Rebel With a Cause

The Virtue of Being a Rebel

If we take a quick scan through the 2013 TEDx Youth San Diego program, we notice some similarities between the guest speakers. Matthew Emerzian, among other things, is author of Every Monday Matters – 52 Ways to Make a Difference. Shaka Senghor recently published Live in Peace: A Youth Guide to Turning Hurt into Hope. Brittany Wenger is a biology and computer science freshman at Duke who won several awards for Breast Cancer awareness and fundraising projects. Martina Gray offers yoga instruction to bring peace and alignment into the lives of her students. David Joseph, a UCLA junior, co-founded Northern Uganda Medical Mission. And so what do we get when we bridge TED talks (the world’s most popular platform for brilliant people sharing ideas on technology, entertainment, and design) with Millennials?1 We get a full slate of brilliant people interested in causes, interested in being parts of little revolutions for social and global change. It’s not enough to simply be brilliant. You need to be both brilliant and changing the world, both a renaissance man and a rebel.2

Rebellion against the status quo or against being another cog in the machine is important to Millennials.

Which ought to tell us that causes3 are highly valued and play a major role in how Millennials identify themselves. Somehow rebellion against the status quo or against being another cog in the machine or against being another brick in the wall is important. Simply take a look at any book, web article, or newspaper column concerning business tactics for a millennial demographic. For one example:

“90 percent of millennials are likely to switch from one brand to another—even when price and quality are equal—if the second supports a cause…. Millennials are prepared to reward socially responsible companies; they are more likely to trust these companies, seek their employment and buy or recommend their products to others. According to a Cone study, after learning that a company is socially and/or environmentally responsible:

  • 83 percent are likely to trust the company more
  • 79 percent are likely to purchase that company’s products
  • 44 percent are likely to actively pursue working at that company
  • 74 percent are more likely to pay attention to that company’s message because it has a deep commitment to a cause.”4

In an age of mass conformism and consumerism and information, one major millennial cardinal virtue is being a rebel, someone willing to stand for just causes and stand against negative practices. And this affects even acts as simple as choosing one brand over another. The major vice, then, is inactivity in the face of information that demands a clear response.

Come, Follow Me. Be a Rebel.

So how does the pastor reach out to a generation whose cardinal virtue is rebelling against the status quo and cardinal sin is inactivity? Perhaps we could rephrase the question: How do we share a world-changing message with a generation that wants to change the world? The gospel, too, is a cause, but a far greater one compared to any earthly cause the world has to offer. Consider the following ways Scripture pictures the gospel:

How do we share a world-changing message with a generation that wants to change the world?

Gospel as mystery. Paul writes in Colossians 1:25-27 that to be an evangelist is to present “the mystery that has been kept hidden for ages and generations … Christ in you, the hope of glory.” When you’re sharing the gospel, you’re busting free a mystery that’s been largely hidden from the world. You’re in the know of a life-changing message, the world’s only hope for glory. If you’ve ever talked to a Millennial passionate about this or that particular cause, she acts as if she’s letting you in on a secret, maybe a secret the government or the corporations don’t want you to hear (and in some cases she may be right!). And she’s so excited to subvert the powers-that-be who don’t want you to know. Feel the energy millennial rebels have, and remind yourself that you can bring the same energy to the pulpit when you bust free your Mystery and subvert the powers of Satan that don’t want your audience to know the Mystery.

Millennials want to love something bigger than themselves and their possessions. They’re striving for a transcendent purpose.

Gospel as radical shift. John writes in his first letter (2:15-17) “Do not love the world or anything in the world…. The world and its desires pass away, but whoever does the will of God lives forever.” Part of the desire to be wrapped up in a cause is the desire to escape North American complacency, consumerism, and economic self-centeredness. Millennials want to love something bigger than themselves and their possessions. They’re striving for a transcendent purpose. And that’s exactly what God tells us we have. As children of God, we serve purposes far greater than what common experiences would lead us to believe. Doing God’s will, especially his will to bust out the mystery of the gospel, takes priority over everything, and so John urges us to not let love for earthly things trump our love to carry out our transcendent purpose as evangelists. God asks us to radically shift our priorities, and this shift is something the Millennial is attracted to, a shift the Millennial is very ready to make in her life for lesser causes.

Gospel as invasion. The actual state of affairs in this world is far different than what it appears to be. As his English audience is dealing with World War II and its aftermath, C.S. Lewis writes concerning how Christians view the world,

“Enemy-occupied territory—that is what the world is. Christianity is the story of how the rightful king has landed, you might say landed in disguise, and is calling us all to take part in a great campaign of sabotage. When you go to church you are really listening-in to the secret wireless from our friends.”5

In a very real sense, Christianity is about rebellion: it’s about the Holy Spirit creating faith in our hearts that cling to the promise that Jesus has defeated sin, death, and the devil on the cross, and now creates in us the ability to take part in the final invasion of the enemy’s territory. When we pray, “Your kingdom come,” we are praying that we share the revolutionary gospel message that will defeat the strongholds of Satan in the hearts of our friends and family (2 Corinthians 10:4) and will set free one more soul from bondage (Luke 4:18). If Millennials are looking for a cause to make real change in this world, a cause that ends slavery, cruelty, and suppression, tell them to look no further, and invite them to be part of the invasion. It will look different than any other invasion, since his Kingdom is not of this world. But it’s an invasion of far greater scope than any the world has ever seen.

The Gospel ministry as the ultimate cause. Here we state the obvious: If a Millennial wants to be part of a cause that matters, nothing comes close to the cause of the gospel. It’s a mystery to much of the world (and to many of our friends and families) about how God through the incarnation is reclaiming the world from sin, death, and the devil, and to be part of this cause requires a radical life shift that only the Holy Spirit gives us the ability to begin. And so how do we share a world-changing message with a generation that wants to change the world? Simply tell it to them, in all its epic glory as Scripture presents it.

Come, Follow Me. Be a Rebel Without a Cause.

Far more than simply being one of many causes a person could champion in their life, it turns out that the gospel is the mother (literally) of all righteous causes. The real reason a person ought to care for our planet is that it was created by God for us to steward. The real reason a person ought to care for outcasts, the poor, and those who cannot defend themselves is that God not only created them, but he loves them and died for them. And so, for the Christian, each human has the infinite value of the blood that Christ desires to clothe them with. This makes the Christian gospel cause the mother and logical source for tons of lesser causes. Consider the impact Genesis 1 has on environmentalism, or Psalms 51 and 139 on the pro-life movement, Deuteronomy 15:11 and Acts 20:35 on the needy and poor, Jesus’ ministry of compassion on the sick (e.g. Mark 5:25-29) on support for medical research and care for the sick, passages like James 1:27 on orphanages and foster care, and the list will go on until Christ comes back. Scripture is an endless source of imperatives for earthly change.6

The gospel is the mother of all righteous causes.

