inclusive model

8/6/2019 Inclusive Model

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Prepared by Rick Francis

(Box #: 999)

PM 740 Ministry Project (an Independent Study)

Dr. Roger Trautmann

Multnomah Biblical Seminary

Spring Term 2006

© 2006 Rick Francis. All Rights Reserved.



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Part I EEr r r r oor r !! BBooookkmmaar r kk nnoott ddeef f iinneedd..

The Wild River............................................................................................................................................................................... 2 Row, Row, Row Your boat…........................................................................................................................................... 2 Comparing the Past and the Present ................................................................................................................................. 4 A Better Rowboat ............................. ............................................................................ Error! Bookmark not defined.

Part II EEr r r r oor r !! BBooookkmmaar r kk nnoott ddeef f iinneedd.. Authentic Experiential Mumbo Jumbo..................................................................................................................................... 6

Doing Away with Gravity.................................................................................................................................................... 6 Differences Between Modernists and Postmodernists .................................................................................................. 7 How the Mumbo Jumbo Affects a Student Ministry Model...................................................................................... 10

Part III 13 Abandonment .............................................................................................................................................................................. 13

Adrift in a Life Raft ............................................................................................................................................................ 13 How All This Affects a Student Ministry Model .......................................................................................................... 16

Part IV 18 The Inclusion Model for Student Ministry............................................................................................................................. 18

The Rowboat I Started Out With .................................................................................................................................... 18 My New and Improved Rowboat.................................................................................................................................... 19 Purpose of the Church....................................................................................................................................................... 24 Evangelism and Discipleship Thrusts ............................................................................................................................. 24 Focused Purposeful Programs.......................................................................................................................................... 25 Strategic Process.................................................................................................................................................................. 29

Part V 32 Why We Need a Model .............................................................................................................................................................. 32

It’s Still Just a Rowboat After All..................................................................................................................................... 32 Works Cited 34 Full Bibliography 35




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Figure 1 Modern vs. Postmodern mindset influences............................................................................................................ 8

Figure 2 From Worldly to Worthy........................................................................................................................................... 21 Figure 3 The Downside.............................................................................................................................................................. 23 Figure 4 Purposes Grouped by Thrusts.................................................................................................................................. 24 Figure 5 Seeker/Believer Focus overlaying Purpose Driven Levels.................................................................................. 25 Figure 6 The Ministry Landscape ............................................................................................................................................. 29 Figure 7 Step 1: Deploy Workers ............................................................................................................................................. 30 Figure 8 Step 2: Worldly to Wonderer..................................................................................................................................... 30 Figure 9 Step 3: Wonderer to Witnesses ................................................................................................................................. 30 Figure 10 Step 4: Witnesses to Worshipers............................................................................................................................. 30 Figure 11 Step 5: Worshipers to Workers............................................................................................................................... 31 Figure 12 All the Steps Together.............................................................................................................................................. 31

LLiisstt oof f TTaabblleess Number Page Table 1 Purpose vs. Postmodern Ideals.................................................................................................................................. 11 Table 2 Purpose vs. Abandonment Factor............................................................................................................................. 17 Table 3 Description the Ascending Stairs—Worldly to Worthy ........................................................................................ 22 Table 4 Description of the Descending Stairs—Worriers to Wanderers.......................................................................... 24 Table 5 Description of Worldly Program ............................................................................................................................... 25 Table 6 Description of Wonderers Program.......................................................................................................................... 26 Table 7 Description of Witnesses/Wanderers Program...................................................................................................... 27 Table 8 Description of Worshipers/Whiners Program........................................................................................................ 27 Table 9 Description of Workers/Worriers Program............................................................................................................ 28 Table 10 The Ministry Landscape Process ............................................................................................................................. 31




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“A missional engagement requires immersion in culture, to listen and askquestions. A missionary then proposes responses from the gospel, rather thanattempting to impose a message. Postmoderns, who are anti-absolutist,suspicious of truth claims, and wide open to relativism, will pose new and discomforting questions. Emerging leaders are immersed in these oceans,rather than occasionally visiting or examining them in the laboratories of evangelical academia.”—Eddie Gibbs (Professor of Church Growth at the School of Intercultural Studies at Fuller Theological Seminary in Pasadena,California.)1

“Could I conceive of a Christianity without the resurrection? Yeah. Because I’m so faithful to Christianity that if you show me the resurrection didn’t happen, I’m going to keep going. It did, so I’m going to hold to it assomething crucially important. Now I’m qualifying crucially important asopposed to fundamental. I get all that. I know the word play and the word games. But I don’t think we’re just playing word games. I think we’re actually talking about a way of living and a way of approaching belief and thought. And I wouldn’t suggest that belief and thought is something different than a practice.”—Doug Pagitt (Lead Pastor, Solomon’s Porch, Minneapolis)2

R OW, R OW, R OW Y OUR BOAT…

When I first though of the idea of designing a model for ministry that will effectively reachpostmodern thinkers, I had no idea how deep and wide the river was. I wanted to cross it easily with a simple adjustment to my existing ministry model. So, I got in my little purpose driven seekersensitive row boat and rowed out into the current.

And the current was wild.

1 Eddie Gibbs.“Emerging Solutions—and Problems; D. A. Carson S Theological Analysis Of Brian Mclaren, Et Al.”Christianity Today, October 2005

2 Ryan Bolger, John Burke, Tony Jones, Dan Kimball, Scot McKnight, Doug Pagitt, and Leron Shults. “The Emerging Church: Theology and Practice, Multiple Perspectives on the Issues.” 2006 National Pastor’s Conference: CriticalConcerns Course, February 2006, San Diego, California. (Grand Rapids, Michigan: Zondervan c2006) [soundrecording]




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There are a lot of good people out there trying to decide which way the current is going and somedoing everything they can to force it in the direction of their choosing. Postmodern thought is sodiverse, it is hard to find points that they all agree on. The only point I found was that they allreject, vehemently, modern fundamentalist protestant thinking.

I happen to be a bit of a modern, fundamentalist protestant (maybe even more than a bit), so it was difficult not to feel attacked. At times, I felt like I should be ashamed of myself for being whatI am, other times I realized that I do not want to be what they want me to be (or think that I am). There is a lot of “us versus them” thinking out in the river of culture. This made the crossing very hazardous indeed. I hoped to land on the other side with a model in hand that I could apply to my next ministry. Instead, I find myself standing on the bank, half-drowned holding on to a slightly leaky rowboat that is as much modern (truth based) as it is postmodern (experiential).

In some ways it feels like a copout. It feels like I shied away from a truly innovative model becauseI did not want to give up my fundamentals. To some extent, that is exactly what happened. I wentinto this willing to embrace postmodernism so that I could, like Paul, become all things to all

people. However, in one crucial instance I saw that postmodernism cannot ever be fully embracedby one who calls himself a Christian.3 That sounds harsh, I know. I realize I can be accused of being just another one of those bigoted warmongers who tell you what you can’t do and must doto be a Christian.

But I am not that kind of fundamentalist. I reject the exclusivity and the defensiveness of fundamentalism. Why should I have to defend truth, after all? Truth – if it is indeed truth (which Ibelieve biblical fundamental Christianity is), does not need defending. Truth can take care of itself.Fundamentals exist, just as the ground we walk on exists. I do not need to defend the ground, doI? Nor do I have to convince anyone of gravity. It is there. It influences everyone, and mere denialof it does not make it go away. I do not need to take offence on its behalf.

