By now, most pastors know the statistics; 80-85% of all Western churches are in decline or plateauing.[1]Likewise, only 10% of pastors are trained or capable of turning around those churches.[2] As Fezzik from the Princess Bride declared, “If there is no arrangement, then we are at an impasse.”[3] But, there is an arrangement; thankfully, God is raising leaders willing to devote their time and dedication to His mission. As well, he’s allowing people like me to create and teach practical curriculum in our seminaries.
As a church planter, I recognize that there are many similarities with church revitalization. Having been blessed to be a part of the renewal and planting processes, both require dedication and devotion. Of course, intentionality is foundational, but I have always tried to remind myself of the three succinct L-words.
Knowing that church revitalization is a bit more complicated, I would like to share the three “L’s” that have helped me to stay focused when revitalizing and seeking church transformation: (1) love, (2) leadership, and (3) leverage.
Love
As God’s people and called leaders, we must remember that we’re not called to revitalize a building, but people. There will be emotions, feelings, and opinions involved. We cannot ignore the hurts, pains, and scars as if they didn’t exist, but we may not need to make it our focus. For revitalization, change is inevitable and required. If change were not required, then there would be no need for revitalization.
Some people will resist change. I’ve come to realize that some people see the world as ever-changing and never stable. They view the world as chaotic—always remarking, “Things are going to H*** in a handbasket.”
These believers will desire to have “their church” to remain the constant in their life. They yearn for a place that reminds them of “better days.” They require an area of their life that will be free from change. So, don’t attempt to remove the Cantata, old hymns, or the bright pink curtains that the Sunday school made in 1965. However, to the best of your ability, embrace these individuals, bring them close to you, and “love on” them. Remember, most dying churches have a broken spirit; it is your duty to promote love; to build up the body, and to encourage the people of God that He’s constantly at work.
Leadership
President Truman was given a desk sign that read, “The Buck Stops Here.” As leaders, we must be willing to take full responsibility for our actions and choices. For this reason, we must seek wisdom and discernment from God so that we can lead His people rightly.
As well, we should be aware that we’re called to protect the flock. Sometimes this will be difficult. So, while it is wonderful to see new growth in dying churches, do not be naive about the “consumer” believers that jump from one church to another. They will attempt to hi-jack the vision of what God has called you to do.
Good leaders will pour into other leaders. If the church you serve does not have leadership, then create leadership. Invest time in others, discipling them and training them in navigating and living through the daily rhythms of life as a Christ-follower. Stay focused on the gospel and Christ.
Leverage
There are many areas that we can leverage. First, always celebrate the “little wins” in your congregation. Investing intentional time and recognition in the body of Christ will promote unity and harmony. When a small group provides an outreach, or a person shares a testimony, or a person gives a “praise report,” it is during these times that as a leader, you need to leverage these events as “wins.”
Second, learn to leverage the community. God has placed the church into a specific culture and location to make an impact. Learning to leverage the community denotes a relationship. One way to leverage community would be to invest in community events. Does the community have a farmers market, special day, or scheduled event—if so, get involved?
Lastly, learn to leverage social media. In promoting and bringing awareness to your church’s existence, the community will see why it exists. While some may people may view this as worldly, Jesus did inform us to be “as wise as serpents and gentle as doves” (Matt 10:16). He also gave us the parable of the shrewd manager that realized how to live within culture (Luke 16:1-9). While at this point, most churches are already on Facebook due to Covid, don’t neglect the other platforms. As well, learn to exegete the community by utilizing hashtags.
Summary
While the three L’s are not exhaustive, and there’s much more involved in them, they are a means to keeping focus. Love, leadership, and leverage will go a long way if you remain steadfast and conscious of them. Finally, we can do nothing without Christ (John 15:5). As revitalizing leaders, we must rely on the power of the Holy Spirit and stay deeply grounded in Jesus Christ.
[1] Aubrey Malphurs, Look Before You Lead: How to Discern and Shape Your Church Culture(Grand Rapids, MI: Baker Books, 2013), 200.
As someone who assesses cultural trends, demographics, and global movements, it is not easy in today’s shifting world as a visionary and trainer.
One of the hardest aspects for “early adopters” is translating what you see coming and then getting others to invest in that vision. For the most part, only a small percentage of people are early adopters of vision and even a smaller part are vision casters.