But if it were only an endless source of imperatives, then it would be an endless source of crushing guilt. The truly unique aspect of our faith is not that it gives justification to so many causes, but rather that, when we fail over and over again to stand up for the things we ought to, Scripture turns out to also be an endless source of gospel, reminding us constantly that we’re forgiven for our inability to be the justice and righteousness and change this world needs. We’re forgiven for not taking the time that we should have for the person in need, or to be educated about this or that issue, or to change aspects of our lifestyle to improve the lives of others. Regardless of whether or not we know how much we’re really called to do in a given situation (do I really need to sew my own clothes rather than take the chances the clothes I buy in stores come from sweat shops?), God’s law makes it clear we rarely do enough, but that Christ has done it all perfectly. And he gives us that life of perfect love, service, and action. Jesus was the perfect rebel so that we wouldn’t need to be. And he now calls us to stand with him against those that would harm his children.

Opportunities for the Church

God calls us to be (theological) rebels and stand with him against sin and the devil. Scripture provides many pictures to help us describe the gospel this way. This gospel message (along with God’s law) gives not only justification for all righteous causes, but also forgives us and renews us when we fall short ourselves in standing up for the poor, the outcast, and the defenseless. If, then, the gospel has everything the rebel Millennial is looking for, why do we have so much trouble connecting with her? Besides the fact that the enemy works hard in the hearts of unbelievers, and besides the fact that the gospel will always remain foolishness to the sin-bound heart, here are two areas we might be able to work on.

God calls us to be (theological) rebels and stand with him against sin and the devil.

Is your church full of slactivists? Just about everyone wants to call him or herself an engaged, caring individual. Very few people want to be that person who doesn’t care about the world or his community or who doesn’t make informed decisions. And so from football players wearing pink ribbons to the over fifteen-thousand 5K runs each year in the U.S. alone, our culture and economy give us plenty of opportunities to look like and feel like we’re making a difference, no matter how small. But the rebel Millennial often distinguishes between people who legitimately make changes in their lives to better their community and the world, and those who do enough to simply feel good about themselves, cleverly termed slactivists. Obviously, there is no exact science in knowing how much is enough, and making this distinction is dangerous, at times cruel, and often unfounded. But the fact remains that for many Millennials, among the chief places slactivists gather are churches. After all the church is full of hypocrites. Although it’s that way by design (he came for the sick, not the healthy), the charge against the church as a home for slactivists is something we ought to be aware of. Let it renew our vigor to put on the new self, to seek out visitors because we love them and really want to help them, and especially to help us and our congregations be honest about our own sins and the need to take them to the cross. Homiletic application abounds as we confess our own sins of slactivism at times (which is really just falling short of the second table of the law). Use the challenge of slactivism as an opportunity to grow in our mindful preaching and guest awareness.

For many Millennials, among the chief places slactivists gather are churches.

Issues, not organizations. It’s almost stereotypical, but it’s clearly taught that “millennials care about issues, not organizations.”7  In other words, millennials don’t want to be part of a club for the sake of being part of a club. They don’t want to just be. They want to be about something. If a congregation appears too self-centered and not focused externally on the community and world around it, and particularly on the issues around it, the rebel Millennial will not consider being an active member of the congregation.

Addressing this concern from the pulpit naturally flows from a good understanding of the nature of the church and the nature of the pastor. After all, the church is really not about creating an organization (although the body of Christ is a necessary and wonderful byproduct of the gospel); it’s about dealing with an issue: sin. And if that’s the case, then nothing is more important than clear communication about where church offerings go. We are here to bind the broken-hearted (Isaiah 61:1), welcome the poor in spirit (Matthew 5:3), and bring a peace to this earth (Luke 2:14) that only the gospel can bring. If a Millennial sees your church as simply funding an organization, they won’t find that attractive. If they see your church as getting things done and making progress on an issue, even if that issue is spiritual rather than social, political, or environmental, they just might want to know how they can join forces with your group of rebels and make a difference.

Written by Luke Thompson

Luke Thompson received an MA in philosophy from Marquette University, was an adjunct professor of philosophy at Wisconsin Lutheran College, and worked with several WELS campus ministries before graduating in 2013 from Wisconsin Lutheran Seminary. He now serves as pastor at St. Paul Lutheran in Ottawa, Ontario, Canada, and its campus ministry, illuminé.


Preaching in the context of worship

Following are comments from a study released in September 2015.8  The first of five themes is related to worship. The study is pertinent to the entire PTW millennial series. BG

  • Millennials don’t need worship to be entertained. Many are attracted to ritual and high forms of worship. “Contemporary worship was a Boomer response to their parents. Millennials are attracted to the ancient modern9.”
  • Millennials are drawn to more traditional and ancient forms of worship, which symbolize a connection to something bigger than themselves.
  • Are you trying too hard? How much emphasis are you putting on “contemporary” worship styles that may be turning off Millennials?
  • Engagement does not, however, necessarily mean a high-tech worship service. Authenticity means more than form, and many Millennials are attracted to more traditional forms of worship as important symbols of belonging to a community.

Many studies refer to Millennials as persons born from 1980 to 2000, marked particularly by growing up in the information and technology age. We will use this definition. William Strauss and Neil Howe are credited with introducing and first defining the term in Millennials Rising: The Next Great Generation, (New York, NY: Vintage Original, 2000).

We do not define the term rebel as our two-kingdom theology understands the term and strongly rejects, a political dissident, but rather how the term is understood more broadly by Millennials and in common popular media, someone who marches to the beat of their own drum, is no part of the status quo, or refuses to be objectified or commercialized.

We define cause as any issue or subject that groups of people try to influence other people to either support or reject. Causes include social causes (organized care for the poor or homeless, pro-life and pro-choice advocacy, etc.), environmentalism, medical research awareness and support, and virtually anything else groups have organized fundraisers for or advocated change in behavior to address.

Christie Barakat, “Cause-Related Marketing and the Millennial Mindset,”Social Times, http://www.adweek.com/socialtimes/cause-related-marketing-millennial-mindset/142701, accessed January 20, 2016. Citing research from “The 2006 Cone Millennial Cause Study,” Cone Inc. in collaboration with AMP Agency, http://www.centerforgiving.org/Portals/0/2006%20Cone%20Millennial%20Cause%20Study.pdf, accessed January 8, 2016.