So, I am not a fundamentalist willing to go to war to defend truth. I will never deny the truth of the gospel, but to beat someone over the head with it will never win anyone to Christ, and itcertainly will not win any culture wars. Unfortunately, we live in an era where fundamentalists areseen as having lost the culture war and are seen as irrelevant, unloving, outdated, flawed andbigoted. Fundamentalism has become the new ‘F-word” of society. The belief may be wrong andseverely over exaggerated, but that is not the issue. The issue is that our reputation taints Christ’s.It is this reputation more than anything else that the emergent church seems to want to cleansethemselves from. Rather than trying to change the reputation, they are deconstructing thefoundations and claiming the moral high ground. So, just as postmodernists only agree they arenot, and never want to be thought of, as modernists, emergents (Christian postmodernists) only

really agree that they are not fundamentalists. To prove it, they toss out the fundamentals.

That is why the Doug Pagitt quote above was so disturbing to me. It made me realize in order todo what I set out to do—redefine my ministry to be able to reach postmoderns—I would be toldthat I would have to change my foundation. That is something I am not willing to do. Instead, I

3 Just as modernity could never be fully embraced by one who calls himself a Christian.




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examined my prejudices. I asked myself what is fundamental and what is just my strong opinion? What I found was that we do not need get rid of gravity or the ground, but we do need to get ridof the garbage on the landscape of fundamentalism. Most importantly we need to get rid of ourexclusivist judgmental tendencies, and we need to embrace a fuller gospel that includes touching

the untouchables and allowing them to come to Jesus at their own pace—something that smacksof embracing a social gospel.

COMPARING THE P AST AND THE PRESENT

My fundamental rowboat, built at the dawn of the seeker driven era, has been battered quite a bitin recent years. My very approach to ministry has been brought into question. Methods that worked fine for years, are said to fall flat. On the other hand, methods abandoned along the way now seem to be more effective than they were before. The boat I used to use 25 years ago isinadequate for the task—the landscape has changed quite a bit since my first day in ministry.

My first day on Youth Staff

In the eighties I was 18 and a lay youth leader at my church. I was excited about reaching the world for Christ. I had my first evangelistic appointment at the “Tasty Freeze” in Beaverton,Oregon, with Brent. It was not the first time I had shared my faith. I had shared Christ with many of my classmates when I was in high school. What made this appointment different was that I hadnever met Brent. All the other times I shared with people, I had already established a relationship with them. Brent was on my list of students, so I called him and he said he would meet me.

When Brent arrived, we spent a few minutes talking, then I turned the conversation to Christ andpulled out my “Four Spiritual Laws.” Brent was very attentive. What he heard made a lot of senseso he prayed to receive Christ. We continued to meet for the next year until I was assigned tominister at a different high school campus. This scenario was played out time and time again while

I was on youth staff. What I said to them made sense and they prayed the prayer and entered intothe kingdom.

Fast forward to the 21st Century. My ministry was very different. On Wednesdays, we had agathering which we started with 15 church kids. Within six months we had 50 kids coming, andonly 20 were what I would call church kids. The rest were seekers and they were all very different. They came because they felt safe. We played “cool” music (the same music they listened to athome, for the most part) we had a lot of fun and they heard stories about God. They were all on ajourney looking for something to fill that void. We worked hard as a team to accept and love andgently lead them toward the savior. We also told them there was truth and His name is Jesus.

Conversions were not at all like I had seen in my early days of youth ministry. We had decisionnights every six weeks, and many of the students made decisions and prayed the prayer. Some of them changed right away and began to mature, but others took longer. William was a regular, wegrew close over time. He came every week and we even got together occasionally for coffee Evenafter William graduated we would get together for coffee. I can not tell you how many times William heard the Gospel. I can tell you that to my knowledge he has yet to receive Christ. He is




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still testing the ground and watching me. I think he wants to see if I really believe what I say about Jesus and if I live out my faith.

What happened to “Easy” Conversions

Why is it that all I used to have to do was share the truth of Jesus Christ with someone and they would believe? In Brent’s case I didn’t even need to know him first. In Williams case I know him well, even see him as a friend. He is one of several that I have had to make an effort to get toknow. I have had to make an effort to prove that I love them and expose my weaknesses to thembefore they will ever listen to what I have to say about the truth of Jesus Christ. Brent’s decision was based on the truth I shared with him. For William, the truth was not enough. He needed tomake sure I lived what I was saying. I had to love him. I may have to tear open my chest andreveal my heart to him, and then one day he may agree with me and make a decision.

What has changed on the landscape of society to make sharing the gospel so different then it usedto be? The answer is complex. There are many things that have conspired to bring us to this point.

The biggest may be the indoctrination of postmodern philosophy in our schools. In our society wehave seen the battle between postmodern “hippies” protesting against modern conservative“Yuppies.”

Now in our churches we have begun to see the effects of postmodern thinking. Christians are nolonger satisfied with the church as just a purveyor of propositional truth. They want the church tobe engaged in bigger things. They want the church to be the hands and feet of Christ. In their ownlives they want more than sermons and bible studies, they want to experience a deep relationship with Christ and their brothers and sisters. They are not willing to follow a discipleship plan; they want to engage in a spiritual journey. They call themselves emergent and they have shaken up thestatus quo. Some churches have tried to make a space for them, other cater just to them, and

others try to ignore them hoping they will grow out of it. For the latter it could mean a slow decline as the church ages and the younger believers are no where to be seen. Some may see this asinevitiable; the church will migrate toward emergent congregations that meet the needs of postmoderns by becoming more and more postmodern in their thinking and methodology.

I believe the church can not fully embrace a postmodern society any more than it could embrace amodern society. The fact remains that if local churches do not find a way to reach postmodernthinkers we could slip into a post-Christian society that has no beacon of truth pointing the way tohope. Whether we are fundamentalist or emergent at the core, as ministers we all have one thing incommon; a deep love for people that drives our desire to see them enter into authenticrelationship with the living God and our Savior, Jesus Christ. If this is true, we should be able torow the boat together.

It falls on the local church leaders to find a way to reach the next generation. In order to reachthem we must try to understand who they are and how they think.




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“Strong is our desire to experience, as opposed to simply reading or hearing

about things. Obviously, interactive video games are big sellers with middle school and high school students, just as high-adventure vacations are withthe post-college crowd.”—Tony Jones 4

“I came that they may have life, and have it abundantly.”—Jesus 5

DOING A WAY WITH GRAVITY

At the core of postmodernism is a new epistemology.

epis•te•mol•o•gy \i-ˌpis-tə-ˈmä-lə-jē\noun— the study or a theory of the nature and grounds of knowledge especially with reference to its limits and

validity6

To a modern fundamentalist it may seem that postmodernists want to do away with gravity. To apostmodernist the idea is that ideas do not neatly stack up on top each other in a systematicpyramid of propositions. This is based largely on their rejection of absolutes in general andabsolute truth specifically. To a Christian, there is no way to deny truth. Jesus declared Himself tobe truth, so a denial of truth is a denial of Jesus.

It’s the End of the World as We Know It!

How does the modern fundamentalist church, which was focuses on a systematic theology and thehighlight the rationality of the Bible, expect to get through to people like this? If postmodernsreject rational, logical truth, then how can they ever understand the “Four Spiritual Laws?” How do we lead them to Jesus? Will the church fade away into oblivion, or is it time for the rapture?

