

A number of years ago at Annual Conference, a skit was given that clearly addressed the dilemma many of us face when it comes to the topic of evangelism. The main line in the script was "My life is my testimony." Over and over again the main character, Dunkard Moses, would say that line no matter how often he was urged to share his faith verbally. His reply would have been comical if it hadn't hit home so vividly!

There is no doubt that our denomination continues to be committed to peace, service, and justice. The ministries that have unfolded from these commitments stretch around the world, enriching many lives and giving a witness that is long lasting. But Jesus commissioned us to do more, that is, to share our story with a small "s" as we connect it with the Story with a big "S." We share our lives with a "touch of grace" that calls us to be in relationship with others, opening the way for us to share our faith. It is past time that we not only understand the need to serve our brothers and sisters in the name of Christ, but to use our voices in expressing our faith to others.

Putting our beliefs and practices together can be a powerful way of communicating the gospel! A few of the many ways we share touches of grace with others include:

Rolling up our sleeves and lending a hand to the new neighbors moving in next door
Stopping to help a person who is in need
Visiting, crying, and praying with the family of a friend or co-worker who has lost a child
Babysitting for a young mother of small children so that she has some free time
Showing Christ's love in other tangible ways

In short, we offer a touch of grace, God's grace, whenever we share our presence in practical ways to those in need. These are the kinds of things that we are so good at doing, which is the first part of "relational evangelism." Our acts of service make people's hearts more receptive to the Story with the big "S." Then, when we tell our story by linking our touch and voice together, we practice the most powerful form of evangelism because our witness is alive and active.

Jesus is our great example. He was always gracious to those he sought to reach with the good news—the poor, the lonely, the despised. He listened, he focused on their needs, and he made them feel valued and loved. And so should we!

We need to use "gracious conversation" with those we meet. Paul writes, "Let your conversation be always full of grace, seasoned with salt so that you may know how to answer everyone." Gracious conversation is a two-way conversation. For example, when Jesus spoke with the woman at the well, we notice that she spoke four times as many words as Jesus did. He listened! But, when the opportunity to speak the truth presented itself, Jesus did not hesitate. He used his voice to complement the grace he shared.

I can almost hear you saying, "But we are not Jesus. He knew exactly what to say and when to say it." But let's not use that as an excuse. I believe each of us has many opportunities to share our faith with others. How do I know? Because God places us in certain situations and brings people into our lives so that we can share our faith with them. Why does God do this? Because God loves them just as much as he loves you and me! Remember, God has given us the Holy Spirit to provide us with whatever we need to share his good news.

I recently felt an overwhelming need to talk to one our grandsons about making a decision to accept Jesus Christ as his Savior. I could have assumed that since he has always attended church it would eventually happen. But on the other hand, I knew in my heart that if I didn't talk to him, a member of our family, then I probably wouldn't talk to other people either.

In this case a relationship was already established, but I needed to add my voice to what I already believed he knew about my faith. As we talked it was clear that he was seriously thinking about making a decision to accept Christ. Just two weeks later, when an invitation was given following the morning message, our grandson stepped out from where he was sitting and walked forward to meet the pastor. He had decided to take a stand for Jesus. On Palm Sunday of this year, he and seven other youth were baptized during the morning worship service. Praise the Lord!

Now, what about my unsaved friends, neighbors, business people with whom I have an established relationship? Will I be as willing to talk to them about my faith and help them to connect with the big "S" Story?

Surveys show that only five to ten percent of Christians have ever shared their faith with another person and prayed with that person as he or she made a commitment to Christ. If only this great "silent majority" of the church could overcome its fear and become bold enough to tell their faith story. Just think of the impact the church would have if each of these silent Christians would share their faith with just one other person with whom they have established a relationship.

The Holy Spirit will motivate, equip, and guide us to do the task and move us beyond our fear and timidity. John Wesley once said, "In evangelism, we should second the motions of the Holy Spirit." When the Spirit says "I move," our job is to second that motion. In Acts 8, the Spirit points Philip to the Ethiopian eunuch. In Acts 9, the Spirit points Ananias to Saul, and on and on!

Under the old paradigm, evangelism is something we do: a task, a job, a program, a challenge. The new paradigm of narrative evangelism is not merely what we do (helpful as that may be), but who we are. Therefore, telling the story of God's grace can and will be as natural as breathing.

As Christians we need to be biblical, authentic, gracious, and relevant. These attributes are important as we tell our story and help others connect it to the Story with the big "S." So the question remains: Will we be like Dunkard Moses and say, "My life is my testimony," or will we use our voices along with our touches of grace to share the wonderful story of God's salvation? No one should ever have to say that they have never heard the good news!

May God convict us of the need to reach those without Christ as their Savior. May we respond with enthusiasm and great joy as we share our story so that someone else might come to know the fullness of God's grace, mercy, forgiveness, and never ending love.

Kate Spire of Eden, N.C., has served as a pastor in several Church of the Brethren congregations over the past nine years.