The Reality of Inner City Churches
It’s amazing how we view the works of Schaeffer, Wagner, or McGavran with deep regard (at least some, do), yet when they were writing, the church didn’t seem to pay attention to them. But, their words have become somewhat prophetic as the church leads into the 21st century. We see before our eyes the proofs of global movements, urban areas, and immigration.
If you’re a church planter or pastor and haven’t heard the term diaspora, you will. If you want to know what is coming to urban churches then you need to become a student of diaspora movements (and immigration).
One of the major shifts in global population is the flowing dispersion of immigrant people groups. God is sovereignly moving people around the globe like never before. As a church planter to the military, I purposefully see the reaching, equipping, and sending as an identifiable diaspora-like movement.
If we couple the influx of hipster urbanites, gentrification, and urban renewal, it’s a massive powder keg awaiting implosion within inner-city churches.
Why?
Because most of our inner city and suburban older churches are not prepared for what is coming. The reality—these churches will die out. With the movement of refugees—either fleeing persecution or temporary visa status for work—they’re coming to cities all over the world.
What Immigration Tells Us
Western churches in urban areas will be forced to reach people of ethnicity. It’s not that urban churches haven’t always tried to reach ethnicities—but cities will be more ethnically and culturally diverse than ever. We should know that immigration to the United States is the only cause for population growth.[1]
And, where do most immigrant groups go? Cities.
Without immigrants (legal), the United States would not be growing in population—but plateauing or even declining. Just to clarify, if you’re linking immigration with the Hispanic culture, let me help you. Currently, Germany and Ireland are the top two countries with diaspora peoples coming to the U.S.—Mexico is third, but only by a small portion of one percent, compared to the United Kingdom (4th).[2]
How Does This Change Urban Evangelicalism?
Immigration and diaspora models play a major role in engaging urban areas with the Great Commission (Matt 28:18–20). As well, the combined hipster, gentrification, and urban renewal (for taxation) models will come into effect.
I’ve heard it said, “We need to stop mega-churches from “gobbling” up old city churches for satellite campuses because they know nothing about the people in the city” or “we already have ‘churches,’ they just need more people in them.”
Supposedly, as the theory goes, mega-churches and Anglo church planting in urban areas won’t work because both are viewed as outsiders looking in. The theory suggests that anglo planters and megachurch models do not understand an inner-city culture, and will not be able to engage the people.
This erroneous theory is caused by thinking Anglo church planters cannot reach African Americans, which are the prominent majority of the urban population.
This argument suggests that Anglo planters and mega-churches should solely invest in small “indigenous” churches, working with and alongside already existing minority inner churches—but not create new spaces of worship. While I may have agreed with this model ten years ago (for outreach purposes)—it’s as archaic as the tape cassette—well, maybe the CD.
Within the next five to ten years, domestic churches and church planters will be forced to reach across the cultural lines of socio-economic barriers, engage ethnic diversity evangelistically with E–2 to E–3 evangelism, and evaluate demographic and ethnic data. If a church doesn’t know who is in its neighborhood, it cannot reach it.
Ethnic Diversity
Research any recent urban demographic data and compare it to fifteen years ago. However, census.gov reports won’t provide a true picture—as many people groups within a city, either fail to report their true identity or will not report at all (mainly because of privacy, legal issues, or fear). Think about the major influx of Islam—in just fifteen years this people group has surpassed caucasian and evangelical reproduction.
Do you know how many mosques are now within your city?
While I devoutly pray that brothers and sisters in Christ would no longer view skin color, race, or religion as barriers—the fact is—immigration is a game-changer!
Even the inner-city African American culture will be melded into the many ethnic cultures already here and those arriving in the future. To reach an entire city the church must yield to a concerted effort.
Most cities are becoming more and more ethnically diverse: Indian, Asian, Middle Eastern, and European. To think that things are going to stay the same, especially in light of gentrification (even though I disagree with it, doesn’t mean it’s not happening), are antiquated and ignorant. Urban churches wishing to survive must engage foreign people groups.
The Good News
First, we have the ability to know, study, engage, meet, and communicate with every people group within our cities. Major mission organizations are working side-by-side in mapping the nations within cities. This information is available and can assist churches and church planters in engaging urban areas with the gospel.