We know that the church will not fade away. In fact, it will prevail. It managed to flourish in themedieval epoch and it did quite well in the modern epoch. We must not forget that the modernepoch was not kind to the church at first. Logic and reason threatened the very foundation of faithand the authority of the Scripture. The church had to adapt its methods during the Reformation inorder to minister to the modern world. As a result the church grew more in the modern era then itdid in the medieval era.

4 Tony Jones, Postmodern Youth Ministry (Grand Rapids, Michigan: Zondervan / Youth Specialties, c2001), 31

5 All Scripture quoted from New American Standard Bible : 1995 Update , (LaHabra, CA: The Lockman Foundation, 1995).

6Merriam-Webster, Inc. Merriam-Webster's Collegiate Dictionary. Includes index. 10th ed. (Springfield, Mass., U.S.A.:Merriam-Webster, 1996, c1993.) [electronic ed.]




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I am not saying systematic theology is wrong. On the contrary, I believe it brings structure to ourbeliefs. However, there is more to the Bible then just a set of systems that we hang our beliefs on.It is the sword of the Spirit, and postmoderns crave a spiritual awakening (and a deep mysticalexperiential relationship) like no other generation the modern church has seen.

DIFFERENCES BETWEEN MODERNISTS AND POSTMODERNISTS

The question remains. How can we reach postmoderns with the truth if they do not accept that thereis absolute truth? Propositional truth versus experiential truth is just one of many things we mustunderstand in order to minister to them. In order to develop a ministry model, we must firstunderstand some of the ways that postmodern thinkers are different from modern thinkers.

Propositional Truth vs. Experience

Proposed truth is not as important as experienced truth to the postmodern. It is as if they havetheir train backwards. In the “Four Spiritual Laws,” Campus Crusade’s very useful tract for sharing a systematic theology of salvation to modernist thinkers, there is a diagram of a train. In thediagram the engine of the train is Fact, the fuel car is Faith and the caboose (which, as we know, istotally unneeded) is Feeling.

The postmodern train7 may look more like this: Experience and Feelings are the engine, Faith is stillthe fuel car and Fact (a.k.a. truth) is the caboose. They do not care whether the “facts” line up withtheir experience. If there is discrepancy between the two, they will lean on their own experience andreject mere propositions. For example, if I tell a student that God loves them, that is a fact, and withno experience of God’s love, they reject what I say. Instead I must show them that God loves themby loving them myself and bringing them into a group that loves them and connects with them. Then I can tell them that they are loved by us because God loves all of us and gives us the ability tolove. Then they will melt like butter before my eyes, because the experience and my words line up. If

they never experience and feel that I love them, they will never believe my words.

Dan Kimball diagrams it like this:8

7 In truth I fear that postmoderns would reject the whole concept of a train. It is too linear in its presentation. To apostmodern, going from point A to point B on tracks is totally unacceptable.

8 Dan Kimball, The Emerging Church; Vintage Christianity for New Generations (Grand Rapids, Michigan:, Zondervan,c2003), 187.




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Figure 1 Modern vs. Postmodern mindset influences

It is hard for me to understand how behavior comes before belief. Yet I have witnessed thispuzzling concept lived out in students. In order to reach postmoderns, we need to de-emphasizepropositions and emphasize experience. This does not mean that we shy away from the truth.

However, rather then telling students to love their neighbor, we need to demonstrate it and thengive them the opportunity to do it. If we show them something, then explain the deeper truthsbehind the experience, they will be able to accept it.

Individualism vs. Connectivity

The modern era brought individualism to the forefront of society. Through logic, reason andscience, we could develop governments and economic structures that freed all men from themedieval hierarchical classes (in theory). Any individual could be all they could be in a system thatpromoted freedom, liberty and justice based on reason. Postmoderns reject individualism becausethey see it has led to greedy consumerism and isolates people. Community is important to

postmoderns because of the opportunity it provides for connectivity. This is how they describeconnectivity:

“The experience of the self as a part of others—‘We are all related’—is one of the most spiritual experiences. Everything is related. Nothing exists inisolation.” 9

Exclusive vs. Inclusive

Hand in hand with individualism is exclusivity. As individuals climb ladders toward “success,” they

band together in exclusive groups. From the executive clubs and private golf courses of the 20 th century to the gated communities of today, individualism breeds exclusiveness. Postmodernsdesire inclusiveness. It is through connectivity, belonging to a group, that they begin to believe.Rick Richardson describes it this way, “Evangelism is about helping people belong so they cometo believe.”10 It is belonging that is important. It allows them to see how authentic and honestChristians are about what we believe.

Expertise vs. Authenticity

Expertise is a virtue of modernism. If we, through science, reason and intellect, set out to prove

things, our reputation affects the credibility of our findings. What we say only has merit if we arecredible experts on our topic. Moderns care that their pastor graduated from Dallas TheologicalSeminary or Moody; expertise goes a long way to prove one’s value in modern society. But to the

9 Sweet, 72.

10 Richardson, 118.




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postmodern it is authenticity that is important. Authenticity says that you do not have all theanswers, but you are genuinely looking. It says that you struggle just like they do. Richardson putsit this way:

“In the past, being an expert and having answers were what built credibility and gained a hearing. Today, having the same questions,struggles and hurts is what builds credibility and gains a hearing.” 11

Engineering vs. Art

In the modern era we were builders, designers, scientists. We conquered the world with amazing feats of engineering and scientific research. To the postmoderns, beauty is more important thanengineering. Conquering the earth destroys beauty.

“If modernity was the age of the engineer (formulas, blueprints,measurements) and the lawyer (cases, evidence, proof, argument) the postmodern world will be the age of the artist.” 12

Systems vs. Mysticism

Fundamentalists are accused of refining the Bible down to a set of systems. Belief is then investedin the system rather than the Bible. Although I do not agree with the conclusion, the idea thatmodernism systemized the Bible holds some truth. From modernism we have Calvinism,Dispensationalism and many other isms. Postmoderns feel that systems have stripped Christianity

of essential mystery, upon which faith is dependent. Jesus emphasized this when he told Thomasthat those who followed him would have greater faith because they would believe without having to see.

“Modernity, it has been said, killed one ghost too many (namely, the HolyGhost). In destroying superstition, it also destroyed sacredness. Not surprisingly, the mystical dimensions of the world and soul that modernismtried to destroy are returning with a gentle vengeance. The disenchanted world is seeking radical reenchantment.” 1 3

11 Ibid., 48.

12 Steve Turner, Imagine: A Vision for Christians in the Arts (Downers Grove, IL: InterVarsity Press, 2001) [As quotedin Sweet, 40]

13 Sweet, 201




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Linear vs. Non-Linear

Modernity developed a lot of formulas like “A+B=C” or “E=MC2” or “Law one, God loves you;Law two…” We taught logically, from the ground up. Before a person could read they needed tolearn their letters and the phonics that went with them. Postmoderns are much more sporadic in

their approach to learning. For example, when my daughter went to school her teachers used the“inventive reading” method. If my daughter came to a word she did not know, rather thansounding it out as I had been taught, she was told to put a word in its place that she thought might work in the context of what she was reading (I will not get into all the issues this caused for herlater. Let’s just say “Hooked on Phonics” helped a lot).

