A missionary speaks out about evangelism methods
Grady (at “missional space“) has written a very good article called “Modern Evangelism is unfair to those who hear“. Grady is a missionary, so he’s not speaking from a theoretical perspective. He suggests that modern evangelism methods are “unfair” for several reasons:
- They don’t know us
- They feel like projects
- They feel like we’re only after the conversion
- They never get a chance to see what we profess
- We speak out of Christian context into Secular context
Grady explains each of these “reasons” in detail in his post. Here is his explanation for the second reason:
They feel like projects
When I first became a believer I attended a Sunday school class where the “cool†Godly guys had hit lists of the ten guys they each wanted to convert. Wow, how would you like to find out that you were on someone’s list….nothing more than a project…nothing more than a pipeline. We fail to see the reality that they are much more than a potential client that needs our service…that instead they are a person who needs a friend that can help them make sense of this life and live with them. We usually prefer the “project†mode because we share, run back to campus and either brag on their conversion or blame Satan for their hardened heart.
I see a common thread that runs through Grady’s reasons. Grady wants to see believers living and sharing the gospel as part of their everyday, ordinary lives, not as a separate sacred program. He wants to see believers befriending and caring for people. He wants to see believers demonstrating the gospel as much as they proclaim the gospel.
What do you think about Grady’s reasons for modern evangelism being unfair?
Why work?
Sometimes, when I’m sitting at my desk or coding late at night, I wonder why I work? Yes, I know that I need to provide for myself and my family. We like to eat, and we like to have a place to sleep, and we like other things that are not necessities.
So, certainly I should work in order to support myself and my family. But, did you know there is another scriptural reason to work as well?
Scripture has alot to say about work. In fact, Paul warns the Thessalonians not to associate with a brother or sister who refuses to work. (2 Thessalonians 3:6-12) But, Scripture also gives us several reasons for working. Besides supporting ourselves and our families, Scripture also says that we should work in order to have something to give to others in need.
For example, consider Paul’s admonition to the elders from Ephesus:
I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’ (Acts 20:33-35 ESV)
Paul provides his own example of working with his hands in order to provide for himself and for those who are with him. He then commands (using the verb for “it is necessary”, translated as “must” in the ESV) the elders to follow his example. He says they are to work with their hands so that they can help the weak (or “in need” according to the Greek lexicon BDAG).
In another passage in Ephesians, Paul instructs those who have been guilty of stealing in the past. He says:
Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. (Ephesians 4:28 ESV)
The thief has not “put on the new man” (Eph 4:24) simply by ceasing to steal and beginning to work for his own support. Instead, Paul expects a complete reversal in his thinking. No long is the thief to take from others; as a new man in Christ he is now to work in order to give to others who are in need.
Apparently, the idea of working for others and supporting those who are in need was active in the earliest days of the church. As Luke records in two passages:
And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. (Acts 2:45 ESV)
There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need. (Acts 4:34-35 ESV)
Perhaps this also explains part of the reasoning behind John’s instructions concerning caring for a brother or sister who is in need:
But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? (1 John 3:17 ESV)
Thus, according to John, when we work to “have the world’s goods” in order to help others who are in need, we are demonstrating that God’s love abides in us.
We should work in order to provide for ourselves, and we should work in order to provide for our families. However, according to Scripture, we should also work in order to provide for others who are in need.
During these tough economic times, we should especially be looking around for those who are in need, and we should be working in order to help these people.
Requiring what can only be given
I’ve noticed a trend, but I don’t think this is a recent trend. Christians are requiring of others what can only be given themselves.
I know that sounds confusing, but let me try to explain with an example. Paul writes to the Philippians to consider others as more important than themselves. This type of consideration, though, can only be given; it cannot be taken. However, today, many expect or require consideration from others. They do not begin by consdering others as more important; they begin by expecting or requiring others to consider them more important.
This is a huge distinction, but one that we must understand in order to live as followers of Jesus Christ. Consider for instance the example we have in the short letter that Paul wrote to Philemon. Paul wanted Philemon to release his slave Onesimus. But, Paul knew that forgiveness and freedom was something that Philemon had to give, not something that even Paul could demand.
We often look look at Philemon with confusion. Why didn’t Paul just command Philemon to release his slave? Paul even said that he had the right to command that, but Paul refused. Why? Because Paul understood something that we struggle with: you cannot require what can only be given.