Part Three: Evangelism in the Life of Our Congregation
Planning for Spiritual Formation
by Kate B. Spire

Spiritual formation does not happen by accident; it takes a planned approach to develop our spirituality. We must have the mindset of a lifetime journeyer to be conformed to the image of Jesus Christ.

"I just can't hear the voice of God! Pastor, please help me." These words pull at the very heart of us as spiritual leaders. So easily we get tongue-tied by this simple request, saying to ourselves: God hears their prayers, he will show himself to them. After all, the sheep know the voice of the shepherd. They will hear if they keep searching, praying, and serving.

In the Church of the Brethren, we are good at teaching others what God expects of them, but we are not as adept at teaching others how to hear from God for themselves. One of the best gifts that we can give others is to help them connect with the voice and visions of God. This treasure is found at the core of spiritual formation. As leaders, our desire should be to help others come to a point in their faith journey when they can say, "I know my God, I hear my God, I love my God, and God teaches me to love others."

What follows only scratches the surface in helping others in their spiritual formation, both individually and corporately, but it is a beginning.

GETTING STARTED IN SPIRITUAL FORMATION

Spiritual formation does not happen by accident; it takes a planned approach to develop our spirituality. John Mogabgab, a writer for Zondervan's Spiritual Formation Bible, defines spiritual formation as "a lifelong process through which our new humanity, hidden with Jesus Christ in God, becomes ever more visible and effective though the leading of the Holy Spirit." We are missing the point if we are looking for a program or a 13-week curriculum that will solve our spiritual issues in the area of evangelism. We must seek a lifelong mindset of one journeying toward the goal of being conformed to the image of Jesus Christ through a vital and loving relationship with him.

J. Steven Harper, Ph.D., writes about the elements needed to get started in spiritual formation. We need to move . . .

Forward in faith. Having given ourselves to God through an initial commitment, we subsequently respond to God, so that our faith grows deeper and stronger.

Forward with a sense of "fit." Certain approaches found in the Bible will be more valuable and meaningful than others and may seem more comfortable. Go forward in the directions that have benefitted you most. Don't worry about what you are not selecting; concentrate on the tradition or path that has produced righteousness, peace, and joy in your life (see Rom. 14:17).

Forward in the presence of friends. Spiritual formation does not occur in isolation. One sign of our genuine progress is the desire to be in "communion with the saints"—in community with others. We must figure out ways to enable people to be in community, such as small groups, outreach ministries, one-on-one mentoring, etc.

Forward by adopting a form. God is gracious to provide many avenues for spiritual development. A good study or devotional Bible is a tool for entering God's presence. Daily prayer guides, such as The Book of Common Prayer or A Guide to Prayer for All God's People, are very helpful too. We may also enjoy feeding on such writings as My Utmost for His Highest by Oswald Chamber and Silent Strength by Lloyd Ogilvie. Regardless of the form, a good guide is to spend . . .

1/3 of your time in Scripture study,
1/3 of your time in prayer,
1/3 of your time reading the classics.

INDIVIDUAL FORMATION

Much has been written on how one is drawn into a deeper relationship with God and in what forms God's revelation will most likely come. One of the best tools I have encountered is Knowing and Doing the Will of God, written by Henry T. Blackaby and Claude V. King. The intense study is best used in families, but it can also be used as a sermon series, a group study, an individual study, or for church retreats. It consists of five daily lessons per week, each taking the group on a journey of discovery. Individuals or groups will learn that . . .

God is always at work around you.
God pursues a continuing love relationship with you that is real and personal.
God invites you to become involved with him in his work.
God speaks by the Holy Spirit through the Bible, prayer, circumstances, and the church to reveal himself, his purposes, and his ways.
God's invitations for you to work with him always lead you to a crisis of belief that requires faith and action.
You must make major adjustments in your life to join God in what he is doing.
You come to know God through experience as you obey him and he accomplishes his work through you.

Seekers can use this study to find the voice of God and see his work around them. Hopefully, they will join in God's work too!

CORPORATE FORMATION

Little has been written on the topic of corporate formation, but I have gathered information on two approaches that might be helpful for your church to grow in depth and in numbers. The first approach comes from the Mennonite Church, a concept called the Congregational Discipleship Model. The premise is that in the life of the church, there are three main areas for growth: worship, fellowship, and missions. While programming around these three areas, congregations must ask: How are we making disciples? Which of the three areas does our teaching focus on? We must ask these questions prior to and during leadership meetings, retreats, meals; when choosing Sunday school curriculum and planning music programs; and in choosing traditions to uphold. By asking these questions, the church will be renewed and revived.

We are in need of a revival in the context of an evangelistic spirit. This spirit comes when churches center around God through praise and adoration, repentance, thanksgiving, and supplication. Healthy churches take the risk of asking God questions in their programming, not just brainstorming and coming up with another committee or program: God, are we making a difference for your kingdom? Are our programs making disciples of you? Do you like our current programming, or are there other things that you want us to do? The churches that ask these questions are alive in the creative, powerful, New Earth God.