When Leonard Sweet, Brian D. McLaren and Jerry Haselmayer set out to write a book on thepostmodern/emergent church movement they chose to do it in the form of an ABC primer called“A is for Abductive: The Language of the Emerging Church.” This is what Sweet said about theirchoice for the format:

“We have made this resource as comprehensive in scope in as limited aspace as we could. We designed it to be a nonlinear experience, so we hope you don’t start at the beginning, or even start at the end, but work on all letters according to your curiosity or need.” 14

Deductive/Inductive vs. Abductive

As far as pedagogy is concerned, both the deductive and inductive methods were used in themodern era. Deductive reasoning starts with abstract principles and builds toward concrete reality.Inductive reasoning starts with concrete reality and builds toward abstract principles. Postmodernsprefer what they are calling the abductive method:

“Abductive Method: Seize people by the imagination and transport them from their current world to another world, where they gain a new perspective.” 15

DESIGNING A MINISTRY MODEL FOR PEOPLE WHO R EJECT MODELS

In designing a ministry model there are many aspects of ministry to consider. For simplicity’s sake

I have chosen to build upon modern models and adjust. This fits, because even though we may beentering a new epoch, not every student will be postmodern--there will still be many students whose thinking is modern.16 Given that, I chose to stick to the five basic purposes of the church as

14 Ibid., 9.

15 Ibid., 31.

16 Kimball, 61.




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laid out by Doug Fields17 (and his boss Rick Warren), namely: worship, ministry 18, evangelism,fellowship, and discipleship.

The question is: how does postmodernism affect these five purposes, or better yet, how do we

strategically adapt our methodology in order to fulfill these purposes in a postmodern world? Ibelieve some postmodern beliefs will be greater obstacles to certain purposes than others will. Forinstance, evangelism in the modern world had been broken down to the sharing of propositions. Any disputes to the propositions were dealt with using a very logical apologetic designed to provethe truth of the gospel claim. This is just one example I have tried to cover other in the following table:

Purpose Postmodern Ideal PotentialObstacle

Solution

Evangelism Experiential TruthInclusiveness

Systematicevangelism will berejected.

Invite person to an awakening event and/or a “GroupInvestigating God” and when you share with them,share your experiences along with biblical truth.

Fellowship Connectivity

Authenticity

Shallow casual

fellowship is notauthentic enough.

Train leaders of small groups to be authentic in their

struggles and searching while they look together foranswers in the Bible. The key is that leaders andmembers must be able to genuinely love the rest of thegroup.

Discipleship Experiential Truth Abductive methodNon-linear learning

Systematicapproach todiscipleship willnot capture theirminds. Inductivestudies may notbe relevant.

We need to copy Jesus. Rather than teaching logically we need to take the group out into the world and teachprinciples by demonstrating them. Teachable moments

will be vital. Stories or tools like Nooma videos willbecome important. The plan needs to be flexibleenough to help them learn what they are mostpassionate about first.

Worship Art Authenticity Inclusiveness

Connectivity Mysticism

Programmed worship may fallflat.

Worship needs to more spontaneous. Quality of musicis not as important as the authentic attempt to draw the

whole group into communion with God and each

other. Rather than focusing on the deep truths of God, worship needs to draw people into the deep mystery of God.

Ministry (Leadership)

ExperienceNon-LinearLearning

Authenticity

Leaders who aretrained frombooks may leadthe same way.

If we adapt these methods then we need to train all of our leaders to adopt them. The problem with using amodel in post modern ministry is that it is a system andpostmoderns reject systems. Leaders need be aware of this and they need to be genuine about the fact thatthey have an agenda for their followers and for every person who walks through the door. Having an agendais acceptable to postmoderns as long as it is not ahidden agenda. Authenticity in leaders is the mostimportant quality for leadership in the coming years.

Table 1 Purpose vs. Postmodern Ideals

We can see from this table that postmodernism offers healthy obstacles for us to overcome. But itis not the only thing to consider before building a model. Postmodernism is merely a philosophy,

17 Doug Fields, Purpose Driven Youth Ministry: Nine Essential Foundations for Healthy Growth (Grand Rapids, Michigan:,Zondervan, c1998), 46.

18 In my model I refer to ministry as leadership or leadership development.




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after all. There are other issues in today’s society that we must look at along withpostmodernism—primarily the psyche of the adolescent generation and how their commonfeeling of abandonment affects out approach to ministry.




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P a r t I I I

AAbbaannddoonnmmeenntt “As the culture virtually dismantled previously rigid guidelines for familylife, a new family imbalance occurred as men and women attempted toredefine their roles and relationships within the family system. The imbalance now falls to the child/adolescent, who is left to fend for himself or herself as parents seek to find their own way in life.” — Chap Clark 19

“I will never leave you, nor will I forsake you.” — God 20

A DRIFT IN A LIFE R AFT

Postmodernism is merely a way of looking at the culture we are living in. There is another picture,one that is sociological to some extent, and that focuses on adolescent students and the way they behave based on their assessment that they have been abandoned.

According to Chap Clark,21 Associate Professor of youth, family and culture at Fuller TheologicalSeminary, our society has abandoned students—at least from their perspective. They feel aloneand adrift in a life raft, often without paddles. In their minds, there are no adults they can trustbecause every institution that was made to nurture them has failed. Worse, adults in theseinstitutions have exploited them for their own gain and life fulfillment. It did not start out this way.Clark, who spent a year as an in-house substitute teacher on a high school campus in southern

California studying the middle adolescent culture, points out that within a couple decades of therecognition of adolescence as a stage of life, high school or secondary school became a commonexperience. He states:

19 Chap Clark, Hurt; Inside the World of Today's Teenagers (Grand Rapids, Michigan:, Baker Academic, c2004), 33.

20 Hebrews 13:5b

21 This section of the paper is based almost exclusively on the study that Chap Clark did in 2003 and wrote about in hisbook, Hurt , in 2004. It may seem one sided. Let me just state that I do no agree with everything Clark says in his book but most of it is quite useful. I hope to dig up some rebuttals to this study in the future.




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“Over the next several years, innovative programs began to spring up acrossthe country. Youth sports, music, dance, drama and even religious youth programs provided opportunities for teens. These were originally designed and structured with a common goal: to nurture emerging adolescents by

providing systems, structures, and activities to help them grow intoadulthood by means of the smoothest, most productive transition possible.” 22

Although adults formed institutions to nurture teens, the landscape has changed dramatically.

While these and other nurturing structures and movements were beneficial in many ways, a subtle change soon took place. These structures eventuallydistanced adults from specific needs of adolescents. By the time adolescentsenter high school, nearly every one has been subjected to a decade or more of adult-driven and adult-controlled programs, systems, and institutions that

are primarily concerned with adults’ agendas, needs and dreams.2 3

Clark gives many examples of these adult agendas, from over-enthusiastic parents spending thousands of dollars and many hours helping their 8 year old play pee-wee football, to high schoolstudents whose schedule includes sports, 6 hours of homework each night, early band practice and Advanced placement classes. Students are under a lot of pressure to perform for parents, teachers,coaches and even youth pastors.

To students, adults do not appear to care about them. Students feel like pawns in some big gameof success and stature the adults are playing. So in order to cope with the pressures of the life they are forced to live, they have formed their own secondary families and gone underground fromadult society.

Raft Clusters—The Tribal Factor

Feeling abandoned and exploited by adults and the institutions that were created to nurture them,students have turned to each other for nurturing.

“Midadolescents believe their only choice is to find a relational place where they are not in danger of being ignored, used, or pushed aside.” 24

22 Clark, 45.

23 Ibid.

24 Ibid., 79.




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The high school landscape has changed a lot over the past 20 years. Gone are the cliques whogathered according to their identity or interest affinity. Now the clusters that gather look muchdifferent, and teens form tribes that set their own social rules.