This applies in many areas of our life and our walk with Christ. Consider for example the familiar (and at times unpopular) passage from Ephesians 5 where wives are told to submit to their husbands. However, husbands are never told to force their wives to submit or to require submission of their wives. Submission can only be given (in this case, by the wife).
When we turn the instructions around, we then turn them into something completely different. Now, instead of wives submitting to their husbands, we have husbands commanding their wives to submit, which becomes subservience instead of submission. Submission can only be given.
Of course, we see believers turning scriptural instructions around in other areas as well. For example, consider church leaders (i.e. pastors/elders). According to Paul, we are to give double honor to those elders who work hard at teaching and leading. Again, double honor is to be given but not required. But, when pastors/elders require honor (in various forms) from other believers, they have turned honor into something else. This is why Peter warns elders not to serve for monetary gain.
It seems, in these cases and many others, that some who follow Jesus Christ are more concerned with the obedience from other believers than from themselves. And, of course, they’re usually concerned with those areas that would benefit themselves.
For example, we can respect hospitality from others, without giving hospitality ourselves. We can require service from others, without thinking about serving for ourselves. We can expect others to demonstrate love for us, without considering whether or not we are demonstrating love for others. We can require others to disciple us, without making disciples ourselves.
This is a backward view of the life of Christ in us. As the Spirit indwells us, his first desire is to transform our own lives. He does not desire for us to begin examining the lives of others and to require from them what the Spirit requires of us.
Of course, requiring and expecting sanctification and maturity in others is much easier on us than walking in submission to the work of the Spirit in our own lives. But, this is not the way of Christ. Those of us who desire to mature in Christ should start giving of ourselves and stop requiring from others.
Jesus was not a very good evangelist
During my time at seminary, I’ve been required to read several books on the subjects of evangelism and church growth. After considering their conclusions and comparing these to Scripture, I’ve decided that Jesus was not a very good evangelist.
When he called his first disciples, he didn’t tell them about his good plan for their lives; he simply said, “Follow me.”
When he talked to Nicodemus, Jesus didn’t point out his sins; he simply talked about the new life in the Spirit.
When he talked to the Samaritan woman by the well, Jesus didn’t call her to repent; he just announced himself as the Messiah.
When he talked to the “rich, young ruler,” he didn’t tell the man to simply believe or trust him or pray to him; he told him to sell all he had and give to the poor and follow him.
When he forgave the paralytic, he did so based on his friends’ faith.
When he cast demons out of people, he often told them to not tell other people about him.
When Jesus ate at Zacchaeus’ house, he seemed pleased that Zacchaeus talked about his works of giving back to the poor, but Jesus never told him to make sure he had faith.
When Pilate asked Jesus if he was the king of the Jews, Jesus did not give a very convincing apologetic argument.
When he met Paul on the road to Damascus, Jesus left out almost every point in the Roman Road, E.E., C.W.T., F.A.I.T.H., and any other evangelism method.
No, Jesus was not a very good evangelist… at least, not according to most Christian definitions and descriptions of a good evangelist.
A biblical theology is a practical theology
There is a very interesting and very important discussion occurring in a couple of blogs. It was started by Jeff (at “The Practicing Church“) in his post called “Practicology.” After reviewing the many “-ologies” which various groups espouse or emphasize, Jeff makes the following statement:
Truth is, I’m not as impressed by how much someone knows about the Bible as I am whether someone is living out what they know.
Jeff concludes with this statement:
So if there’s an ‘-ology’ I’d coin to describe all this – I’d want it to be ‘practicology’ – the study of putting our faith into practice. A faith that works itself out in life.
Laura (at “Who in the World Are We?“) continues Jeff’s discussion in her own post called “Practicclesiology” which is focused primarily on a practical ecclesiology – a practical understanding of the church.
Laura describes the theory of ecclesiology like this:
The theory of ecclesiology consists of the rich, deep biblical truths, describing our safe identity and position in Christ as persons and community. Properly understood, these truths help us, persons and community, to live ordinary lives of risky creative participation in the world for the sake of Christ.
Next, she defines the practice of ecclesiology like this:
The practice of ecclesiology consists of the extensive and intensive influence of a church, grounded in proper understanding. A properly functioning church (persons and community) moves into the world in Christ and by the Spirit, applying a rich diversity of skills to live boldly in the world while pointing to Christ.