A second approach to corporate formation is to cultivate an evangelistic spirit in the church, whereby people grow to love one another for who they are and love their neighbors as themselves. After all, Jesus said that everyone, including unbelievers, will know that we are his disciples, if we have love for one another (John 13:35). Churches centered on tradition, religion, and fear of change, unfortunately, are too often paralyzed by the fear of the unknown and the need to be like everyone else. At times, we judge others who are different from us and, in turn, feel judged by them. The problems escalate when we fear those who are different than we are, because we are hesitant in our openness to all God has for us.

I find that individual empowerment and self-understanding help defeat this insecurity that is born out of fear and ignorance. One may find it helpful to do spiritual gift inventories with your congregation to explore and celebrate the unique spiritual giftings in everyone. One may also spend time teaching about spiritual types.

Corrine Ware has written a book, Discover Your Spiritual Type, that helps to describe types of spirituality in the church. Somewhat akin to Meyers-Briggs, this analysis helps us realize that the things we may not prefer are not necessarily unholy. The following is a very brief outline of these spiritual types. Please note that people often have a dominant type, while being able to identify with all of them to some degree.

Service. Many find that they connect to God and understand God the most when they are seeking to participate in his work. One can be enriched by participating with God in his most excellent will, by loving our neighbor as we love ourselves. The challenge is to be able to serve only as Christ directs, not to use busyness to avoid the will of God or develop a messiah complex of needing to be needed.

Emptying. Many find the monastic lifestyle of total denial of self and world a powerful way to find space in their mind, heart, and spirit for God to manifest himself. The challenge is not to deny oneself to the point of being proud of it or of becoming judgmental of those who do not feel called to denial in the same way.

Filling. Many find that filling their lives with the raw and unhindered emotions of praise, worship, and fellowship allows God to enrich and empower their lives. The challenge in this style of spirituality is to not become dependent on an emotional high to feel the presence of God. Though a wonderful medium for God to function through, emotions cannot be trusted as the only means of discerning whether God is present and active.

Thinking. Many find a good sermon, a good book, a good movie or a good debate a stimulating faith developing experience. They become distracted by the touchy, feely stuff of emotions and need to understand why we do things, not just doing things for the sake of it. The challenge for this approach is that its followers may spend so much time thinking about God and his love that they forget to practice it. They can be derailed by creative worship services and have little patience for silence.

The challenge for the church is to have something for everyone, finding places and resources for all spiritual types to grow and be balanced. While encouraging individuals to find their fit, we must guide the body to accept and respect those who are different.

Such compassion and awareness is rare in any church. Churches often stagnate or die because they refuse to acknowledge that what is holy for one may be unfulfilling for another. Churches continue to call the same kind of pastor for generations, one that ministers to predominately one spiritual style. Some members feel shame for not really getting much out of church, fearing it is because of some fault of their own; they feel guilty for thinking about leaving and abandoning a shrinking denomination.

A church must decide whether it is going to minister to all types and keep everyone on the edge of growth, or surrender to the temptation of ministering in one style, thus, forcing the others to find places of growth for themselves.

THE PLANNED APPROACH

Spiritual formation is the planned approach to the deepening, widening, lengthening, broadening, and invigorating of our experience of God. It is not merely an intellectual pursuit to shift our thoughts, nor is it solely an emotional jaunt down tearful worship lane.

As we seek to develop a healthy approach to spiritual formation both personally and corporately, we will be an evangelistic church. We will be one that reaches up to God, holds on to one another, and reaches out to the world. We will be a body that God can bless and add to our number.

BIBLIOGRAPHY

Blackaby, Henry T., and Claude V. King. Experiencing God: Knowing and Doing the Will of God. LifeWay Press, 1990. One of the best studies for individual or corporate use I have found in a long time. It contains a step-by-step approach to developing the skills needed to see God working around us and how we can join him.

Foster, Richard. Celebration of Discipline: The Path to Spiritual Growth. Harper and Row, 1978, 1988. The quintessential manual to understanding the inward, outward, and corporate spiritual disciplines.

Spiritual Formation Bible: Growing in Intimacy with God Through Scripture. New International Version. Zondervan Publishing, 1999.

Ware, Corrine. Discover Your Spiritual Type: A Guide to Individual and Congregational Growth. The Alban Institute, Inc., 1995. An excellent book giving insight into the natural order of the God-given spiritual preferences found in the body of Christ. It includes ways to develop and stretch in each type, an inventory test, and retreat format information.

Bob Krouse is pastor of Cornerstone Christian Fellowship in Lebanon, Pa. In an earlier assignment as a Church of the Brethren missionary, he coordinated the evangelism ministry of Ekklesiyar Yan'uwa a Nigeria.

Part Three: Evangelism in the Life of Our Congregation
Why Did Jesus Pray?
by Bob Krouse

Even when things are calm, most of us find it difficult to hear God's voice. But Jesus could hear the still, small voice of God, even when things got crazy, because he took time to know God's will.

Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed (Mark 1:35 NRSV).