C. S. Lewis, Mere Christianity, in The Complete C.S. Lewis Signature Classics (NY: HarperOne, 2002), p. 46.

Our desire to be part of causes, then, is a reflection of the natural knowledge of God, the law within driving us to care for others. This makes causes an apt place to begin preaching law to the unbeliever. For example, “(a) You say you care for cause X. (b) If that’s truly a cause worth caring for despite whether people care for it, then it’s because it follows from a transcendent law: love your neighbors as yourself. (c) You know this law, because it was written in your heart by the law giver. (d) And you know as well as anyone that you can’t keep that law perfectly.”

Randy Hawthorne, “Understanding What Motivates Millennials to Give to Your NPO,” Nonprofit Hub, http://www.nonprofithub.org/fundraising/understanding-motivates-millennials-give-npo/, accessed January 8, 2016.

The report, Engaging Millennials in Ministry, is available at www.siebertfoundation.org/engagingmillennials. The Siebert Foundation is perhaps best known in WELS circles for being a sponsor of the annual Change or Die Conference.

Robert Webber’s term. But, as he says, not the traditionalism of the 50s. And not “hymnal and organ autopilot.”

 

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Preaching to the biblically ignorant…

…without seeming biblically arrogant

For many generations, preachers could assume a decent amount of biblical understanding from their hearers. Pastors could mention a name like Abraham or Zacchaeus without having to explain who they were or what they did. People generally knew their Bibles better than some do today.

A change was first apparent in confirmation classes. Year after year, a growing percentage of kids did not know anything about Abraham, Moses, Daniel, or Paul. They had no concept of Old Testament and New Testament. Trying to find Exodus was a chore. Initially we blamed poor parenting as the culprit.

Then we discovered it was not just a handful of isolated incidents. Biblical ignorance became a defining characteristic of an entire generation. Perhaps it was the parenting. Perhaps it was the local church. Perhaps it was a combination. Rather than dwelling on what brought us here, it is better to figure out a plan for going forward. The question to address first is this:

Should our style of preaching change to accommodate a generation that is biblically ignorant?

Let’s work through some common myths that might shape the way we answer that question.

Myth #1: I don’t have any biblically ignorant people in my church.

If you believe this, you will eventually be correct. Let me illustrate with a hypothetical example.

Over the course of 30 years church leaders believed that the only people who came to their church were well-versed, biblically-founded Christians. It never crossed their minds that someone biblically illiterate might wander through the doors. At every service and in every sermon, the pastors communicated in such a way that would engage and challenge the spiritually informed people who gathered there. They didn’t explain things in a way that a biblically ignorant person could understand. Now after 30 years, what kind of a church would you have?

I believe that this church would be one of the most biblically-literate churches around. Granting that this church is Bible-based and the pastors taught the Bible well, another significant factor might be at play. This church would have attracted people who already knew the Bible and were loyal to the church’s doctrinal stance before they even met the pastor. Guests who were biblically ignorant and doctrinally ungrounded would have difficulties connecting to such a church.

So if you believe there are no biblically ignorant people in your church, you will eventually be correct. Rather than ask if there are such people in your church, ask if you want them to be there. With that desire, we can overcome a few myths fairly easily.

If you believe there are no biblically ignorant people in your church, you will eventually be correct.

Myth #2: If I preach down to the level of the ignorant, they will remain ignorant.

Preaching to their level does not mean you minimize the gospel or water down the law. It means you communicate the word clearly and show them how it applies to their lives. We will talk about practical ways to do that in a moment, but for now consider the importance of doing it.

These are souls who have not been reached. They are ignorant not because they woke up one day and decided the Bible was not important to them. Most of them are ignorant because the Bible doesn’t make sense to them. It’s a foreign language to them. They do not miss what they do not know. Any given Sunday might be the first time someone is hearing the message.

When you preach at their level, you show them what they have been missing. You connect them to the means of grace by which the Holy Spirit will sow and grow their faith. The Spirit will nurture a new man who thirsts for God’s Word, which in turn will overpower the old man’s contented ignorance.

Myth #3: If I adopt a style that engages the ignorant, I will bore the literate.

I can confidently tell you on the basis of plenty of anecdotal evidence that mature Christians enjoy a preaching style that engages the biblically ignorant. Here is why I think they enjoy it. The language of the shepherd becomes the language of his sheep. The words you regularly use will become their vocabulary. The way you explain things will shape the way they look at things.

Mature Christians enjoy a preaching style that engages the biblically ignorant.

The point is that even if you have a consistent audience of informed Christians, they will consistently interact with biblically ignorant people five or six days per week. Teach them how to converse with such people by demonstrating it from the pulpit. Then the language used on Sunday can be put to use on Monday.

Myth #4: I don’t have enough time to explain everything.

It will absolutely require more time. It will require you to think like an uninformed person—even like an unbeliever. It will force you to find words and phrases that communicate God’s timeless truths to people with no biblical background. This requires a great deal of mental effort. You will question if you can afford the time to do this. But in light of myth #1, there is a better question. Can you afford to not do this?

It is not your job to preach the entire Bible every week. It is not your burden to defend the supremacy, inerrancy, and efficacy of Scripture on a weekly basis. It is  your job to be a clear window to the gospel of Jesus.

Some practical tips follow on how to speak to the level of the biblically ignorant without coming across as biblically arrogant.

Tip #1: Rethink the atmosphere you create.

I wish that engaging those with little Bible knowledge was as easy as switching a few words in our vocabulary—which does help, as we will see. But we have to start deeper than that. The biblically ignorant who are determining if your church is for them pay attention first not to the words you say, but to how you say them.

Most pastors are wired completely opposite. When you visit a church, you evaluate it based on doctrine. If the church is a solid Lutheran church, there is not much evaluation to do. But if you have ever gone to a wedding or funeral at a different church, how did you feel? No matter what that church did to make you feel comfortable, you probably felt out of place and awkward. That’s because we pastors evaluate churches on the basis of doctrine.

Those who are biblically ignorant cannot do this. The first thing they pay attention to isn’t what  you say, but how  you say it. While the implications of this could warrant an entire article, here’s just one connection that is pertinent to the title of this one. What does your atmosphere communicate to those who are biblically ignorant? Does it communicate a loving desire to reach them on their level, or does it suggest an arrogance that requires them to reach yours? The remaining tips narrow in on specific parts of the sermon that are worthy of attention.

Tip #2: Rethink your introduction.

The purpose of the introduction is to find a point of connection with the listeners. We preachers often leverage our introductions to connect with people on a biblical level. Here’s what I mean.