Finally, she combines the two into practicclesiology (a term she coined):
In sum, practicclesiology is a manner of life together that understands and lives out deep connection to Christ and one another in order to dream and risk the seemingly impossible.
In reality, it is impossible to have a biblical theology that is not practical. A biblical theology is a practical theology.
Now, I understand why Jeff and Laura are concerned about the distinction between theoretical theology and practical theology. Discussions about this distinction and arguments as to which is more important have been going on for centuries and longer.
However, when we study Scripture, we find that it is impossible to separate our thinking about God (theoretical theology) from our life (practical theology). In fact, according to Scripture, the way we live demonstrates what we actually think about God more than what we say.
In 1 John, the apostle makes the bold statement that someone who does not demonstrate love to another person does not love God, regardless of what that person may say (1 John 3:17; 4:20). James writes something similar about faith – faith that does not demonstrate itself in our lives is not faith at all (James 2:14-26). Paul follows his most theoretical argument (Romans 1-11), with an exhortation to live in accordance with this understanding (Romans 12-16). As followers of Jesus Christ, an understanding of God that does not demonstrate itself in the way we live is not a biblical theology.
How does this work with the church?
People discuss and argue about many aspects of ecclesiology. For example, many argue about whether the Lord’s Supper (Communion) should be for local church members only (closed communion) or for any believer (open communion). Someone once tried to convince me of closed communion by arguing that we should only share the fellowship of the cup and the bread with those we know. However, as I pointed out, he cannot know all the thousands of people that he meets with every Sunday. His theoretical argument for “closed communion” was nullified by his own practice.
There are positive implications of our practical theology, and practical ecclesiology in particular. For example, last Sunday we were talking about times in our lives when we grow indifferent to God. One brother said, “This is one of the reasons that I love this church, and one of the reasons that I hate this church. I know that when we meet together, someone is going to ask me about my life and my relationship with God. This is exactly what I need, but its not always what I want, especially when I’m feeling indifferent toward God.” He’s learned that our ecclesiology is not simply theoretical… we don’t just talk about fellowship and discipleship and the “one anothers”. Instead, we try to live these things. Our ecclesiology is very practical.
In fact, besides this blog (and times when I meet with people who contacted me because of this blog), I rarely talk about “ecclesiology.” It is more important to live our ecclesiology (or any theology) than to talk about our ecclesiology (or any theology).
Someone who does not offer grace and forgiveness to others does not understand the grace of God regardless of what they say or teach about God’s grace. A person who does not accept others as they are does not understand how God has accepted us in Christ, regardless of what they say about salvation by grace and not by works. Someone who does not share his or her life with other brothers and sisters in Christ in intimate fellowship and community does not understand discipleship, regardless of what they profess about the importance of the Great Commission. Our theology is demonstrated in the way we live our lives, not in what we say or write.
This distinction between theoretical theology and practical theology is a false distinction as far as Scripture is concerned. According to Scripture, it is impossible to know God (theology) without it affecting your life (practice). So, a biblical theology is a practical theology. A theoretical theology that does not affect a person’s life is not a biblical theology.
How to be an example to others
In 1 Thessalonians 2, Paul reminds the Christians in Thessalonika about the time that he spent with them. Paul probably only spent a few weeks with the Thessalonian believers. However, it seems that he made the most of that time.
This is what Paul says:
For you yourselves know, brothers, that our coming to you was not in vain. But though we had already suffered and been shamefully treated at Philippi, as you know, we had boldness in our God to declare to you the gospel of God in the midst of much conflict. For our appeal does not spring from error or impurity or any attempt to deceive, but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts. For we never came with words of flattery, as you know, nor with a pretext for greed- God is witness. Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children. So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us. For you remember, brothers, our labor and toil: we worked night and day, that we might not be a burden to any of you, while we proclaimed to you the gospel of God. You are witnesses, and God also, how holy and righteous and blameless was our conduct toward you believers. For you know how, like a father with his children, we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory. And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers. For you, brothers, became imitators of the churches of God in Christ Jesus that are in Judea. For you suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all mankind by hindering us from speaking to the Gentiles that they might be saved- so as always to fill up the measure of their sins. But God’s wrath has come upon them at last! But since we were torn away from you, brothers, for a short time, in person not in heart, we endeavored the more eagerly and with great desire to see you face to face, because we wanted to come to you- I, Paul, again and again- but Satan hindered us. For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? For you are our glory and joy. (1 Thessalonians 2 ESV)
What can we learn from Paul’s example:
1: Continue making disciples in spite of difficulties.