Did Jesus need to pray? Can you imagine him belting out the solo line in the hymn "Standin' in the need of prayer" for the Sunday evening sing-along at the church picnic? All eyes turn to Jesus as he sings, "Not my brother, not my sister, but it's me, O God. Standin' in the need of prayer. Not the preacher, not the deacon, but it's me, O God. Standin' in the need of prayer." I find that hard to imagine.

If there was one person in all of history who didn't need to pray, most of us would agree that one person would be Jesus. Yet, he devoted a lot of time to prayer. And he didn't just talk about prayer. Jesus prayed regularly, fervently, persistently.

THE FATHER'S HEART

In the collection of teachings known as the Sermon on the Mount, Jesus says, "But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father who sees what is done in secret, will reward you" (Matt. 6:6). The prayer life of Jesus wasn't an exercise in spiritual discipline, but an act of deep love. Jesus wanted to be alone with the Father so he could get to know the Father's heart.

I can't think of anything more awkward than being stuck in a small room with someone I don't know. If I'm going spend time with someone in close quarters, it had better be someone I really want to get to know. Jesus said, "Close the door!" In other words, "Close yourself off from the craziness and clutter of the world. And then, pray to your Father who is unseen."

If you are fortunate enough to have a couple of friends with whom you can share your most intimate secrets, you are a rich person. I think that is the reward Jesus was talking about when he said, "Your Father, who sees what is done in secret, will reward you." When we spend time alone with God, we are able to feel the beat of God's heart and know the measure of his love. What could be more rewarding?

THE FATHER'S WILL

One morning, while it was still dark, Jesus slipped away from his disciples to be alone with the Father. When the disciples found him, they interrupted his prayer time and pleaded, "Everyone is searching for you!"

I think the disciples were annoyed when Jesus went off by himself to pray. They may have thought, "Hey, Jesus, what are you doing here? Don't you know there are hurting people who really need your help?" They assumed that they knew what Jesus should have been doing. If people are hurting, you help them. If people are heartbroken, you heal them. If people are hungry, you feed them. It is the Christian thing to do! WWJD!

But we aren't called to do good things, we are called to do God-things. It would be a good thing to help hurting people in Haiti. But what if God's thing is to send you to work with a hurting family closer to home? It would be a good thing to work in a soup kitchen in a big city. But what if God's thing involves taking meals to families in your neighborhood? Would it make more sense to stay on the family farm to grow food for Sudan, or should you go to college, study agriculture, and become a missionary in Sudan? Only God knows!

Jesus could have invested all of his time and energy in the lives of those people who were searching for him that morning. That would have been a good thing to do. But it would not have been God's thing for him to do. And so he turned to his disciples and said, "Let us go somewhere else—to the nearby villages—so I can preach there also. That is why I have come" (Mark 1:38). How did he know that? Because he had spent many mornings in prayer, seeking to know the Father's will. Even when things are fairly calm, most of us find it pretty difficult to hear God's voice. But Jesus could hear the still, small voice of God, even when things got crazy, because he took time to hear God's voice and know God's will.

THE SPIRIT'S POWER

Even as the Son of God, Jesus had the same limitations that all of us have. So how did he overcome the human hurdles that stood in the way of accomplishing God's will? He prayed to receive the power of the Holy Spirit. Luke tells us, "When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened, and the Holy Spirit descended on him" (Luke 3:21-22). It is no coincidence that the Holy Spirit descended upon Jesus while he was praying. The power of the Spirit is released through prayer.

During his arrest, trial, and crucifixion, Jesus' disciples were terrified. Most of them went into hiding. Some of them got out of town. Peter followed Jesus from a distance, but refused to be associated with him. "I never knew him," Peter shouted. Then Jesus arose from the dead, and everything changed. The resurrection gave the disciples a new lease on life. They were eager to share the good news of Jesus Christ with anyone who would listen. Yet, Jesus told them to stay in Jerusalem and wait until they received the power of the Holy Spirit (Luke 24:49). So they gathered in the home of Mary, the mother of John Mark, and they constantly devoted themselves to prayer (Acts 1:14).

Their prayers were answered on the Day of Pentecost when the Holy Spirit fell upon the church and empowered it for ministry. Just as the Spirit had descended upon Jesus as he prayed, the power of the Spirit was released in the lives of Jesus' followers as they devoted themselves to prayer.

On another occasion the church gathered to pray following the arrest of Peter and John. Once again the power of the Spirit was released as they prayed. Luke tells us, "After they prayed, the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly" (Acts 4:31). The Holy Spirit releases power when God's people pray.

IN HIS MISSION

Jesus waited at a well outside the Samaritan village of Sychar while the disciples went into the village to find some food. The story of the Samaritan woman at the well provides a wonderful glimpse of the compassion and love of Jesus.

When the disciples returned from the village with food, they said, "Rabbi, eat something." But Jesus replied, "I have food to eat that you know nothing about." They were puzzled. What food was he talking about? Jesus said, "My food is to do the will of him who sent me, and to finish his work" (John 4:31-34).

I understand why the disciples were puzzled by his response. God's work is very demanding. Yet Jesus said, "The Father's work doesn't drain me; it sustains me!" Why? Because he relied on the Father's resources in order to accomplish his work. God always supplies whatever resources it may take to complete his work. When God guides, God provides.