When my daughter Stephanie was a junior in high school, she brought at least 5 of her friends withher to Nexus every week. They all belonged to what they called “the Breakfast Club” at her school. The Breakfast Club was made up of a core group of 6 or 7 people, but extended out to about 20.Stephanie’s friends were all very different. One was a talented and dedicated soccer player who went on to play for a national champion NCAA team. One thought that she was channeling ademon named Dracos and she preferred to be called by that name. One liked to dress like a Gothand was into SCA (the Society for Creative Anachronism) and Dungeons and Dragons. One was aguy from a strict Christian home, but claimed to be gay although he never acted on it. And there were others, all different. Only Stephanie and her friend Mike were Christians. Yet they formed atribe and they were (and are to this day) very close.

How did such a strange group of students become a close-knit tribe? Clark says that clusters or

tribes are formed according to a self-concept factor. He explains it as the way each person thinksother people see them. Their self-image may be quite high but they may think that other see themas a loser, so their self-concept is that of a loser. “Losers” cluster with other losers and “winners”cluster with winners. If the low end is a 1, and the high end is a 5, you will see clusters of 1 - 2’s, or2 – 3 - 4’s, or 4’s - 5’s, but 1’s will not get along with 4’s and can barely tolerate 3’s. This tells theobserver something about the way people see themselves, based on their cluster choices.

Understanding the cluster can be very powerful in ministry. Having my daughter’s cluster with heron Wednesday nights was effective—it allowed me to show all of them God’s love. They really liked that I did not expect them to believe all the “God stuff” before we “let them” join the group.I believe they felt loved by Stephanie and loved by me, as well as the other Christian students. So

when I told them God loved them, they nodded assent—and began to believe.

The Tribe Is Their Second Family – Their Real Family

This is very important to grasp. Students did not choose their family, after all. They did, however,choose their cluster, and this can make them more “real” than their natural family. It is neverappropriate to make disparaging remarks about a person in this “family.” Anything you say to astudent about a member of their family, you say about them.

Distance and Time May not be Strong Enough to Break the Ties

My daughter is 21 now and the Breakfast Club has moved all over (for instance, one’s in Denmark

right now), but the core of her tribe is still quite close. In this era of MySpace.com, LiveJournal, IMand text messaging, distance is irrelevant. Ministry to the tribe, therefore, can extend well beyondthe boundaries of the church. Plus, ministry to the tribe can continue for years after they graduateout of the youth group. As long as there is contact with one of them (and it will be there if youhave gained their trust), you have contact with all of them.




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Beneath the Surface

Once postmodern students form tribes they go underground. To protect themselves from thehostile adult world, they hide. Their tribal rituals maintain and define their culture and memberscan become closed to adult interference. No adult can fully understand what goes on underground

because adults are not allowed. They will keep you away using politeness. They will obediently follow the rules, if it keeps you out of their secret world.

Ethics and Morals

Being a part of a tribe means that the tribes rules are the rules members follow. Rules and moralsin the outside adult world need not be binding.

“Midadolescents filter much of their thought processes through the lens of self-interest and self-protection… Living in the world beneath has left a markon their ethical norms. Adolescents are not looking for the pleasure of the

moment because they believe they are irrelevant in light of certainunavoidable death. They are, instead, developmentally and practically preoccupied with the pleasure of the immediate because they have a driving commitment to create for themselves a world that makes life easier, safer and more satisfying.

As a result things like honesty and integrity that get in the way of their pleasures will not betolerated.

HOW A LL THIS A FFECTS A S TUDENT MINISTRY MODEL

This time the question is: how does the abandonment factor as described by Chap Clark affect the way we try to fulfill the five purposes of the church? The following table tries to describe my thinking.

Purpose AbandonmentFactor

Potential Obstacle Solution

Evangelism Exploitation Students believe adults aretrying to exploit them and arenot safe.

Much of the Evangelistic effort should bedone either by students or with students in theforefront.

Fellowship Cluster andSelf-Concept

If their tribe is not involved,it will be hard for them. Alsothey will gravitate to others

with similar self conceptsthus limiting fellowship.

Whenever possible try to minister to thecluster. Accepting a person’s friends ismonumentally important. Never question aperson about their choice of friends.Remember that if the tribe accepts you, you

will be able to effectively minister to all of them.If a student’s tribe is not involved with theministry, it will be important to allow thestudent to gravitate to someone at the sameself-concept level.

Discipleship Ethics There may be conflict It will take time and a close relationship with




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between what the tribe saysand what the Bible says.

Tribes may also try to forcecommitment to them overcommitment to God.

the student to overcome issues here. If they see no harm in lying to you, they will be justfine with lying to God. The goal is to get thestudent to a place where they see theimportance of membership in God’s tribe.

Worship Feelings of Abandonment

If God is perceived as anadult, He may be seen as one

who will exploit or abandonthem.

We need to help the student get to the pointin their relationship where they see God asfaithful, reliable and loving toward the student.

The example of trusted others leading thestudent to God’s throne in worship and thencontinuing to be trustworthy for the student inbetween times of worship is key.

Ministry (Leadership)

Cluster andSelf-concept

It may be difficult to be feellike a leader if they feel thecluster is not with them.

A big part of building students up as leaders will be to get them to a place where they seeministry to their friends as a way to love theircluster/tribe better.

Table 2 Purpose vs. Abandonment Factor

Like postmodernism, the abandonment factor offers many obstacles for us to overcome. The

toughest obstacle is something the youth pastor can do nothing about—being an adult. Studentsmay be very respectful and obedient. They may appear to be fully in sync with you. Howeverbecause of their lack of trust it all may be an act (better stated, a persona). They will be the personyou expect them to be and the person their teachers expect them to be and the person their tribeexpects them to be. It is not lying to them, it is surviving. Where the Baby Boomers were able tocompartmentalize their emotions, adolescents today put on various personas in order to feel safein their environment.




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P a r t I V

TThhee IInncclluussiioonn MMooddeell f f oor r SSttuuddeenntt MMiinniissttr r y y THE R OWBOAT I S TARTED OUT WITH

When I started this process, I had in mind that my research would produce a revolutionary new model of Student Ministry. I have already shared with you a little bit about what I did with Nexus.I always had that ministry in the back of my mind. With everything I read about postmoderns, I would say to myself “Oh, that’s why Nexus worked,” or “Now I see why the kids at Nexus lookedat me so confused.” I had ruthlessly planned on abandoning my dear old model for something shiny and new. Instead, my plans for an effective student ministry model for the coming years hasturned out to be to expand and mold the Nexus model into what I call the Inclusion Model.

I thought Nexus was an outdated model. That was the fear I had when I started Nexus, too. Iknew if I applied the methodology of the youth ministry where I became a Christian, it wouldsoon become a ministry made up of a dwindling number of church kids who did not want to bethere, but it was all I had to go on. So I brought an old methodology back to life—I thought. Intruth, my ministry philosophy had evolved without my noticing.

I was saved in a high-paced seeker driven ministry model known as Son City. The original Son City was the youth ministry that became Willow Creek Community Church. The Son City model wasapplied in several youth ministries around the country, including Village Baptist Church inBeaverton, Oregon, near my home in the late 70’s and early 80’s, where I believed the Gospel andthen joined the lay ministry. In our setting we saw over 400 students every week, in an

environment they found comfortable, listening to a band that played their music, competing in thebest Baby Boomer style in intense but stupid games, and hearing the truth, logic and rationality of the Bible. We told them every week that the Bible had all the answers to everything they werefacing in life. It worked amazingly well and hundreds of young people gave their lives and hearts to Jesus Christ.