Let’s say I am preaching about Samson’s final feat. I introduce the sermon by talking about a character from The Avengers  that will surely get the attention of the younger crowd: Iron Man. I show a picture of Iron Man as a visual aid. After highlighting Iron Man’s unique strength and how he used it, I immediately transition to talk about Samson’s unique strength and how he used it. Then I announce my theme and parts: God makes you strong. Strong to live. Strong to die.

Illustration: Iron Man is strong → Connection: Samson was strong → Theme: God makes you strong

In this model, the illustration which is widely recognized is immediately  connected to a detail in the text. This is not inherently bad or wrong. It immediately connects people to the text, which is great for those people who are familiar with the Bible and eager to hear it.

But what about people who are not familiar with the Bible and perhaps a bit skeptical about it?

In the introduction above, the illustration doesn’t apply to them unless they own a fully-functioning Iron Man suit. The connection is difficult for them to make because they have no context yet for Samson. The result is that they might contemplate scenes from The Avengers  more than your message.

The traditional way to use the introduction is to gather people around the text. An alternative way to use the introduction is to gather people around an issue resolved by the text.

For example, a sermon on Samson’s last feat could start with a dialogue about the mercy rule—the rule that ends or shortens the game when a team is completely outmatched and everybody knows it. What if you could apply the mercy rule to life when your career, health, or relationships seem to be beyond repair? Perhaps you recently went through something where it seemed like God was working against you—like you were down and out, and there was no way you could possibly win. In a moment I will show you why a guy named Samson had every right to feel that way. But when you see what God did through him, you will discover that even when you are down, you are never out.

Illustration: Mercy rule → Connection: Common tension → Theme: You are never out

The illustration is something biblically ignorant people can relate to, and the connection is something they have all experienced.

Gather people around an issue resolved by the text. This draws everyone in, regardless of biblical knowledge, and it creates a sense of urgency in which everyone leans into the text to discover the solution.

Gather people around an issue resolved by the text. This draws everyone in, regardless of biblical knowledge.

Tip #3: Rethink your vocabulary.

If you are not careful with your vocabulary—especially overused insider words and phrases—it’s easy to cause disconnect and bring ambiguity to your message. Here are a few examples.

“The text before us this Sunday…”

Use of this phrase could be a homiletical shortcut that undermines the authenticity that Millennials are searching for. If what you are preaching on is just a “text,” you don’t need to explain where it came from or what it is. It’s just there. Somebody put it in front of you, and now you have to deal with it.

Tell them what “the text” really is. It is God’s living, powerful word. It is from God’s library of books and letters of which he himself is the Alpha and Omega. What you have is the best news that anyone could hear.

Try banning this phrase altogether and see what it forces you to do. You will likely be more specific about the way you refer to the Bible, and that’s always a good thing.

“This part of the Bible reminds us that…”

What are you communicating with the word remind ? On a theological level, the Bible does not repeat something we already know. It is earth-shattering news that deserves urgent attention no matter how often we hear it. The word remind  can deflect hearers away from that sense of urgency.

On an interpersonal level, you are implying that the hearers should  know what you are reminding them of. But what if they don’t know? What are you implying about them?

“We”

Pay attention to pronoun usage. When preachers use “we,” they often mean everyone in the room. Be careful, though. By default, Millennials and most guests interpret “we” as a reference to the pastor and the members of his church. Big difference.

There are appropriate times to talk about yourself and the members of your church, such as when you are welcoming guests or sharing a congregational vision.

There are also times when “we” could make a good statement sound arrogant. For example: “We know that we are forgiven because of what Jesus did for us.” This might be heard as an attitude of arrogance to those who don’t feel like part of the “we.”

“We read from Paul’s first letter to the Corinthians.”

Textual introductions like this create confusion for the scripturally uniformed by opening up a lot of questions. “Who is Paul? Why did he write a letter? Why is it my business to read his letter? What is a Corinthian?”

“What is a Corinthian?”

Take the time to tell people what they are hearing. Set it in its historical context. “This was a message written by the most influential first century Christian missionary to a group of struggling Christians in a bustling city called Corinth.” This shows your authentic interest in what you are about to read.

“…”

That was you completely ignoring a detail in the text that you did not want to take time to explain. You decided to skip it, hoping that nobody would notice.

Better to highlight such details. It should be expected that God’s story contains details that are odd or difficult. Rather than skipping over them, acknowledge them. Offer at least a brief explanation so that people can learn from the challenging detail.

If we ignore the oddities or imply that people just need to believe everything in the Bible without mentally processing it, we risk creating an atmosphere of biblical arrogance which could reinforce biblical ignorance.

“Here are a few other passages that support this.”

With some Millennials you don’t need to prove yourself. If you feel that a truth is unusual enough that it needs reinforcement, just share that you have been convinced by studying the many places where the Bible speaks about it. If you feel compelled, list the references you studied. Tell them where to look it up for themselves.

If it aids in the joy of their discovery, walk through one auxiliary passage that provides exceptional clarity on the issue. Digging into one passage with context is better than sprinting through several with none.

Jesus created an atmosphere of grace where everyone was welcome.

Conclusion

Right now you might feel that these tips overemphasize some very minor points. I acknowledge these are little things, but a bunch of little things contribute to an atmosphere.

That is what the Pharisees hated about Jesus. Their accusation that he welcomed sinners was telling. He did lots of little things to create an atmosphere where sinners felt welcome. Don’t think that Jesus had it easier than we do. He encountered guilty people who should have known better  and people who should not have been so ignorant  of the truth.

For these kinds of people, Jesus created an atmosphere of grace where everyone was welcome. He gathered people around issues that he alone could resolve. He ran towards messes that he alone could fix. Many of these were temporal in nature rather than spiritual. But by engaging them Jesus drew people toward the problem of sin for which he was the remedy by his life, death, and resurrection.

By Matt Ewart

Matt Ewart is a 2006 graduate of Wisconsin Lutheran Seminary. He is one of two pastors who serve at Bethlehem Lutheran in Lakeville, MN. He is passionate about communication techniques that engage people of all backgrounds.


Next steps
  1. As you read through the Gospels, pay attention to the atmosphere Jesus created for ignorant “sinners.” How did he communicate to help them make sense of the message?
  2. Answer the question: “Do I want my church to attract the biblically ignorant?” Is there anything about the answer that scares you or makes you hesitate? Why?
  3. Use the tips in this article to build a framework for personal evaluation. Include people of all ages in the evaluation process. Nothing apart from the Word is too sacred to evaluate, but use wisdom when making changes.