Second, nationalities within city-limits sometimes have unreached people groups (UPGs) among them. Many of the refugees will one day desire to go back home—so, what better way to engage missions than to have UPGs return to “go and make disciples” in their own homeland.
Lastly, churches should be working together, collaboratively, as kingdom workers to reach every city with the gospel. However, this is going to take a multi-pronged approach. Existing mega-churches should find ways to purchase dying empty church sarcophaguses—keeping these “kingdom properties.”
Targeting areas of resurgent growth and ethnically diversified areas with house churches works well, too. Strengthening and revitalizing churches, which can be saved, and churches within lower socio-economic areas are a must.
As well, traditional style church planting (having a sending church) and more innovative church planting techniques (parachuting) must be implemented.
We’re all on the same team—let’s reach our cities and the peoples of the world.
“Pastor, I need to speak with you a moment.” Of course—this is usually right before service.
“I’m just feeling like God is leading us to another church—something that offers much more.”
I’ve heard this “revelation” before, but I’ve come to an understanding. They’ll return at some point for pastoral care. That’s not an arrogant or boastful statement, but an observation made from time.
All the bells, but no whistles
I’ve seen church members go to larger congregations with thousands. They love the feel of vibrant worship, gads of opportunities for their children, and the overall mega-environment.
Who can disagree—the church I pastor doesn’t have a coffee shop?
Don’t get me wrong, I wish we did! And, I’m not a disgruntled small church pastor. I love Christ’s church—big or small. And some of my pastor friends of larger congregations get this—not everyone will want to “plug-in.”
I think, for the most part, small church people move to large churches in search of the bells and whistles. However, they don’t understand the small group concepts of missional living. The result is they’re left with some bells, but no whistles.
When major life tragedies occur—a death in the family, hospital visitation, prayer covering, spousal failure or infidelity, or a traumatic family addiction—there’s no pastoral care and support. There may be vibrant worship in the larger church they’re attending, but there’s no “perceived” fruitful care.
A bell and a pomegranate
The priest would come before the Lord on behalf of the people—and upon the hem of his robe were “a golden bell and a pomegranate, a golden bell and a pomegranate” (Exodus 28:34). I’ve always thought this was a fascinating verse.
I’ve often wondered, why a bell and a pomegranate? In my humble opinion, I believe there must be evidential worship and fruitful nourishment—both—not one, or the other.
The emblematic bell and pomegranate—like modern day emojis—expressed to Israel how the Lord’s “kingdom of priests” were to serve. It is imperative for God’s people to have outwardly expressed lives of worship and nourishing soul care.
When a believer leaves a small church for a much larger one—not understanding the missional DNA of small group—they may perceive that “pastoral care” will be like the small church. Hence, in due time, the believer will return to the small church for pastoral “pomegranate support.”
Can we be frank?
I don’t enjoy church bashing—that’s not me. Big church or small church—God should be glorified. But the reality and perceptions of pastoral care in the two entities are vastly different. The larger church pastor is more administrative than soul care. He may be available for tragedies, but rarely for visitation, counseling, or hospital care.
The larger the church, the more difficult it is to “tend the flock.”
Regardless, I have witnessed believers return to the small church after age, sickness, or tragedy occurs—they’re seeking pastoral care that they presumed would be available.
The only way for larger churches to provide the bells and pomegranates are communal groups. Yet, the majority of the transfer growth that “exoduses” the small church will not engage life groups. The statistic is true: Only 20 percent of Christian adults are involved in any form of discipleship activity.[1]
However, I also fear that “transfer growth” Christians, pursuing larger churches, are more likely seeking to slip-in-and-out unnoticed and prefer it that way. Until calamity strikes.
I don’t know of a formidable solution—maybe you have one?
Takeaways
But, here’s what I do know. When a member leaves for a larger church, the small church pastor feels neglected, hurt, and deserted. While they may understand that the person will eventually return for pastoral care—they feel used.
Perhaps those feelings are wrong? Perhaps. But pastors are people, too. They’re not immune to emotions. While the small church pastor struggles to get by on a “pint-sized” income with no benefits, they know in their heart that the deserting member is supporting another pastor.
Serving God is not about money, but there should be family and love.