On the night before he was crucified, Jesus went to a favorite place on the Mount of Olives and poured out his heart to his Father God. He knew that his own strength would not sustain him through the trials that stood before him. And so he prayed, "Father, if you are willing, take this cup from me; yet, not my will but yours be done" (Luke 22:42). God heard his prayer and supplied all that he would need to accomplish his mission. If we are going to accomplish God's work, we need to rely on his resources to finish his work.

God wants to raise up a generation of committed believers who will regularly, fervently, persistently pray:

Father, help us to feel the beat of your heart. Give us a better understanding of your will. Fill us with your power. Help us to accomplish your purpose. Let your kingdom come, and your will be done, here on earth as it is in heaven. In the name of Jesus we pray! Amen.

All scripture quotations are from the New International Version of the Bible unless noted otherwise.

Manny Diaz of McPherson, Kan., is campus minister and assistant professor of religion and philosophy at McPherson College. He formerly served as a pastor in California and Pennsylvania.

Part Three: Evangelism in the Life of Our Congregation
Toward the Revitalization of Worship
by Manny Diaz

Worship begins with each of us. If we are not in worship with God every day, we can't expect any one Sunday worship service to fill that hunger, nor are we prepared to share with others.

In revitalizing worship I do not think that form is the first thing to look at. Churches worship in distinctively different ways. I know of a church in Kansas that is musically gifted, and the sweetest sounds of Bach and Handel resonate from the organ and stringed instruments. I know of a church in Louisiana where the congregation sings songs with a rock and blues beat, to the pounding strings of electric guitars and resonating drums. I know of two other churches, one in Pennsylvania and the other in Tennessee, that worship God in the quick beat of bluegrass and with the sounds of a gospel quartet, where the piano players play with a honky-tonk cadence. Finally, I know of a church on the West Coast that sings hymns with a '70s and '80s Latin beat, with Ska thrown in for balance.

I have been in churches where the atmosphere was formal. I have been in churches where the presence was easygoing, with impromptu sharing of things that have taken place in the lives of those in attendance. In some places silence is the voice of the people, and in others laughter is a form of worship. What is the right form? Honestly, I don't know; besides, that is not where we need to begin. We need to look within for the key to revitalizing our worship.

While contemplating my task, I remembered reading a sermon by August Herman Francke, an early Pietist. He preached this sermon in 1704, and it is there that I found my answer. Francke tells his listeners and readers that worship takes place on three levels. His text is from I Peter 4:7-12. He begins by saying, "Beloved in the Lord, let us first consider the duty of pure and unblemished worship . . ." (Erb 159). Aha, I thought to myself, Francke is going to settle this question once and for all. He will tell me what "pure and unblemished worship" is all about. Then, like my mother used to do, he thumped me on my head with the flick of his finger. He finished his sentence with "insofar as it relates to ourselves." The first of the three levels begins with me. How amazing that in some way my actions during the week have a connection with worship, and they are a preparation for me toward community worship on Sunday.

He draws this from 1 Peter 4:7, which reads, "Be temperate and sober for prayer." Francke writes:

By temperance we are accustomed to understand that virtue by which one guards oneself from overeating and over-drinking. By soberness, or rather by wakefulness, we are accustomed to understand the virtue through which one does not become weary or tired in regard to what one is to do, but rather breaks off from sleep insofar as one is required to fulfill the duties laid upon one and carries out one's occupation with a cheerfulness of mind. . . (Erb 159)

When I read this, I began to look at the way I lived my life beyond the intentional focus of Sunday morning. I couldn't believe it! He was telling me not to be, forgive me for the cliche, just a Sunday morning worshiper. My everyday life outside of the intentional day of worship had something to do with my ability to worship and to enjoy the community at worship.

Here is where evangelism really begins, for we need to bring the reality of Christ into our innermost places. It is the knowledge of Christ's overwhelming love that produces the desire to share the good news with others. It starts by evangelizing ourselves through worship.

Francke exposed my innermost actions and made me realize that the question is not whether I should go to a contemporary or formal service, but how, as a Christian, I worship God every day of the week with my innermost being. Francke writes that Christians need to "...keep their hearts properly awake and lively so that they can stand on their guard and look into eternity to see what is needed for their eternal salvation of their souls, to allow their light to shine and their loins to be girded, and to set their hope wholly upon that grace which is given to them" (160). Worship begins with each of us. If we are not in worship with God every day, we can't expect any one Sunday worship service to fill that hunger, nor are we prepared to share with others.

Continuing, Francke did it again, another thump. He writes, ". . . and consider our duties towards neighbors . . ." (161). He takes the words of Peter, 'Above all else have a fervid love among yourselves, for love covers a multitude of sins" (v. 8), and tells us that this is an important factor for community worship. Our ability to love each other and our neighbors is key to experiencing the presence of God. What is worship? It is to experience God in a personal and communal way. In I John 4, the author tells us that no one has ever seen God, but if we love one another, God's presence is with us. It is hard for me to come to worship with a sense of resentment or bitterness toward someone, and yet many of our worship services that take place on Sunday are full of this sense of tension between friends, families, and pew mates. Francke says that the key to revitalizing worship begins with the way we love others. It is an invitation to come to worship with a glad heart and one that is free from things that will so easily rob us of an experience with God. We are free to love and be loved. This is what our world is crying for, the presence of God in this world through our love.