2: Seek to please God, not people.
3: Do not try to persuade people by your rhetoric or your method of teaching or your arguments.
4: Do not make demands on people, even if you think you may have the right.
5: Gently care for people.
6: Share your life with people, not just your words.
7: Work hard serving people and serving with people.
8: Continually encourage people to walk with Christ.
9: Give God all the glory when people grow in maturity.
I don’t know about you, but I think I still have a long way to go before I am following Paul’s example. While I can see where my life and discipleship has matured in some of these areas over the last few years, I can also see where I have much more need for growth.
Primarily, I think the first item is one of the toughest for me. Paul suffered greatly at Philippi – he was imprisoned. Yet, he continued to make disciples. He did not let the difficulties distract him from his purpose.
I tend to be distracted much more easily. If something goes wrong or if life gets difficult, I tend to withdraw and forget or ignore the fact that I am supposed to be making disciples. Sometimes, I let my circumstances dictate my level of obedience. I can learn from Paul here. I can learn to trust God and follow the Spirit in spite of my cicumstances, allowing him to strengthen me.
What about you? Have you seen growth as a disciple-maker in your life? In what area or areas do you still need to grow?
Uncle Lionel and the church as family
Lionel at “The Gospel in 3-D” has written an excellent post called “The Church As Family: How Church Leadership is Affected By How You View The Church.” Lionel says that if we view the church as a family, it will affect how we treat one another, and it will affect how we view leadership among the church. He presents a wonderful illustration using his relationship with his nephew:
I remember my grandmother raising my nephew and I was like his big brother. We were both adopted and I was given the responsibility to helping with potty training, feeding him, carrying him, changing him, talking him for walks, playing with him in the park, and protecting him from harm, I was also given some delegated discipling power; however, the real discipline rested in the hands of the only authority in the house, my grandmother…
As I got older my nephew got older. I stopped taking him to the restroom because he could go by himself, I stopped reading to him because he had learned to read on his own, I stopped taking him to the park because he was big enough to ride his bike and protect himself, I stopped walking him to the school bus, I stopped picking out his clothes, I even became less involved in his decision making. Day by day, he matured and my role became less involved. Day by day, I saw him grow up into maturity and my influence became more of an example and less hands on…
I wonder if I were still putting diapers on my 19 year old nephew what people would think. I wonder if people saw me rocking him to sleep today, what they would think, I wonder if I brushed his teeth for him tonight what others would think?
I think this is exactly how more mature believers should help less mature believers walk with Christ. I’m guessing that while Lionel’s nephew was growing, there were times when Lionel allows his nephew to do some things by himself that Lionel could have done better. I’m assuming that there were times when Lionel’s nephew made mistakes that Lionel himself would not have made. But, this was all necessary for the nephew to grow and mature.
In the same way, mature believers need to allow less mature believers to do or say things that the more mature believers may have done or said better. Less mature believers need to be given room to make mistakes. This is the way growth happens. If this is not allowed, then those less mature believers will not mature.
Instead, leaders will always be brushing their teeth for them. But, unfortunately, I think this is what many within the church expect today.
Reciprocity
According to Princeton’s wordnet, “reciprocity” means “a relation of mutual dependence or action or influence.” Similarly, a “reciprocal pronoun” is “a pronoun or pronominal phrase (as ‘each other’) that expresses a mutual action or relationship between the individuals indicated in the plural.”
Did you know that reciprocal pronouns are common in the New Testament? They are. They are usually translated “one another” or “each other” or even “each one”. Reciprocal pronouns are very important for us to understand how we should relate to one another. Many times, this relationship is obvious and easy to understand.
For example, in 1 John 4:7, John writes that we should “love one another.” (ESV) Most believers recognize that our relationship with one another should be expressed with mutual love. If person A loves person B, but person B does not love person A, we recognize that they are not loving one another.
Similarly, in 1 Peter 5:14, Peter writes that we should “greet (or welcome) one another.” (ESV) Again, it is easy to recognize that if one believer greets someone, but the greeting or welcome is not returned, then they are not greeting one another.