[1]David Kinnaman, “New Research On the State of Discipleship,” Barna Group, https://www.barna.org/research/leaders-pastors/research-release/new-research-state-of- descipleship#.VqDcJFJQmDU.
When I was 7 years old, I caught our cat with its arm in my brother’s fishbowl. The cat was poking, prodding, and antagonizing the goldfish. The cat didn’t get the fish, but I know how it felt.
I’m connected to many pastors who live the “fishbowl” life. I’ve heard their “horror” stories of being prodded, poked at, and antagonized. Sometimes, I am in sheer disbelief that anyone would be so heartlessly treated. For the sake of my love for Christ’s church, I won’t share those stories.
What I will do is shed light on the reality of why pastors leave the ministry—here are my top five.
Financial.
70% of pastors feel grossly underpaid.
Over 50% of pastors are paid $50,000 or less—many even below the poverty line. As well, those pastors receive no benefits, medical insurance, or retirement options.[1]
When they leave the pulpit, the church casts them aside.
While the pastorate is a calling, the church should have a true love for their pastor—excited to say, “We take great care of our pastor.”
In Paul’s letter to the Philippians, he gushes with love for them—but it’s mutual. The Philippians were passionate about their “partnership in the gospel” and they “well supplied,” Paul (Phil 1:5, 4:18).
I know many pastors barely making the income needed, causing them to become bi-vocational (which has pros and cons). The dilemma is not bi-vocationalism, but that these churches expect “full-time” (and more) work. It seems Jesus was right about the “sons of this world” (Luke 16:8). The business world cares more for their peoples than the church.
Leadership.
Perhaps I meant—lack of leadership? While deacons and elders may be in positions, they may also give no support to the pastor.
When leaders have no desire to serve or to cultivate spiritual disciplines, the pastor is the one who suffers. He’s stuck with a rudderless ship. He’s a lone captain at sea, navigating “storms,” with no guides.
Without leadership, the pastor takes the brunt of the finger pointing when things don’t go as planned. Business meetings become gripe sessions—or the contrary, no one cares.
When bad leaders are in positions they are spiritually or experientially unqualified to partake, there’s no vision, mission, and reaching the lost. The pastor becomes a chaplain, overburdened and leaves.
Toxicity.
Toxicity can be fatal. I’ve worked with churches that have closed and some existing ones that should!
Wherever there’s gossip, inside concentration, or manipulation—there’s toxicity. I have an ex-pastor friend who was forced out. The church belittled him at corporate meetings, made his life miserable, and asked him to supply his preaching outlines for review. They wanted to rule the pastor.
I know another ex-pastor whose treasurer would withhold his check. He would have to hunt him down to get paid—even though the church had over 1 million in the bank!
I know 4 others with similar situations—never to return.
Family.
80% of pastors believe pastoral ministry has negatively affected their families.[2]
A pastor’s family will always see, and feel, how he is being treated. Whether lack of compensation, undue stress, or other—unlike any other profession, the family worships where the pastor “works.”
Consequently, the pastor’s home becomes an unstable environment. I know a pastor’s wife that literally cried and begged her husband to leave the church—for the sake of the family.
Unfortunately, wives (and children) of pastors experience emotional, relational, and spiritual stress. They hear all of the gossips. They may question: where is God? Is this what the church is really about?
The family of a pastor sacrifices much.
Loneliness.
70% of pastors do not have a close friend and constantly fight depression.[3]
True, and I know why. Many pastors have stated an inability to confide in church members. They feel that whatever they say, or do, will be used against them at some point. This is truth.
Pastoral loneliness is a horrible certainty—going through life with no close friends and feeling depressed. It’s a reality that pastors neglect to share and a major reason they leave.
Recently, I was having coffee (of course) with an experienced church planter/pastor—he’s a very respected friend. We were discussing the many models, programs, and classifications of planting and revitalizing churches. A great edifying conversation.
We briefly touched on the topic of how church planting gurus utilize demographic data for missional engagement but have no concept of psychographics.
What is psychographics? In a nutshell, psychographics is detailed qualitative consumer market information. It is the results, opinions, activities, and interests of specified demographics.
In layman’s terms, psychographics helps to know what people enjoy, are passionate about, participate in, and love—it’s basically an Instagram photo.