In the Greek language, one of the words used to denote worship is a compound of two other Greek words. One of the words means "toward," the other is the word for "kiss." So to worship means to kiss toward. How interesting that Paul writes in Romans 16 to greet one another with a holy kiss. I am glad that the churches that I have been a part of still do this, if not at every service at least at communion.

Maybe the revitalization of Sunday morning worship is as simple as a kiss.

The last level that Francke brings to light is the one that I was expecting. It is my duty to God in worship. He takes Peter's words, "...so that in all things God may be praised through Jesus Christ. To him be honor and power, from eternity to eternity, Amen" (v. 11). The heart of worship is the praise and honor of God. Nothing less. Does God mind if there are guitars or organs? I don't think so. Does God mind if there is silence or laughter? No, I think not. What does God ask from us? Let me quote Meister Eckhart: "A peaceful heart." God asks for a peaceful heart knowing that I am a child of his, and that he takes great pleasure in getting to know me by myself or in the great community we call the church.

What can we do to revitalize our worship services? First, worship God everyday. In Celtic Christianity there is a practice that when individuals leave their house in the morning, the men tip their hats toward the sky and when the women look up, they bow their heads in acknowledgment to God. Second, remember that worship is only a kiss away. Finally, remember what God wants from us is a peaceful heart. What is evangelism? Nothing more than the steps of worship and a heart that beats for him.

BIBLIOGRAPHY

Erb, Peter C., ed. Pietists. Paulist Press, 1983.

All scripture quotations are from The New American Standard Bible.

How do we share the message of our faith? We genuinely share when we have invested ourselves in a relationship with God through Jesus Christ. Nobody can speak of your faith better than you.

Evangelism cannot be taught, it must be embodied. It may seem incongruous to begin an article concerning evangelism from a Christian education perspective by saying that evangelism cannot be taught, but the truth of the matter is that one cannot teach a lifestyle by disseminating information or providing a "how to" guide, complete with flow chart. For if one believes the message of God through Christ, then one does not "dictate" information; rather, one embodies the message of Christ and interprets one's own actions in light of his or her faith perspective. What becomes compelling to others is not the teaching of Christian facts and figures, but rather the transformational power embodied in one who lives the lessons of the Christian faith. Therefore, evangelism cannot be taught; it must be embodied, by those who teach and those who claim participation in the community, the body of Christ.

Does this assertion then free Christian educators and their programs from the responsibility of evangelism? No! On the contrary, it commits Christian education programs and educators to the intentional equipping of all ages to share the story of their faith as it intersects with their personal life and story. Evangelism is at the very heart of Christian education. It is defined as inviting, transforming, nurturing, and strengthening relationships with God through Christ Jesus. It is through a habit of intentional faith sharing and continued education that we are equipped to share our faith with others as well as extend an informed invitation to those who are seeking answers to life's issues of meaning, purpose, and truth.

For most Brethren, traditional Christian education programs are organized by age groupings, depending heavily upon an auditory medium, meeting for one hour of the regular week. It is seen as a complement to worship that is intergenerational and also leans toward auditory learning, also meeting for one hour of the week.

However, some churches have reevaluated the purpose of Christian education, concluding that all aspects of church life are educational, not only the two hours of teaching per week. Realizing this, they are taking on new forms of discipleship. New paradigms are being explored that utilize cell-groups, mentorship, worship integration, and family-based ministries rather than age-based. These programs are usually directed by clergy and trained lay leaders.

Jesus set the direction for Christian education when he said, "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age" (Matt. 28:19-20).

"Telling the story" is at the root of Christian education and evangelism. Ancient communities used memory and storytelling as their primary teaching tools. This method has endured throughout history and is relevant for today. For example, our hymns, our practices, our symbols, and our shared Scriptures rely on memory. Henri Nouwen writes in A Living Reminder that "in both the Old and New Testament, 'to remember' has a central place." Nouwen continues, quoting Abraham Heschel: "Much of what the Bible demands can be comprised in one word, 'Remember' " (13). Nouwen and Heschel remind us to remember the biblical stories, our faith heritage, and the call we have received from God. Yet with every generation and in every age, the stories we are to remember are conveyed and retained in distinct and important ways. When approaching Christian education, we must answer the important questions of who, what, when, where, and how as we share a timeless message in a changing culture.

Whom is the message for? As Christians, there will never be a time among the living when we will attain total understanding of both things of heaven or earth. In today's pluralistic society, among both Christians and non-Christians, there is a quest for knowing what gives life meaning as well as a thirst for truth. Those who dare ask the questions of meaning and truth have a place in the Christian dialogue. Yet if the church is to equip and empower others to speak of their faith, educators must first understand the appropriate levels of "attainment" for each age group, thereby understanding "whom" they are speaking with.