In James 5:9, James writes, “Do not grumble against one another.” (ESV) Grumbling probably means complaining. So, believers should not complain about one another. So, if one sister refuses to complain, but another sister does complain, then the two are not following James’ command. They are grumbling against one another.
We find Paul using reciprocal pronouns often. For example, in Galatians 5:13, he tells us, “Through love serve one another.” (ESV) This is also a command that recognize as a reciprocal command. If a brother is serving someone, but that brother refuses to serve, then the two are not serving one another.
But, there are other reciprocal instructions that are difficult to understand. In fact, in some circles, the reciprocity is removed from these commands.
Consider Paul’s statement in Colossians 3:16. He says that when the word of Christ dwells in us richly, we will demonstrate that by “teaching and admonishing one another.” (ESV) How reciprocal are we with this instruction? If one person teaches, but another person does not teach, do we recognize that they are not teaching one another? What if one person is admonishing but another is not admonishing? Do we allow this instruction to only apply to some believers but not to other believers?
Paul makes a similar statement in Romans 15:14, where he says that he is convinced that the Romans are “able to instruct (admonish) one another.” (ESV) Does the reciprocity in this statement apply only to the Romans? Did they have something that believers today do not have? Or, could God still expect all believers to teach/instruct/admonish reciprocally?
Another interesting reciprocal statement is found in Romans 14:19. Again speaking to the believers in Rome, Paul says, “So then let us pursue what makes for peace and for mutual upbuilding (the edification of one another).” (ESV) The reciprocal pronoun is harder to see in the ESV translation “mutual upbuilding.” But apparently Paul that it was important that all of the believers in Rome reciprocally pursue those things that led to peace and edification. Is this still something that we all pursue reciprocally.
Peter writes some of these difficult reciprocal commands also. In 1 Peter 4:10, he writes, “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace.” (ESV) Do we recognize the importance – the necessity even – of all believers exercising their spiritual gifts in a manner that can serve other believers? Do we sees this as every believer’s responsibility?
There are many other “difficult” reciprocal commands. A couple would include “submit to one another” (Ephesians 5:21), “humble yourselves before one another” (1 Peter 5:5), or “count one another as more significant than yourselves” (Philippians 2:3). These, and many, many other commands in Scripture, are reciprocal commands. That means that the commands are give to a plural group to be carried out as “a mutual action”.
Why do you think its easy for us to recognize “love one another” and “serve one another” as mutual requirements, while we tend to not recognize “teach one another” or “edify one another” as mutual requirements?
Review of The Jesus Paradigm
As I mentioned previously, I’ve been reading The Jesus Paradigm by David Alan Black. (see my posts “The Jesus Paradigm“, “Summer Reading“, and “Not about me… seriously“.) I read it slowly, mainly because I had several other things going on at the same time. I should make a couple of disclosures before my review.
First, Energion Publications sent me the book for review. (I am very appreciative!) See their page on this book here: jesusparadigm.com
Second, David Alan Black is my PhD mentor at Southeastern Baptist Theological Seminary.
Black’s purpose in writing this book is to encourage his readers toward “radical discipleship”. He is concerned (rightfully so, I would say) that many believers have forfeited following Jesus, and have instead placed their trust in their traditions, their leaders, or their politics.
This is not a book about the church. Nor is this a book about politics or leadership. However, Black touches on each of these subjects, and in some cases he grabs them with both hands. No, this book is strictly about discipleship – about following Jesus in the simple – yet extraordinarily radicaly – ways in which Scriptures describes and prescribes.
For much of the book, Black uses the radical reformers of the sixteenth century – the Anabaptists – as exemplars for our own discipleship. He explains how the Anabaptists refused to compromise their way of life:
Above all, the Anabaptists believed in obeying Christ’s call to abandon self and follow his example of humility, service, and suffering. The way of Jesus, they taught, is the way of suffering servanthood. It is the ultimate in downward mobility. (39)
Using the Anabaptists’ way of life as an example, Black exhorts every believer to consider him or herself to be a minister (servant) and a missionary. Every believer is responsible to teach, admonish, serve, give, evangelize, disciple, etc. These responsibilities cannot be given to or taken by others, even those in leadership.
However, Black does not want his readers to follow the Anabaptists. Instead, he says, the Anabaptists were simply attempting to live according to the pattern that they found in Scripture. Were they perfect? Of course not. But, they lived their beliefs.