Banish everything alien?

The examples in this article are not from a list of things to banish from preaching so that messages have no trace of anything alien. Millennials, like seekers of all time, will have much to learn as they explore the message and culture of Christianity and confessional Lutheranism. But the examples in this article do illustrate points on which greater awareness might increase a listener’s interest in receiving a message. BG.

 

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Preaching the Law without being judgmental

The Unique Challenge Millennials Present to Preaching Law

Millennials are Extra Sensitive to Judgment

Cable television entrepreneur Bob Buford discussed the uniqueness of Millennials in a fascinating interview conducted with researcher David Kinnaman for his book You Lost Me: Why Young Christians are Leaving Church…and Rethinking Faith. Noting the shift in the self-assessment of various generations, he said that, in his surveying, when the Elder generation was asked to describe themselves, the most commonly used words/phrases were: “World War II and Depression, smarter, honest, work ethic, and values and morals.” Boomers described their generation using terms like “work ethic, respectful, values and morals, and smarter.” Busters (or Gen X) used terms like “technology use, work ethic, conservative or traditional, smarter, and respectful.” And then he noted Millennials. The phrases they most commonly used? “Technology use, music and pop culture, liberal or tolerant, smarter, and clothes.” He concluded, “Where has respectful gone? Where is work ethic? To me, this shows that the next generation is not just sort of different; they are DISCONTINUOUSLY different.” 1

“The next generation is not just sort of different; they are DISCONTINUOUSLY different.”

It might be interesting to pursue the reasons why each generation automatically assumes itself “smarter” than the previous or why something as superficial as “clothes” is a prominent self-identification for Millennials. But for our preaching purposes, let’s take note of the Millennial self-assessment of “tolerant.”

Theologically conservative, traditionally oriented Christians tend to cringe at the very sound of the word “tolerance.”

But let’s not be too quick here.

Tolerance itself is a fully godly trait. The Apostle Paul, writing to some (hypocritically) self-righteous and judgmental Jews, said, “Do you show contempt for the riches of (God’s) kindness, forbearance and patience, not realizing that God’s kindness is intended to lead you to repentance?” (Romans 2:4)

Within the premise of the gospel is the idea that God doesn’t merely send lightning bolts down upon me when I’m behaving badly. He’s patient with me. He stays with me. And he seeks to win my heart over to the truth. He doesn’t just shut me down and cut me off. Instead, for a time, God tolerates me, guiding me to repent of my untruth, see the beauty of his mercy, and voluntarily conform to his will.

Furthermore, some tolerance is necessary for differing peoples to exist peaceably in the same space. This is the basis for civilization.

The point is this: a younger generation’s preference for inclusiveness is certainly not inherently wrong nor should it ever be scolded as such. This tolerant disposition is, however, a little misguided. This is where you, the preacher, help them navigate a better path for life by shining the light of God’s Word.

The Tension in Preaching the Law

Millennials have grown up with a society devoid of moral universals. Again, if they have a cultural North Star for behavior, it’s tolerance. I’m not suggesting they don’t all have an innate knowledge of morality from God (Romans 2:14-15). I’m suggesting the culture they’ve grown up in hasn’t reinforced that natural moral code the way it had in previous generations.

Additionally, their open-minded disposition is the natural reaction of a generation that has grown up with peers who are significantly more diverse—ethnically, religiously, relationally, and sexually—than their parents and grandparents. They have zero patience for mistreatment of those who are different. Inclusiveness, diversity, and political correctness are ideals that have shaped Millennials.

Before we tackle the challenge of how to preach the law, it’s worth reminding ourselves that statements of inclusion are important to communicating the gospel clearly. Paul says, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28). John says, “This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God” (1 John 4:2). Jesus himself says, “Whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life” (John 5:24). These are clear statements of gospel inclusion. The gospel is so overwhelmingly inclusive that it works for EVERYONE. It’s intrinsically inclusive. Let’s not be too quick to stomp out a good, but often misguided trait of Millennials.

Finally, perhaps the most influential factor in the differences between the Millennial mindset and that of previous generations is the widespread dissolution of the family unit. Kids today are eight times more likely to come into the world without married parents than were Boomers. Without that natural, God-given parental unit in place as an authority in their lives, Millennials take longer to grow up, are highly skeptical of authorities, and will generally only trust you after personal, relational investment.

Since they understandably distrust traditional authority structures, Millennials rely heavily upon what feels right. What seems fair is more powerful to them than what someone tells them is objectively right.

For example, it’s difficult to convince Millennials that illegally downloading copyrighted music online is objectively wrong. The rationale could go somewhere along these lines: many musicians are disgustingly wealthy anyways; music is just the collection of sounds and ideas which should be free; why should wealthier people have more access to such things? Whatever the objective reality, it doesn’t seem fair to them.

As an illustration of the rapidly increasing influence of Millennials, keep in mind that they’ve gotten their way on this issue. Starting with Napster back in 2000, the music industry could not stop Millennials from getting music for free. This is the basis for today’s popular, free ad-sponsored music services like Pandora and Spotify.

Millennials possess a liberal-mindedness that is constantly pushing for fair. They will outright reject any authority structure that carries an insider/outsider type of mentality, and many of them are convinced that Christian churches embody such a temperament.

Millennials grew up hating the relational dissolution they experienced with their parents. They often feel that many truth claims are unquantifiable. So rather than bicker, Millennials prefer to constantly push for unity. Boomers were often skeptical of others but caustic in their attitudes. Millennials want to get along. They are forgiving and relational and have great difficulty understanding why other generations don’t feel the same way. They love family. They long for togetherness. They hate constant negative speech about other political parties, have no time for comments that suggest racial bias, and will opt out of any Christian church that is obsessed with pointing out the flaws in other Christian churches.

Rather than bicker, Millennials prefer to constantly push for unity.

With these factors in mind, the obvious challenge to preaching the law then is that every pronouncement of the law is saying that something in us isn’t right. The listener recognizes that he/she is further from ideal than previously thought and it feels like rejection—an unsubstantiated, uncaring push to the outside.

Overcoming the Challenge

Attitude – You’re No Better

It sometimes seems like “don’t judge” (Matthew 7:1) has now surpassed John 3:16 as the most frequently echoed scriptural sentiment in a morally relativistic generation.

While it’s true that this section of the Bible (as others) does not prohibit moral judgment, the point remains: we aren’t the final judges of God’s law. We are merely witnesses to God’s grace. Consequently, if the gospel is true, then I never have the right to look down on another person as inferior to me because we are both sinners saved exclusively by the grace of God in the work of Christ Jesus. Showing an aura of condescension while sharing the law with someone harms your ability to rightly preach the gospel, because it seems you don’t understand the gospel yourself. Sinners are saved by grace alone. It works the same way for every single one of us.