In the study of faith development, James Fowler outlines six stages. It is important to note that none of the stages is more important than another, rather they are a progression of understanding and maturity.

Each stage requires appropriate methods and languages in order to retell the biblical stories so that they will be absorbed and easily understood. Howard Gardner's research in Frames of Mind can be added to Fowler's information to help us understand how people learn.

Knowing the limits of understanding is a tool in equipping others to speak about their own faith understandings. By modeling personal sharing in a particular stage of understanding and by the interchange of common sharing, a teacher can build trust. This trust, nurtured by a teacher or mentor, gives a student confidence both in what they are sharing and how to share it. This is a beginning step in sharing faith with others.

It is also important that the educator is clear both in message and self-understanding. If an educator is to be clear, then he or she must first spend time in prayer, study, and meditation, preparing for the task of sharing. If the sharing is genuine, it has the potential to lead to questions. The old adage "There is no such thing as a dumb question" fits in this model of dialogue and sharing. Both young and old, when sharing their faith, are sharing what they have accepted, struggled with, and possibly relied on for many years. By rejecting an honest question, the very nature of the person is being rejected. If we are equipping others to go out into the world to share the good news, which they have first accepted, educators must empower them by taking time to hear and answer the questions. If an answer is not easily arrived at, then take time out, promise to return to the question, and seek help. Most of all, in times of sharing, questioning, and even teaching, be enthusiastic. Being a Christian is a life filled with joy, even in difficult times. There is something contagious about an enthusiastic spirit!

What are we to share? One of the first songs I remember from Vacation Bible School was "the B-I-B-L-E, yes that's the word for me, It stands alone as the cornerstone, the B-I-B-L-E." There is great wisdom in the way the Bible tells the story of God's relationship with God's people.

As 21st-century Christians, the church is blessed to have an agreed upon set of Scriptures, and yet how would our stories be added if they were to become biblical. Most likely the stories would be similar to the stories of the first church: simple, memorable, and telling stories. As Jesus often taught in stories, we too are asked to share the biblical story, the church's story, and our story, as a way of illuminating others to God's presence and work. In our sharing we incorporate our understanding as well as interpret our lives in light of our experience of God's presence.

When and where do we educate others in the Christian message? The question may better be phrased: When and where do we not educate others in the Christian message? Christian education is not limited to the classroom! How shall we know the Brethren? Alexander Mack answered, "By the manner of their living." We evangelize and educate others in the Christian life through modeling Christian living. The classroom includes not only the Sunday school hour, but also area soup kitchens, work camps, youth retreats, worship, Annual Conference, etc. Sunday school, membership classes, and evening programs are three examples of ways to equip others in evangelism and allow them a forum to share their faith understanding. They are also ways to invite others into a faith experience that is centered upon sharing and dialogue.

Sunday school is a set-apart time designed to learn the stories from the Scriptures. Whether it is memory verses, crafts, Bible games, skits, or even snacks, all of the time should support the learning of the biblical stories.

Membership class and special Sunday school emphasis can provide an easy avenue for sharing the story of the church universally, denominationally, and locally. As members are assimilated into the community, it is imperative that an intentional, regular, and set-apart membership class be established so that others feel an invitation to learn the story of the church as well as share in the future writing of that story.

Programs such as parenting classes, fellowship meals, Bible studies, dessert socials, and game evenings are all considered back doors into the church. They are easy places for guests to become active, meet some new people, become familiar with the surroundings, and connect with individual stories of people in the community.

How do we share the message of our faith? We genuinely share when we have invested ourselves in a relationship with God through Jesus Christ. Nobody can speak of your faith better than you. Personal testimonies, time taken from a busy schedule, and building relationships all speak to self-investment. If we live evangelistic lives with honesty and integrity, relying on God, we have the potential to strengthen relationships and be invitational, transformational, and nurturing. When we answer the first set of questions (who, what, when, and where), the "how" will come naturally. Evangelism cannot be taught, it must be embodied.

In the midst of deep needs for security and significance, friends take the place of family. Small group ministry is an important key to meeting these needs and teaching people to care for each other.

There is a vast and exciting array of small group resources available both on the World Wide Web and in bookstores, but this article will be limited to a few workable small group models that can have an evangelistic impact within the church. These models are biblical, current, relevant, and video-based with workbooks. I have used each of the small group materials illustrated here and look forward to using them again. I am writing out of my culture, gifts, and experience in marriage and family counseling.

A few key authors have shaped my theory of small group ministries. The first and most foundational book on this topic is Nine Keys to Effective Small Group Leadership by Carl F. George. George lays out a clear and workable process to create small groups, select leadership, involve pastoral leadership, and progressively expand these group ministries. There is a valuable section on how to involve both lay people and pastors in this process. Following are important concepts to understanding evangelistic groups today.