Let me give you two of the most important psychographic information tools.
Activities
A psychographic view provides the possible ways and means in which a church may reach a demographic. One such way is by examining the activities that people enjoy.
For instance, I have demographic information (true story) about the county and town where my church is located. I have spent six years in a revitalization, here. The demographics, from census.gov, illustrate that the town has grown faster than the county—but the African American population has grown by an astounding 120%, while the Caucasian population has decreased by over 7%. What does that tell me? It tells me a lot about the people group I am reaching.
However, what demographics do not tell me is how to reach the new African American members of the community—and what they value. This is where psychographics comes in handy. Psychographics will show me what activities my community is passionate about—the online gaming, crafts, fishing, fortnite (if you have to ask, forget it!), football, surfing, kayaking, sewing, bingo, etc.
Psychographics tells me how people spend their time, not merely their interests. It’s great to know the socio-economics of my community, but if I don’t know the psychographic activities then I don’t know the community.
Attitudes
This psychographic analysis is very insightful. I, not only, want to know about the community’s passion, but I want to know their attitudes towards those passions. How does my community feel about President Trump may not mean much to you, and you may not care, but if the community strongly despises the President—probably my first missional outreach should not involve a “Trump 2020” booth.
What does the community think about Christianity? Adoption? Sports salaries compared to teacher salaries? What do they think their greatest social need to be? Do they care about environmental protection, recycling, or clean water?
Knowing the attitudes of the people that you are reaching is a major bonus. This is nearly identical to the Apostle Paul walking through Athens, making the summation, “I perceive that in every way you are very religious. For as I passed along and observed the objects of your worship, I found also an altar with this inscription: ‘To the unknown god.’” (Acts 17:22–23). The people of Athens were passionate about their gods—Paul used their passions to reach them.
There are several other facets of psychographics that are very helpful, I listed the two that I enjoy researching. To me, activities and attitudes tell me how people “tick” and what motivates them. I’m going to provide some graphics below. Each of the graphics has a linked source—do yourself a favor and click on some of those links.
Are you a disciple-maker? A church planter? A revitalizer? Pastor? Missionary? or maybe just an early church geek?
Over the next several weeks, I’m going to be listing some of the books that I’ve read. Most of them will have the same theme—reproducible disciple-making (my passion), but they all derive from a different aspect and have a different purpose.
I know that several of the books that I list will be academic in nature—but they’re excellent resources, while yet others are extremely practical and may seem to not have much depth. In all, they work well together and I’m sure that you can glean from them.
If you don’t see a particular book, don’t worry, I have over 500 books regarding missiology, discipleship, and church planting. But, feel free to ask me—maybe I’ll post it next.
Here, are ten books—not in any specific order of importance, but ones that I find edifying.
Hastings, Ross. Missional God, Missional Church: Hope for Re-Evangelizing the West. Downers Grove: IVP Academic, 2012.
Ross Hastings has served as a pastor and professor of pastoral theology. I truly love this book—one of my all-time favorites! Hastings provides thoroughly academic work—always footnoted and cited—yet highly captivating. His book reflects upon the character of God and his mission on earth. There’s a working thesis that correlates with John’s Great Commission (Jn. 20:19–23) that Hastings utilizes as the focal point. The book is divided into two parts: (1) discovering and (2) disseminating the shalom of God, through the Church, to the world.
Missional God, Missional Church is (in my opinion) a must-read for anyone interested in missiology and the revitalization of the Western church. For Hastings, the missional church’s identity in Christ becomes more revealed when sharing the Trinitarian presence. He analyzes the importance of John 20:19–23 in a Christocentric engagement within daily worship, liturgy, and practices, as they relate to how the church incarnates within a diverse Western culture—that is something the modern church needs.
One thing I love about Hastings’ book is its refreshing and comprehensive approach to missional cultural engagement of the Great Commission, NOT deriving from the Matthean gospel, but from the Apostle John—very insightful and illuminating.
Hull, Bill. Conversion & Discipleship: You Can’t Have One Without the Other. Grand Rapids: Zondervan, 2016.
If you’ve read any books on discipleship, you’ve come across Bill Hull’s work. Hull has authored several well-written books regarding the topic of discipleship; add Conversion & Discipleship, the newest of Hull’s books to that list.