And, Black does not write only to those who follow in the footprints of the Anabaptists historically. In fact, I think any believer from any tradition can benefit from reading this book. Black even concludes by calling all believers to radical discipleship and unity in Christ:
It’s time to summarize and conclude. Are you in a mainstream congregation? In an emergent church? In a home meeting? It really doesn’t matter. The paramount question to ask is this: Are you willing to wash the feet of others? Are you willing to use your gifts to enrich the Body of Christ? Are you willing to forego pyramids of power? Are you willing to surrender what is rightfully “yours”? In the end, it doesn’t matter what evangelical church we belong to. What matters is that we faithfully pursue the Jesus paradigm regardless of the religious structures around us. What matters is that we work from the bottom up… And we are to do this whether or not we agree with our brother or sister in every area. (126)
On one hand, Black’s book is an academic work. His years of study in Greek, New Testament, hermeneutics, and history are ably demonstrated in this work. On the other hand, this book stands apart from many works of academia, because Black is unable (and does not desire to) separate this work from his life. In fact, he uses examples from his own work in the seminary in North Carolina, at his home in Virginia, and in countless villages and cities around the world – especially in Ethiopia – to exhort his readers to consider their beliefs and live them out!
I have to admit that I did not first come across these lessons while reading this book. Instead, I’ve spent many hours discussing these concepts with Black. We’ve talked about being servants and ministers. We’ve talked about a church full of priests. We’ve talked about the church relying on the state.
This book is a great reminder of the many discussions that I’ve had with my PhD mentor, and the reason that I asked him to be my mentor in the first place. Everyone reading this book will quickly realize that Black is not writing from an ivory tower. Instead, he’s writing with hands covered with Ethiopian dust.
This is a book that I would recommend to anyone. Read it… and share it with others… then live the pattern of life that you find in Scripture… the pattern of life in which only the Holy Spirit can direct you and empower you.
Just Make Disciples ™
I’m tired of gimmicks, mottos, slogans, mission statements. Why can’t we just make disciples? In fact, I think that will be my new motto: “Just Make Disciples”.
I shared this idea with a few friends, and they were all very excited about the idea of spending time with one another – discipling one another – helping one another live our lives in conformity with the Gospel of Jesus Christ and encouraging others to do the same.
One of my friends has a t-shirt printing business. He told me that he could print some t-shirts with “Just Make Disciples” on it. I think this will be a wonderful way to encourage people to spend their time making disciples instead of doing so many other things that seem good, but distract us from our mission. I was planning to get together with my friend this afternoon, but he’s working on the design for the logo, and buying t-shirts, and setting up his screen prints, and talking to Christian retailers. He thinks “Just Make Disciples” will become a huge brand.
Another friend is in marketing. He thought this idea was wonderful also. He said he knew some people that he needed to spend time with in order to just make disciples. His mind works so fast that he already has ideas for a print campaign, a radio spot, and maybe even a TV commercial. He knows a couple of actors and authors who may be interested. I was hoping to have lunch or dinner with him, but he’s very busy putting together these marketing plans for “Just Make Disciples”.
One of my friends is one of the elders of a local church. He thinks this idea will revolutize the church. He says that it is so simple that any believer can take part, and it is so effective that only a few people who just make disciples will change their neighborhoods and city. He had to cancel our plans to get together because he’s working on a small-group study and a sermon series designed around our new motto “Just Make Disciples”.
I have a friend who is a lawyer. He thinks he needs to spend more time helping the people in his practice follow Jesus. He’s looking forward to spending time to just make disciples. Of course, he said, we have to be very careful with our brand. Someone could steal it, or mimic it, or denigrate it. He’s looking into a formal copywrite. For now, he say, we should try to trademark “Just Make Disciples ™”. We were planning to get coffee together tonight, but he has to do some research and fill out the right forms in order to protect “Just Make Disciples ™”.
So, my afternoon and evening is free. I was planning to get together with several friends to just make disciples, but they’re all busy with “Just Make Disciples ™”. You know, now that I think about, what we really need is a web presence. And, since I’m a web developer, I think I can come up with a great web site for “Just Make Disciples”. There could even be a discussion area where people can hang out and spend time with one another online.
So, like I said, I’m tired of all those gimmicks, mottos, slogans, and mission statements. I want to just make disciples. I think “Just Make Disciples ™” is exactly what we need today.