Basic spiritual formation. The concept of small groups calls us back to the world's oldest, most elemental pattern of spiritual formation. The process goes back to the Garden of Eden when God created a family and the home as the center. Jesus brought the model beautifully into focus in his selection of the disciples. Together, they learned to seek first the kingdom and to teach others to do the same. After Pentecost the apostles continued the practice of meeting in groups for teaching, fellowship, the breaking of bread, and prayer (Acts 2:42). This small group model has characterized vital discipleship in the body of Christ throughout history, especially in periods of great spiritual renewal. Unfortunately, many small groups within the church are ingrown and lethargic, having no passionate witness or vision beyond themselves. To reach the unchurched, and those who have left the church, more relational approaches must be found.

Felt needs. A way to focus is to prayerfully identify and begin with a felt need within your community. Personal neediness is reaching its highest level ever in the United States. The family-based society no longer exists, not to mention the extended family. Half of today's children will spend at least part of their childhood cut off from one or both of their natural parents. People less often have an identity within a geographical community. The vast majority of people are located within huge, impersonal metropolitan areas, incapable of noticing or responding if someone's life falls apart. The net result is a lot of raw needs and hidden pains that are unmet.

Cultural shifts. As the 21st century begins, we are experiencing a cultural shift that could be as dramatic as the shift from the Middle Ages to the Renaissance. It is sometimes difficult to identify this shift because it is happening slowly, over an extended period of time. Actually, there are two primary shifts happening at the same time. First, there is the shift from the Baby Boomers to the Generation X and eventually to the Post-X (Millennial) Generation. At the same time an even larger cultural paradigm shift is occurring from the Enlightenment era (1500 to 1968) of the Baby Boomers and those before them, to postmodernism (1968 on). Generation X is the first "pure" postmodern generation. For further reading on these shifts, refer to the articles on Postmodernism (p. 17) and Multiple Generations (p. 35).

We now live in a world with few traditions and little basis for decision-making. Instead of family values or moral ethical consensus, we have only preferences. The result is a sense that anything goes. In the midst of deep needs for security and significance, friends take the place of family. Small group ministry is an important key to meeting these needs.

The Willow Creek Community Church, a mega-church in the Chicago suburbs, states that the most strategic individuals in a church are not the paid leadership, but the small group leaders. Small groups have become the vehicle through which ministry is delivered at Willow Creek. Small groups are no longer a department within the church; they are the church in its smallest unit.

Each church already has a number of small groups in place. This includes the church board, the choir, the ushers, Sunday school classes, and others. These are ideal places to teach groups how to really care for each other and to thrive.

A starting place is to observe what is going well in your church and strengthen the groups connected to that area. Observe the specific needs of your congregation and community with a sense of timing and quality. Then, create small groups to meet the specific needs. Also, it may be helpful to ask other churches where God is blessing them in their ministries.

The Divorce Care Ministry. One specific small group ministry that I have found to be valuable is Divorce Care. Over fifty percent of American marriages end in divorce. Many of these marriages were solemnized in a church by a pastor. Unfortunately, when marriages fail, people often feel that God has failed them and are very uncomfortable about coming back to church. This is one of the times in their lives when they need the ministry of the church the most. Divorce Care is a 13-session, video-based seminar that enables churches to help individuals recover from separation and divorce. It is based on Scripture and begins by explaining the plan of salvation. In the workbook there are daily devotions and a Scripture memory card for each week. Nationally known Christian counselors are featured in each video segment. Some of the topics include loneliness, anger, forgiveness, children, the biblical teaching on divorce, and moving on. Churches have found this to be a significant way to meet felt needs with the power of the gospel. The strength of this ministry is that it addresses the compelling felt needs of a large percentage of our population. A theme of Divorce Care is that "agony is spiritually invigorating." Most importantly, you should offer this ministry only if your congregation agrees with it doctrinally.

The Alpha Course. Another evangelistic small group ministry I have found to be valuable is the Alpha Course. Beginning in London, thousands of people around the world have found faith in Jesus Christ while attending the Alpha Course. It is a 13-session, video-based introduction to Christianity. The dynamic pastor Nicky Gumble is the presenter. It started off as an Inquirers class for the Anglican Church and has had so much impact that numerous denominations and independent churches are using it today. It comes packaged as a comprehensive ministry and encompasses an informal dinner, large and small group discussions, and a weekend retreat. Training seminars are held around the United States to prepare group leaders. Session 10, "How Can I Be Filled with the Holy Spirit?" is not representative of traditional Brethren theology. I discussed this with our deacons and announced at the beginning of the class that I would not be using this session. I am honest and upfront with issues like this before the group begins. The strength of this group ministry is its dynamic and compelling presentation of basic Christian doctrine. Again, you should only offer this ministry if your congregation agrees with it doctrinally in the configuration that you offer it.

As I share these evangelistic group ministries with the larger church, I know that they don't look safe to many Brethren. Jesus was often accused of doing unclean things in ministry. These are ministries that seem to work for me right now.

The most important thing is to seek the mind of Christ and minister where you are, as effectively as you can. As you pursue other resources and search the Internet, you will find many kinds of group ministries. Ask God to lead you to the ones that he wants you to use. They will work best!