This means that all human beings are fundamentally more alike than we are different. Guess who loves the sound of that? Inclusive Millennials.

All human beings are fundamentally more alike than we are different.

Technique – Affirm the Good, Correct the Bad

Okay. Okay. Yes, we all know Millennials have work to do on their problem with moral relativism. But before immediately correcting their inconsistent and illogical attempts at morality, let’s start with a positive: these young adults are eager to find a point of commonality rather than a point of contention. This is drastically different from previous generations. Many Christians and Christian churches in the twentieth century largely defined their faith and denominational affiliation on the basis of what they were not, e.g. a Lutheran was not a Catholic because…. A Baptist was not a Lutheran because…. Certainly such doctrinal differences are serious and at some point need to be worked through, but Millennials don’t want to start there. Many older WELS members often do appear to want to start there.

Doctrinal differences are serious … but Millennials don’t want to start there.

When confronting a misguided common belief in culture, consider the methodology that Timothy Keller proposes:

Our premises must be drawn wholly from the Bible, yet we will always find some things in a culture’s beliefs that are roughly true, things on which we can build our critique. We will communicate something like this: “You see this ‘A’ belief you have? The Bible says the same thing – so we agree. However if ‘A’ is true, then why do you not believe ‘B’? The Bible teaches ‘B,’ and if ‘A’ is true, then it is not right, fair, or consistent for you to reject ‘B.’ If you believe this – how can you not believe that?” We reveal inconsistencies in the cultural beliefs and assumptions about reality. With the authority of the Bible we allow one part of the culture – along with the Bible – to critique another part. The persuasive force comes from basing our critique on something we can affirm within our culture. 2

Let me offer some examples of what Keller is talking about.

Example 1 – Tolerance. What if someone says, “I think you’re being intolerant—and therefore, unloving—of other beliefs and other Christians by not (e.g.) allowing them to commune with us.” At that point you can agree that the gospel does promote radical, almost otherworldly, inclusiveness. However, tolerance of beliefs really has nothing to do with it. In fact, by saying that I’m being “narrow-minded” or “intolerant,” you’re being just as intolerant of my beliefs as you claim I’m being of yours. Neither of us is more or less tolerant than the other. Both of us are claiming authoritative spiritual insight. At that point, you’ve both affirmed their desire for a good, gospel-flavored attitude of inclusion, but corrected their misguided application of what is or is not unfair judgment.

To someone who possesses any of the humility necessary for learning, this then affords you the opportunity to walk through 1 Corinthians 10-11, at which point they might well see how loving, compassionate, and beautiful the idea of close Communion really is. If your approach is “That’s just wrong,” you’ll run into a Nietzschean Millennial distrust of authority and institutional power plays.

Example 2 – Evolution. I regularly use this teaching technique on the issue of macroevolution. Most young adults operate with “macroevolutionary beliefs” since that’s what they learned in their science textbooks. However, most young adults also often have compassion for the oppression of human rights around the world. So I establish that such human sensitivity (an ‘A’ belief for them) is a wonderful attribute, but gently point out how this is inconsistent with their ‘B’ belief of evolution. Evolution is predicated on the idea of “survival of the fittest” and “the strong eat the weak.” So if you believe in macroevolution, you cannot logically say that it is wrong for a stronger country in the Middle East to devour a weaker country. That’s merely the advancement of the species, natural selection. At that point, their ‘A’ belief trumps their ‘B’ belief, and they feel compelled to correct the cognitive dissonance. I don’t know that I’ve ever explained macroevolution to a young adult that way and not had them say, “Hmm. That’s interesting.”

Example 3 – Identity. We live in a time and place where students grow up hearing in their biology classes that their lives are accidental—as Bertrand Russell said, “accidental collocations of atoms.” And then these same students hear in their psychology classes, “You just need to have more self-esteem.” As a preacher, it’s important and not that difficult to point out the internal consistency of such beliefs. “No wonder you feel so worthless! You’re not an accident! The King of the Cosmos knitted you together in your mother’s womb (Psalm 139:13). Not only that, God’s only Son sacrificed his life in order to save your life. That is what you’re worth to God! Don’t you dare let a bitter philosopher or arrogant biologist who doesn’t know for certain what happened a hundred years ago, let alone thousands or millions of years ago, tell you you’re an accident.” The ‘A’ belief here is the idea that human life is valuable. The ‘B’ belief is that mankind sprung about through a chemical happenstance. Further illustrate that anything without design is purposeless. Then ask them if they feel like their life has or should have purpose? If so, then they must necessarily be designed.

Affirm the good. Gently walk them through what is incorrect.

Notice that in each of those examples there is no condemning “You’re wrong!” speech. Millennials will put up a defense mechanism against that. You can’t just tell them that they’re wrong. You have to show them the inconsistency of their beliefs. You have to show them a better, truer way.

Jesus is THE Way

So you come to the average person in the twenty-first century and you tell them that they need Jesus. They ask why. You start talking to them about the Ten Commandments—how sex outside of marriage is wrong, how greediness is wrong, how lying and disrespect are wrong. The Millennial is much more inclined than people of a previous generation to say, “What are you talking about? Who are you to judge? This is just who I am.” All you end up doing is arguing about moral relativism.

On the other hand, try saying, “Everyone in the world is serving a master. We sacrifice to this master—our time, our energy, our wealth—at the expense of many other good things in life. But many of those masters (e.g. career, romance, social approval, etc.) will enslave you and curse you and disappoint you. But Jesus is the only master who can fully satisfy you and put into perspective all competitors—also those who tempt Christians. And when we fail him and yet turn to him for rescue, he’ll forgive us and demonstrate even greater love” (Romans 5:20-21).

Preaching the law has subtly transformed from harping on how certain behaviors are wrong (though they are), to showing how following Jesus is better.

This could be followed by an explanation of how God’s laws, far from being oppressive, are really given in love to lead toward human flourishing.

Example 1 – The Necessity of Restriction. An old preaching illustration of this is the fish in the fishbowl. A fish needs restrictions to live. Since it can only live in water, it needs walls that hold the water together. If you decide you’re going to liberate a fish by freeing it from its fishbowl and tossing it out onto the ground, it will flop about until its life is squeezed out. The fish needed those restrictions to live. True freedom then is not the absence of restrictions, but rather includes the presence of restrictions that lead to our health and well-being.