Hull does a remarkable job in illustrating the dilemma facing evangelicalism regarding the aspects of “completed conversion and a salvation-culture,” compared to disciple-making and gospel-culture. Why is this important? Because the modern church has neglect disciple-making by replacing it with a once saved always saved ideology causing apathy. From page one, Hull compares the varied views of the gospel and how each f them will determine the disciple’s worldview.
For Hull, a false view of the gospel will not develop disciples. He establishes a gospel-centered thesis for making disciples—I love that! Conversion & Discipleshipoverflows with biblical insight, rich theological examination, ecclesiological dilemmas, spiritual formational applications, and personal accounts. This may be Hull’s best-written book on discipleship.
McGowan, Andrew, B. Ancient Christian Worship: Early Church Practices in Social, Historical, and Theological Perspective. Grand Rapids: Baker Academic, 2014.
Well, this is another academic piece, but I really enjoyed it.
It’s been stated that if you want to know the future then look back at the past. Andrew McGowan, president, and dean of Berkley Divinity provides a transparent picture of the early church’s construction, practices, and worship, helping you gain a fresh perspective of orthodox Christianity.
McGowan writes about the ritual lifestyle of early Christian communal faith, spiritual development, and sacramental practices—something that I’m somewhat of a nerd about. But, Ancient Christian Worship offers a comprehensive researched and thought-provoking book with excellent insight into biblical and extra-biblical works.
McGowan’s contextual attention toward Greco-Roman, Roman, and Judaic culture surrounding the Eucharist was well established. Ancient Christian Worship would not be considered a light read or probably desirable for a new believer, but it is one worthy for scholarly research or greater early church understanding.
Newbigin, Lesslie. The Open Secret: An Introduction to the Theology of Mission. Grand Rapids: Eerdmans, 1995.
Ok, seriously, what can we say about anything of Newbigin’s?
Lesslie Newbigin has been credited with being one of the greatest missiologists of the twentieth century—indeed. The books that Newbigin wrote still have an impact and application upon today’s culture and missional life.
Newbigin’s book was first published in 1978 and has been revised, but the thesis concerning the mission of the Church being an “Open Secret,” has not. The Open Secretmay seem prophetic to the modern reader as if Newbigin had revelation concerning the Church’s enculturation and decline–I believe he did.
But, I also love the Trinitarian depth, theological exploration, missiological truths, and practical experience—they are beyond impressive. Any person engaging or contemplating vocational or bi-vocational church planting would do himself or herself a favor, by reading Newbigin’s Open Secret.
Ogden, Greg. Transforming Discipleship: Making Disciples a Few at a Time. Downers Grove: IVP Books, 2003.
This is a decent book, not the best, but still very edifying. To write his book, Ogden utilizes his involvement as the director of the doctoral program of Fuller Seminary and his pastoral experience. He illustrates how Jesus and Paul utilized discipleship as transforming and empowering agents of people and the church.
Exposing today’s weak manner in which churches engage discipleship, Ogden provides biblical solutions to assist in fruitful multiplication. I thought Ogden’s book was well developed, reflective, and very practical, but it’s not a “one size fits all” band-aid to correct years of church disciple-making neglect. For Ogden, discipleship and transformation take patience and time and occur best in sharing life.
Schnabel, Eckard, J. Early Christian Mission: Jesus and the Twelve. Downers Grove: InterVarsity Press, 2004.
This two-volume work is by far one of my all-time favorites. In actuality, I think I love anything written by Schnabel—his work is very thorough. Schnabel teaches New Testament at Trinity Evangelical Divinity School and has been a missionary to the Philippines and Germany. This exhaustive and immensely in-depth academic work make Early Christian Mission a must-have resource for any serious student of Christian history.
Jesus and the Twelve(vol. 1) contains over nine hundred pages expounding upon the early Jewish Christ-following movements into pagan societies and their missionary practices. Leaving nothing out, Schnabel’s work includes illustrations, a multitude of scholarly resources, biblical exegesis, cultural hermeneutics, theological analysis, first-century missionary strategies, and more.
Schnabel’s work becomes an excellent resource for information, background, and understanding of early Christian mission.
Watson, David, and Paul Watson. Contagious Disciple Making: Leading Others on a Journey of Discovery. Nashville: Thomas Nelson, 2014.