When I started Nexus, I was fed up. I was told the Son City model was dead and people did notrespond to that kind of ministry any more. They were really into worship, and the purpose drivenmodel was all the rave. So I tried adding a worship team and I adopted the purpose driven model.It was true that church kids were into worship, even though it was hard to find the talent for a worship band in my church. But the purpose driven model did not work for me. My heart was for

reaching the lost, and we were amusing church kids. So in frustration went back to the model Iknew so well.

Yet I did not adopt the full Son City model. I was just nervous enough about being seen as an oldgeezer digging up an outdated model that I did two things that helped me stumble onto the Nexusmodel. I asked for input from students. I wanted them to tell me what they though their friends would come to. And I turned the programming over to Chris, a Generation Y member of my staff




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team. I will never forget the first time he showed me a schedule for the night and it had a solid half hour for hanging out and eating pizza smack in the middle of the program. I tried to tell him that it would upset the “flow.” (That was the Son City model talking.) Now, Gen-Yers are very good atsolving problems and very confident when presenting solutions. 25 Chris was no exception. He

looked at me and said in true Gen-Y fashion, “This will work.” I let the schedule ride, figuring thatI would have a chance to explain to him why it failed afterwards, and then Chris would know thatI was the master youth worker.

Oddly, having pizza hang out time in the middle of the program was the best thing we ever did. Itbecame our standard MO. It was during these laid back breaks between silly programming, badlive music and exposition of propositional truth that we showed our love to these students. Weshared an experience with them. It helped them want to belong to the group. And belonging is thefirst step toward believing with today’s young people.

This belonging before believing aspect of postmodern adolescent culture was what struck me themost in my current research. It was actually the same thing that had originally drawn me to God. I

remember the first time I went to Son City. I had tried God before and did not want to go thereagain. I just went to make my sister happy. Or so I said. In truth, I heard her talking about thegroup in a way that made me hungry. “This place is different,” she said, “Its not like church at all. They play cool music and the guy who talks is really funny. Really good but really funny. And they have this drama group, and … well, all the people are great. They really made me feel…I don’tknow, like one of them I guess.”

The idea of being part of a group like that was so appealing that I set aside my cageyness towardGod and went and checked it out. I was blown away by the group’s friendliness and acceptance. Inever felt judged. I was invited to join the drama group before I ever raised my hand in faith at analter call. I was included. I belonged before I believed 30 years before it became trendy.

It’s my calling to create an atmosphere…no, more than an atmosphere… a culture of inclusion, sothat young people can discover the Jesus who calls them by name. That’s why I call this theInclusive Model.

M Y NEW AND IMPROVED R OWBOAT

First let me state that postmoderns, or emergents, immediately reject the very notion of a model. To emergents everything is much more mysterious and non-linear. They reject models as imposedagendas. I will concede their point when it comes to experiencing communion in the depths of your soul during authentic worship. But when it comes to doing ministry, there needs to be a plan. The Bible talks about structure and organization in ministry 26, and authentic communion27. So,

25 Sommer Kehrili, and Trudy Sopp, and , and , HR Magazine; The Business of People, "Managing Generation Y", May 2006 (Alexandria, Virgina:, Socety for Human Resource Management, c2006), 119.

26 For example, Romans 5:1-5 lays out a progression for maturity. It begins with faith. Because of faith, we are able toexult in our tribulations because they bring about perseverance. From there the progression is to proven character tohope which does not disappoint because of God’s love.




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when the goal is to reach postmodern and modern students, it is best to have some kind of agenda. Besides, emergents really are not all that non-linear and mysterious, themselves. Every seminar I attended and every book I read presented material in a very modern, linear, fact-based way. John Burke of Gateway Community Church in Austin, Texas, admits to his church that he

has an agenda for them. Their motto explains their model “Come as you are, but don’t stay that way.”

“I am convinced that everyone would enjoy the life God intends for them—but until they believe that God’s plans for them will fulfill them, and until they commit to becoming all God intended, they will stay stuck. Therefore,the first responsibility of culture creation for growth must be to help people see a clear, compelling picture of life with God—one that motivates them tocommit to following him.” 28

God did intend for us to follow him so that we can grow and mature. Postmodern thinkers may reject agendas forced on them. Burke and others admit that it is okay to have an agenda as long asit is not hidden. Authenticity trumps linear plans.

Since my model is based on various other models, including the Son City model, the SonLifemodel and the purpose driven model, I will present the basics of the model in the same way thatmost of those models begin and follow the same presentation structure they follow:

1 The Levels of the Environment/Target Audience2 Purpose of the Church3 Evangelism and Discipleship Thrusts4 Focused Purposeful Programs

5 Strategic Process

Levels of the Environment: From Worldly to Worthy

Each level of the environment represents a stage of maturity, or calls in the Christian life. At eachlevel is a certain target audience.29 Each level is characterized by students with similar experienceof and commitment to God. At the lowest level, there is little or no experience or commitment. Atthe highest level there is very high experience and commitment.

27 John 15:5 talks about our mystical communion with Christ. Some how we are united with him and can only producefruit if we remain in him. Galatians 2:20 also deals with mystical union with Christ. Some how we died with Christ andhe lives through us.

28 John Burke, No Perfect People Allowed; Creating a Come as You Are Culture in the Church (Grand Rapids, Michigan:,Zondervan/Willow Creek Resouces, c2005),

29 The Son City model called the levels: Pool of Humanity, Outreach, Bible Study, Discipleship, and Leadership. ThePurpose Driven model called the levels: Community, Crowd, Congregation, Committed and Core. I have used variousterms at various times in my life. What is important is the understanding that not everyone is in the same placespiritually.




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Since I am in Seminary and alliteration is required in order to graduate, I came up with my ownnames for the levels: Worldly, Wonderers, Witnesses, Worshipers, Workers and Worthy.

Figure 2 From Worldly to Worthy

There are six levels in the diagram. The top level, Worthy, is separated from the pyramid. Thisillustrates the concept that we are all working toward the goal of being found worthy in Christ. Weall want to hear him say, “Well done, my good and faithful servant.” The reason it is separated isthat I do no see us attaining this on this side of eternity. I put it on the model because it isimportant to have something to move toward so that we do not stagnate on any given level.

There is a thick line between Wonderers and Witnesses. This is the line of demarcation thatrepresents a decision to receive Christ. In the traditional model, only Christians can be above theline. I have discovered the line exists for salvation purposes, but is often crossed by those I might

call Watchers (a subset of Wonderers). Since belonging comes before belief today, I feel that many students will stay anchored on the wonderers step and venture above the line to try the experience.How this fits on the model is hard to describe.

Climbing the Stairs

Call it a pyramid. Call it a funnel. Call it what you will. I like to think of the levels of theenvironment as a stairway. Setting aside all jokes about a stairway to Heaven, it is important topoint out that this is not a model depicting a salvific (redeeming) effort on our part. Salvationcomes from God. This is a model that demonstrates progressive sanctification, starting with the worldly. I have created a table describing students at each level.




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Level Key Verse Description The Call Worldly And do not be conformed to this world,

but be transformed by the renewing of

your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect. —Romans 12:2

These students may not have a concept of God. If they do it may be far from the truth.

They have a sense that there is something outthere. They believe in God but their pictureof Him is very different from a biblicalpicture.

Come and see aman…

Just like the villagers whomthe woman at the

well went to. Wonderers “Look among the nations! Observe!

Be astonished! Wonder! Because I am doing something in your days— You would not believe if you were told.