Example 2 – The Law of Design. Something which is designed only works when used in accordance with its intended purpose. For instance, I’m not particularly handy. I keep my tools in a zippered pouch, if that tells you anything. I once tried to remove a stripped screw from my wall with the backside of the hammer, i.e. the claw. I ended up ripping the dry wall apart. When you use something in a way other than how it was designed, it’s not productive. It’s destructive. You’ll destroy your life if you don’t use it the way God designed it to be used. God’s laws help explain our design.

In summary, 1) tolerance is not all bad, 2) don’t just tell but show Millennials, and 3) explain how we all will have a master, but Jesus is the only worthy master of our lives. His commands are not burdensome (1 John 5:3) but beautiful. After all, Jesus is the one person who perfectly followed his Father’s will, and just look at the beauty he brought to mankind by doing so.

Written by James Hein

James Hein is a 2008 graduate of Wisconsin Lutheran Seminary. He serves at Resurrection and Life Lutheran, a multisite congregation in Rochester, MN. He thoroughly enjoys the challenges and blessings of ministering to Millennials.


1    Kinnaman, You Lost Me, pgs. 37-38.
2    Timothy Keller, Center Church, pg. 125.


Read more from Pastor Hein

To read more of Pastor Hein’s thoughts on ministering to Millenials, visit pastorjameshein.wordpress.com and search “Millenials.”

 

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Exegizing your audience

By Mike Geiger

This issue of Preach the Word begins a new series: preaching to Millennials while maintaining connection with other generations. This series, planned in cooperation with the Commission on Evangelism, departs from previous custom with a different writer for each issue. 

Mike Geiger is a 1997 graduate of Wisconsin Lutheran Seminary. He served an exploratory outreach setting in Cary, North Carolina for 12 years before accepting his current call to serve as pastor of adult discipleship and outreach at Good Shepherd in Burnsville, MN. He serves on the WELS Commission on Evangelism. He writes not as the expert but to encourage and spark a discussion of how we can better communicate the saving Gospel of Jesus to the millennial generation.

Exegesis. It’s what every preacher does every time (I pray) before he preaches. He spends significant time in the original languages of the text to draw out the meaning and clear interpretation of the text. How can a preacher expound on a specific text, proclaim clearly specific law and specific gospel, appropriate and apply the truth of Scripture, unless he first invests time to do a careful exegesis of the text? In fact our seminary training has focused us on mastering the biblical languages of Greek and Hebrew. We’ve invested hours of learning to understand sentence structures, verb forms, and hundreds of vocables. Even though some of these skills may have slipped and we have relegated some of our exegetical work to the help of software such as Logos, we still take great care every week to “rightly divide the word of truth” (2 Timothy 2:15 KJV). Exegizing the text allows us to carefully mine the Scriptures in order to clearly communicate the truth of God’s Word from that particular text to the particular people God has gathered before us that week.

But…even if we have done a thorough textual exegesis, could we perhaps have shortchanged our exegizing so that unclear communication of God’s Word takes place when we stand before God’s people?

I’m not talking about getting out A Grammar of the Greek New Testament (Robertson) or the Hebrew and English Lexicon of the Old Testament (Brown, Driver, Briggs) and rememorizing verb forms and vocables (although it might not be a bad idea). I am suggesting that communicating the Word of God involves a speaker and a hearer. I am suggesting that just as we shortchange the Word of God by doing a superficial exegesis of the text, we perhaps also miss clearly communicating God’s timeless truth if we fail to exegize our audience…the people to whom we speak.

he Word of God is changeless and timeless. The people to whom we preach changes from week to week or year to year, from community to community, from culture to culture, from generation to generation. How God’s Word applies to one, perhaps, is not an application to which another relates. The terminology we choose for one audience, may go over the head of another. The application and appropriation of God’s Word for one generation may not be the same application and appropriation another generation understands.

In this volume of Preach the Word, the Commission on Evangelism in partnership with the Commission on Worship and various writers will tackle an audience that is found in our churches but which, sadly to some degree, may be drifting from our churches. And yet we eagerly desire for this audience to gather regularly around the Means of Grace.

Who are these people? They are the Millennials.

First of all, these are souls who matter to Jesus and therefore matter to us. They are worth understanding so that we can be instruments of God’s Spirit to communicate saving truth to them and equip others to do the same. These are individuals who need the message of God’s grace as much as the next person, but don’t always think the way we think, value what we value, or understand what we understand. Nonetheless, they are worth listening to…so that they will listen to what God wants them to know and believe. As Theodore Roosevelt said, “People don’t care how much you know until they know how much you care.”

Understand, what follows are generalizations. In your ministry context you may well find exceptions. A thorough “audience exegesis” must happen in your community and with the individuals to whom God has called you to bring the Word of Truth. However, generalizations are a place to start in our exegizing of our audience. Consider each of these descriptions as food for thought as you craft a message to connect in a relevant way to this demographic of souls.

So, who are these individuals, the Millennials?

This demographic of individuals born from 1980 to 2000 (approximately) is having an increasing influence and impact on the culture around us. Their thought processes, their values, and their interests are overshadowing what previous generations have thought, valued, and found of interest. So if our clergy culture and learning as well as our main audience for preaching are dominantly Baby Boomers and Generation X’rs, it’s time to broaden our awareness and exegize the audience of the Millennials.

To give you a start, here is a Top 10 List of Millennial generation generalities:

  1. They grew up in a post-Christian era (Gen X’rs left the church but were raised in the church. Many Millennials have had no connection to the church.)
  2. They are biblically illiterate. Key stories and biblical terminology are not in their awareness.
  3. They do not have a biblical worldview. Secular humanism has molded their worldview.
  4. They often see Christianity as judgmental and hypocritical (Secularization. White, p. 48).
  5. They see spirituality as “anything an individual desires it to be—a private affair to be developed as one sees fit” (Privatization. White, p. 49).
  6. They are “confronted with a staggering number of ideologies and faith options competing for their attention” (Pluralization. White, p. 50).
  7. They are interested in truth but want to experience the truth more than being told what truth is. They want to know if the truth you present works for you and for others.
  8. They are more interested in rallying around a cause than perpetuating a program. They want to make a difference, a positive impact, not just be busy in a church program.
  9. They aren’t necessarily committed to a congregation, but desire to have community. The institution is not important…social connections are.
  10. They are interested in what you have to say, but more interested in who you are. Are you being authentic, sharing your questions and struggles?