Contagious Disciple Making won’t be considered a comfortable read. The Father and son duo, David and Paul Watson, analyze the differences between contextualization and understanding culture, teaching doctrine and Great Commission obedience, and the importance of making disciples, not converts.
The Watsons do create an easily readable format, but if you’re a traditionalist, be forewarned, their hard-hitting emphasis on thinking outside of traditional practices may cause your blood to boil.
Far from the classic style of classroom discipleship models, Contagious Disciple Making will stretch your understanding of mission with practical experiences of church planting movements and perspectives. Overall, the Watsons’ book illuminated me for innovation and development of new and extant methodologies concerning the goal of making disciples—but really good for parachuting church planters.
Bosch, David J. Transforming Mission: Paradigm Shifts in Theology of Mission. Maryknoll: Orbis Books, 1991.
AWESOME! This is the all-time best book regarding the theology of mission—but, be prepared, it is NOT an easy read. This book even comes with a manual on how to read it! The picture shows a yellow cover, mine is purple, so it may be different, but the content is the same.
But, Transforming Mission has become one of the most popular books concerning mission. David Bosch was a missiologist and professor at the University of South Africa. Bosch’s book illustrates the shifts within the ecclesiastical mission throughout the centuries. He identifies the dilemma of postmodernism and the paradigm shift that needs to—or must—occur.
Bosch expertly explains how to see and engage the mission during the shift. For Bosch, Christian mission transforms the realities of everyday life that surround it. Bosch’s in-depth biblical, theological, and ecclesiological understanding of the Great Commission makes Transforming Mission a bank vault of knowledge. With nearly six hundred scholarly pages of research, Bosch’s book should be on every church planter’s library shelf—I’m not kidding.
Green, Michael. Evangelism in the Early Church. Rev. ed. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2004.
I think this book has also become one of my favorites, but once again, I’m an early church nerd.
Michael Green is not some academic push-over, he has served as the senior professor of research at Oxford University’s Wycliffe Hall. Green has also published several books illustrating his knowledge regarding the early church—yet, I think this is his best work.
Green revisits the early church and the secularized relativistic and pluralist society it lived within. He addressed how the modern church would benefit to engage the first-century church’s evangelistic fervor. For Green, the modern church lives when it sacrifices itself and it grows when it gives itself away.
In this revised edition, Green examines the transforming power of the gospel. As well, Green validates his points with hundreds of footnotes from scholarly sources—that’s the real deal. With multiple mentions concerning the early church’s baptismal rite and the Great Commission, Green’s work can be beneficial to revitalizers, planters, and disciple-makers.
Ok, I threw this one if the pile. It’s not one of my favorites, but it is well written. Floyd McClung has published over fourteen books. He founded All Nations, a church movement that engages disciple-making, leadership training, and church planting—so, he’s got the clout.
Plus, this isn’t McClung’s first go around regarding discipleship. I will admit, Basic Discipleship far exceeds anything ordinary, for this reason, do not expect the basic definition of discipleship. McClung challenges the aspect of obedient discipleship and an enacted Christ-centered faith. A consistent theme of Christ’s Lordship over life, seeking God through humility, and the compassion of others, reveals Basic Discipleship as an edifying tool for spiritual formation and Great Commission living. Disciple-maker…put this book in your quiver.
Dr. Fretwell is passionate about reproducible disciple-making, church planting, and church revitalization. Seeking to publish his next book on reproducible disciple-making, he has already published 4 books and edited two others. He frequently writes for other sites and is available for consulting work and speaking.
Ross Hastings has served as a pastor and professor of pastoral theology. I truly love this book—one of my all-time favorites! Hastings provides thoroughly academic work—always footnoted and cited—yet highly captivating. His book reflects upon the character of God and his mission on earth. There’s a working thesis that correlates with John’s Great Commission (Jn. 20:19–23) that Hastings utilizes as the focal point. The book is divided into two parts: (1) discovering and (2) disseminating the shalom of God, through the Church, to the world.
Contagious Disciple Making won’t be considered a comfortable read. The Father and son duo, David and Paul Watson, analyze the differences between contextualization and understanding culture, teaching doctrine and Great Commission obedience, and the importance of making disciples, not converts.