—Habakkuk 1:5

These are the students who are really wondering about spiritual things. Oftenreferred to as seekers, they have a hunger forGod without true knowledge of Him orcommitment to Him.

Come andListen…Like Nicodemuscame to Jesus tofind answers

Witnesses “...but you will receive power when the Holy Spirit has come upon you; and

you shall be My witnesses both in Jerusalem, and in all Judea and

Samaria, and even to the remotest part of the earth.” —Acts 1:8

This is the most exciting of all the levels.Here we have new believers. They are babies

who need milk before they can digest themeat of scripture. This dynamic group really

reaches lost people. Their passion for Godand excitement for their new found salvationand faith combined with a great compassionand love for their lost friends makes them theperfect witnesses.

Grow and Go…Like John and

Andrew who went and told

Peter about Jesus

Worshippers “But an hour is coming, and now is,when the true worshipers will worshipthe Father in spirit and truth; for such

people the Father seeks to be His worshipers. —John 4:23

These students develop authenticrelationships with God and have moved frommilk to meat with a clearer understanding of God and desire for authentic communion

with Him. They are hungry to learn more andmore and are nearly ready to becomededicated workers. Their faith in God isaffecting every part of their lives including stewardship of their time, talents and treasure.

Grow deeper andcloser to God…Like Barnabas

who sold his fieldand gave themoney to thepoor.

Workers 37 Then He *said to His disciples,“The harvest is plentiful, but the workers are few. 38 “Therefore beseech the Lord of the harvest to send out workers into His harvest.” —Matthew 9:37-38

These students are fully devoted to Christ. They have decided to make him Lord of everything. They work hard at the harvestand they invest time to make sure that they

will be workmen found approved. They search the scriptures to feed themselves andto feed the flocks in their care.

Feed my sheep…Like Peter and theapostles werecommanded todo.

Worthy “His master said to him, ‘Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter intothe joy of your master. —Matthew 25:2

(See Also: Colossians 1:9-10) 30

This is the ideal that we all strive for. We all want to be found worthy when all is said anddone. We want to be like Paul and fight thegood fight and run the race to the finish.

Hear the LordSay “WellDone!”…Like the faithfulsteward

Table 3 Description the Ascending Stairs—Worldly to Worthy

30 “9For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may befilled with the knowledge of His will in all spiritual wisdom and understanding, 10 so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God;”




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This is a fairly traditional representation of the levels. I have always been frustrated by the overly optimistic feel it has. There is only one way people can go—up. Because of this, I created adifferent view—one that shows the other side or the staircase.

Figure 3 The Downside

From this view we see that it is possible (and in my experience, common) for students to becomestagnate or even regress. This is not to say that they can lose their salvation. The model does not

show that it is possible to go back down to the pre-salvation levels of wonderers or worldly. They can however lose their way and begin descending the upper stairs.

Descending the Stairs

Level Key Verse Description Call orChallenge

Worriers “Be on guard, so that your hearts will not be weighted down with dissipation and drunkenness and the worries of

life, and that day will not come on you suddenly like a trap; —Matthew 25:21

Workers are the most susceptible to worry. We are the ones who have laid it all on theline. We sacrifice the most. It is no wonder

that worries can sometimes cause us to take astep back.

Be anxious fornothing…

Just as Paul

directed thePhilippians

Whiners Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door. —James 5:9

When we forget that worship is about God, we begin to whine and complain that life ishard and suffering in intolerable. We losesight of the Lord and do not lay our livesbefore Him.

Humble yourself before God…

Just like Job did when God spoke




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Wanderers For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and

pierced themselves with many griefs. —1 Timothy 6:10

A man who wanders from the way of

understanding will rest in the assembly of the dead. —Proverbs 21:16

With all my heart I have sought You; Do not let me wander from Your commandments. —Proverbs 119:10

When we are immature or when we haveregressed down the stairs there is a tendency to wander from the one thing that saved us— our faith. This is a pathetic state. We live likethe worldly despite the truth that is in ourhearts.

Return to yourfirst love…

Just as Jesus toldthe Church atEphesus

Table 4 Description of the Descending Stairs—Worriers to Wanderers

PURPOSE OF THE CHURCH

Along with the levels there are purposes that the church is expected to achieve. In order toeffectively reach the target audience, we can attach a purpose to each level. I have already touched

on the five purposes earlier. Briefly, the five purposes are: evangelism, fellowship, discipleship, worship and ministry (leadership).

E VANGELISM AND DISCIPLESHIP THRUSTS

My particular spin on the model is that there are two main thrusts behind the five purposes:evangelism and discipleship.

Figure 4 Purposes Grouped by Thrusts

The Venn diagram above shows that Evangelism and Discipleship overlap. The placement of thefive purposes within these circles shows that there is some overlap of thrust in purposes forfellowship and worship. Fellowship has a somewhat evangelistic thrust, but also is in thediscipleship sphere. Worship is firmly in the discipleship sphere, but it also touches the sphere of




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evangelism. I came to this conclusion when I combined the Purpose Driven target with what Ifound in the Willow Creek model.

Figure 5 Seeker/Believer Focus overlaying Purpose Driven Levels

The results show that on the outer rings (on my model it would be the lower steps), there is afocus on seekers and the inner rings (higher stairs), a focus on the believers.

FOCUSED PURPOSEFUL PROGRAMS

When we look at focused purpose and the level of the environment, we can build focused,purposeful programs.

Level Focus and Purpose What the “Program” Looks Like Culture of Program

Worldly Seeker Focus

Primary Purpose:Evangelism

Watcher Factor : They want to know what an outsider, or worse, an adult is doing in their turf. They are very cautious.

There are three stages of evangelism in the SonLife

Model: cultivating, planting and reaping. Programsat the Worldly level should be for cultivating and/orplanting. Rick Richardson would call them “soul

awakening events.31”

The goal is to build non-judging relationships. Weneed to accept and welcome them to come andinvestigate God. This group is best reached by those at the Wonderers or the Witnesses stage.

These are often big events on their turf that can bepublic events or ones we sponsor.

Important

PostmodernQualities:

Authenticity, Acceptance, andExperience

AbandonmentFactor:Students need toreach students.

We need to notjudge them orthe friends they keep

Table 5 Description of Worldly Program

31 Richardson, 88.




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Wonderers Seeker Focused

Primary Purpose:Evangelism Secondary Purpose:Fellowship

Watcher Factor : They are not ready to commit but they want to hear what we have tosay.

From the three stages of evangelism, these areoften reaping events. I find that consistency is abig issue: believing students should not have to

wait to bring their non-Christian friends to aseeker focused event. Weekly is best.

This program must be like an island to students. Itneeds to be more comfortable than for the eldersof the church. Secular music when they walk inthey will help them be more at ease, and they willsee you as being more relevant and notjudgmental. Live music brings experience to theevent. The band needs to play songs they know,not worship songs they have to learn.

We speak to them through media. Students aretechnology junkies, so quality is important, though

authenticity is even better. Live drama is also very effective.

Even though students may reject propositionaltruth, we should not shy away from presenting it. Iprefer a six-week series where interactive talks (nosermons) build on each other and become morechallenging each week. All of them are biblically based but they are more story-like, with the sixth

week giving students the opportunity to make adecision for Christ. This is where reaping comesin. All we can do is present the truth of theGospel; it is up to the Holy Spirit to change them.