My personal awareness of the work I need to do to better exegize this audience came on New Year’s Eve this past year. As we were enjoying the evening waiting for midnight we were playing iHeart Radio top songs for 2014. My 10 year old daughter was singing along to some. I was completely clueless. Just looking at the Billboard Top 100 leads me to realize people like Pharrell Williams, Katy Perry, John Legend, and Iggy Azalea are people who are somewhat foreign to my mind, but readily influencing the minds of Millennials and others. I too have some work to do to exegize my audience.

You, preacher, wouldn’t be the first one to understand the importance of knowing your audience to reach them with the Gospel. Inspired speakers and writers throughout the Scripture took the changeless truth to changing audiences. Not every audience receives information the same way as another. Consider the Apostle Paul. To the Jews in Thessalonica (Acts 17:20) he reasoned with them to show that Jesus was the Messiah. To the Greeks in Athens (Acts 17:16ff) he started his “sermon” with the natural knowledge of God. To the Council in Jerusalem (Acts 15) he rightly divided the Word of Truth to divide law and gospel so the gospel was free from attachments of the law. You might say all of them had the purpose of proclaiming God’s grace…but it was done differently because of different audiences.

As a preacher, see this as a challenge to be embraced rather than an issue we hope will go away. It might be easier if we could just preach to Lutherans who have grown up in WELS and have our shared tenets of faith ready at a moment’s recall. It might perhaps be easier…but that is not what God has called us to do. The Lord Jesus knew that every people of every generation was important, so he commissioned all his followers, including preachers: “Go and make disciples of all nations” (Matthew 28:19). This commission includes different cultures and different generations.

For a textual exegesis you have resources on your book shelf or Logos on your computer. Wouldn’t it be great to have resources for understanding Millennials and others in your audience easily available on your book shelf or at the click of a mouse?

Some beginning work can be done with a click of your mouse or purchasing a few books. Simply typing “Understanding Millennials” into a Google search will give you many websites that parse the information for different applications. Try “Preaching to Millennials” and you will connect with another set of articles. From our WELS fellowship, check out Pastor James Hein’s blog series on Millennials (https://pastorjameshein.wordpress.com/tag/millennials/). To add to your library, you might pick up a few books such as The Rise of the Nones by James Emery White. (The Commission on Evangelism focused on this book for a year to study this demographic and our need to connect with it.) James White offers a blog that is worth subscribing to called “Church and Culture.” See also You Lost Me by David Kinnaman or The Millennials: Connecting to America’s Largest Generation by Thom Rainer. These books will give you the results of interviews and research to glean insights into this generation.

But let’s not neglect the reality that the best exegesis of your audience comes when we follow Christ’s directive to “go.” God has sent you to a context and community of ministry. This is where the generalities of blog posts and books become the reality of the people to whom God has called you to preach the gospel.

Start with the Millennials who are in your congregation or have drifted from attending regularly—perhaps a good “excuse” to make an elder visit. Take time to ask questions and to listen to their responses. Spend some time in your community. Sit in a Starbucks or Caribou; observe and interact. Talk to your high school teens about what they listen to, watch, or pay attention to. Or perhaps hang out at the Genius Bar at the Apple Store if your community has one. The goal? Exegize the audience in your community.

If you are a preacher from the Boomer or Gen X generation, you don’t need to embrace all the millennial mindset, but it would be wise to understand it and adapt your preaching to connect with it. Certainly in our desire to connect with any generation we will ask what is permissible, but perhaps not beneficial. But we will always carry the heart of the Apostle Paul who was willing to become a Jew to the Jew to win the Jew and a Greek to the Greek to win the Greek. Can I become a Millennial to win the Millennial?

Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings
(1 Corinthians 9:19-23).

So for the sake of the Gospel, the power it has for salvation, and the soul of the Millennial, let’s embark on this preaching adventure together.

Written by Mike Geiger


Upcoming Topics
  1. TOPIC: Preaching to the Biblically Ignorant without Being Biblically Arrogant
    Purpose: Assist the preacher in communicating biblical persons, language and terms to an audience that may have little or no awareness of the same.
  2. TOPIC: Preaching the Law without Being Judgmental
    Purpose: To help the preacher hone a skill to be clear about God’s law, but present it in a non-judgmental way.
  3. TOPIC: Preaching with a Cause
    Purpose: To help the preacher communicate in sermons the vital “cause” of Christianity and its personal benefit for people (especially in eternity).
  4. TOPIC: The “Sermon” after the Sermon
    Purpose: As a preacher expounds the Word of God, God’s Spirit gives people something to believe AND live. How does your preaching encourage individuals throughout their week to live a sermon of the Christian life so others may see and “praise their Father in heaven.”
  5. TOPIC: Including the Story in your Preaching
    Purpose: Give the preacher ideas that while the greatest story ever told is Jesus Christ, the second best stories are the impact Jesus Christ has on lives. Give examples of how we might use testimony in preaching.
Upcoming Topics

We invite interaction on the new Worship blog site: blogs.wels.net. Can we have some constructive dialogue around the articles and the issues? The authors don’t profess to have all the answers. They don’t claim their insights are more powerful than the gospel or make it more powerful. We just want to communicate the power of the gospel to the millennial generation as best we can.

Exegizing your audience

Three tasks of a Good Missionary (Rise of the Nones, p. 114)

  1. Learn the language: educate yourself on how to talk in a way that people can understand and to which they can relate and eventually respond.
  2. Study the culture: become so sensitized to that culture that you can operate effectively within it.
  3. Translate the gospel: translate it into its own cultural context so that it can be heard, understood, and appropriated.
Books

Kinnaman, David, and Aly Hawkins. You Lost Me: Why Young Christians Are Leaving Church—and Rethinking Faith. Grand Rapids: Baker, 2011.

Rainer, Thom S., and Jess W. Rainer. The Millennials: Connecting to America’s Largest Generation. Nashville: B&H Pub. Group, 2011.

White, James Emery. The Rise of the Nones: Understanding and Reaching the Religiously Unaffiliated. Grand Rapids: Baker, 2014.

Websites/Blogs

Forasteros, JR. “Preaching to Unchurched Millennials.” Preaching to Unchurched Millennials. Norville Rogers, 19 May 2015, www.norvillerogers.com/preaching-tounchurched-millennials.

“Generational Differences.” Springer Reference (2011): n. pag. Generational Differences Chart. West Midland Family Center, www.wmfc.org/uploads/GenerationalDifferencesChart.pdf.

Hein, James. “Ministering to Millennials.” Bread for Beggars. James Hein, 29 April 2015, www.breadforbeggars.com/2015/03/18/ministering-tomillennials-part-i-do-we-have-a-problem.

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