ImportantPostmodernQualities:

Acceptance, Authenticity,Experience,Non-LinearProgramming and

Art

AbandonmentFactor:Having studentsup front a lot willadd validity toyour efforts:students can be

greeters, leaders,band members,actors, giving testimonies and

whatever else youcan find for themto do.

Studentsinteracting withadults will add

validity to theadult’s ministry.

Table 6 Description of Wonderers Program




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Workers & Worriers

Believer Focused

Primary Purpose:Discipleship Secondary Purpose:Leadership

Tertiary Purpose:Fellowship

There is no greater joy then working side by side with students and adult leaders in ministry.Leadership training is critical. Leaders need to bescreened for pure motives, a pure lifestyle and apure commitment to God. They need tounderstand that they are being called to sacrifice.

They need to know that you will be right therebeside them.

There will be a hierarchy at the top and everyone will know what it is. The important thing toremember is that students feel like they are partof the leadership team. Include them in as many leadership activities as you can: meetings, retreats,seminars, etc.

Students and adults will need and cravementoring. Take a page out of Moses’ book and

set up a structure where every leader is being mentored by someone above them. This includesyou.

ImportantPostmodernQualities:Inclusion,Experience,Connectivity and

Authenticity

AbandonmentFactor:

This is where they will begin to look up to you as aparent figure.

These are thestudents who willgo to bat for you.

It is critical not tolet them down.

Table 9 Description of Workers/Worriers Program

The Watcher Factor—Watching and Waiting to Believe

In the tables above, I pointed out the watcher factor. Watchers are non-believer who are anchoredat the Wonderer level but tag along at some of the higher levels just to see if you are for real. Thekinds of questions they are asking are:

• Do you really accept me or are you trying to exploit me?

• Do you really believe what you are saying?

• Do you practice what you preach?

• Are you going to let me sit in on things geared to believers so I can see what it is all aboutbefore I decide?

• Do I want to believe this?

• Is this for real?

• Are you for real?

It is important to be aware of who the watchers are. They are not students who are unbelieverspretending to be believers. They will tell you right out that they are not believers, but they want to

know more about what it means to be a believer. They are sensitive to rejection. Closed doors willdrive them away. You may not feel comfortable sharing deep spiritual truths in front of non-believers, but don’t be. At some level the Holy Spirit is working with them and is guiding theminto all truth. Don’t worry about them watching.

Do worry about them wanting to lead. They may want to help you minister to the poor orhomeless. That is okay, but it us up to you to make sure that you do not make them a leader. Can




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they be on the drama team? Sure, if they can be obedient to authority. Can they be in charge of thedrama team? No. It would be wise to have a contract of conduct for all band, drama and videoteam members. The idea is that they agree that even though they may not be Christians they willfollow a code of conduct that a Christian would follow as long as they are in the band, on the

drama team or involved with video.

I realize how controversial this sounds, but I find it very important. If the ministry is seekerfocused, seekers need to be involved. At the believer level it is a different story. An unbelievercannot lead believers in worship. Choices for the worship team are more important than the coverband for the wonderer program.

Do not assume any student is walking with Christ. Ask them the tough questions before you letthem move into leadership. Make them squirm, so that you will not squirm later when a parent isasking you what went wrong.

The Abandonment Factor—No Adults Allowed

Pay close attention to the “adult factor.” Students are so clued in to adults exploiting them fortheir own gain that they will catch on very quickly to any hidden agenda. Examine your heartbefore God. If you are trying to build a ministry for your own glory, if you are playing the“numbers game” so that you can advance in your career, then they will figure it out. They may show up physically, but you will not get to ever see the real them.

S TRATEGIC PROCESS

There needs to be a process that leads people from one level to the next. In honor of postmoderns who claim to be non-linear, I have tried to develop a non-linear diagram to depict the process. It isa map of what I call the ministry landscape. The water represents the fluidity of thought and

behavior in the fallen world. The land mass represents the solid rock of truth. Lost people live inthe distant islands and mature believers live in the land of maturity. Also on the map are the SeekerIslands, Safe Harbor, and Freedom City--this is the stepping off place for those who headedinbound to the Land of Maturity. BTW, I know this sounds dorky, but I believe it describes thetrue nature of ministry better than steps or circles.

Figure 6 The Ministry Landscape




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Step 5: Freedom City is a place of worshipand growth. Students learn great things andare encouraged to remain a part of both the

Safe Harbor and Seeker Island Ministries. Their involvement actually helps them grow.Eventually these Worshippers are encouragedto become Workers in the Land of Maturity.

Figure 11 Step 5: Worshipers to Workers

The process is ongoing. It is very chaotic if you try to look at the whole. The Ministry Landscape is very dynamic and alive withopportunity for growth. Behind it all the Holy Spirit guides students up the river towardMaturity.

Figure 12 All the Steps Together Table 10 The Ministry Landscape Process

The process is a bit sketchy on purpose. I used generic terms when I designed it. If I had used thelandscape map in my previous ministry, I would label the Seeker Islands as “Nexus,” Safe Harboras “Conexions” and Freedom City as “Impact,” because those were the names of the programsthat I had at each location on the map.

The success of the map comes when all believers in the ministry are aware of it and know where

they are and where they need be. They also need to know where their friends are so they canencourage them to the next level. Adult volunteers and student leaders need to know where eachstudent they are ministering to is on the map. They need to prayerfully assist them to the nextstage in their spiritual journey.




32

P a r t V

WWhh y y WWee NNeeeedd aa MMooddeell “Although the church appears statistically to be less and less of an influence in our postmodern, post-Christian, world, God has not given up on hisvision for his Church. After all, the church was his idea, and he sees it as hisbeautiful bride when functioning as he intended. The church, functioning ashis Body, can still influence our world one life at a time…”

—John Burke 32

I T’S S TILL JUST A R OWBOAT A FTER A LL I stand on the bank of the river with my shiny new rowboat. The river before me rages with itsturbulent currents and swirling undertow. The question I am asking myself is, is this boat sodifferent form my last boat? It is, after all, still just a rowboat. Postmodern thinkers would laugh atme standing there. They don’t believe in rowboats. But how else can I go out into the river?

What makes this rowboat different from my seeker sensitive purpose driven rowboat? I still wantto be sensitive to seekers. I still have purpose behind what I do. Yet there are several things thatstand out as being different in the inclusive model.

1 Students are intentionally encouraged to belong before they believe.

2 The model is student focused and not meant to serve any hidden adult purposes.3 Postmodern ideals are built in to every program.4 Authenticity and experience are embraced by the model.5 The process is fairly non-linear in its approach.6 The model keeps Watchers in mind.7 There is an acknowledgment of regression that sometimes occurs after individual

growth.8 There is a built in understanding that evangelism is the chief end of discipleship.

Number eight may need further explanation. What I mean is that most models are about making disciples, or maturing believers. In other words, we reach people so we can teach them and mature

them. The fact is that we teach believers and mature them so they can and will reach people forChrist. It’s all about saving people, not sanctifying them. Sanctification is important, but the truthis the most unsanctified Christian will become fully sanctified on the day they stand before God.Full sanctification happens in heaven to all those who believe in this life. On the other hand, theperson who is unsaved will never be sanctified. When they stand before God, it will not be a

32 Burke, 305.




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pleasant experience. They can only receive salvation on this side of Glory by believing. We arecalled to do all we can to help them believe. It is our job to help them find salvation.

That’s why I stand here ready to launch my boat. There are students out there who are drowning.

“for ‘Whoever will call on the name of the Lord will be saved.’ How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent?”

— The Apostle Paul 3 3

33 Romans 10:13-15




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inclusive model

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