SPIRITUAL TRANSFORMATION & How and When Does Conversion Occur?

by Bob Whitesel D.Min., Ph.D. (excerpted from Spiritual Waypoints: Helping Others Navigate the Journey, Abingdon Press, pp. 140-143).

Does conversion occur in a flash, with miraculous transformations and heavenly encounters? Does conversion take place over time? Or perhaps conversion is a stumbling process, where the conversionary experience takes place in what Richard Peace calls “fits and starts.”^[i] Richard Peace, Scot McKnight and others have looked at the New Testament record and conclude that the answer is “all of the above.”^[ii] Let us look at three basic categories.

Sudden Conversion. Sometimes conversion takes place “in a flash … a sudden point-in-time transformation based on an encounter with Jesus.”^[iii] This is the experience of Saul/Paul in Acts 9, and has became the standard way the evangelical church looks at conversion.^[iv] At the altar sudden and dramatic responses are often expected, door-to-door visits lead to a “prayer of commitment,” and mass rallies end with an appeal to come forward for conversion.^[v] While this may be required to facilitate a person on the verge of a sudden conversionary experience, not all conversions happen in this manner. Psychologist Lewis Rambo, in an exhaustive look at religious conversion, concludes that “for the most part it (religious conversion) takes place over a period of time.”^[vi] Thus, the evangelical church may be limiting the number of wayfarers she can help by focusing too exclusively on sudden conversion.

Progressive Conversion.^[vii] A closer look at the Gospel of Mark reveals that Mark was describing a different, more gradual paradigm of conversion. As Peace notes:

“What Mark sought to communicate in his Gospel was the process by which these twelve men gradually turned, over time, from their culturally derived understanding of Jesus as a great teacher to the amazing discovery that he was actually the Messiah who was the Son of God. In showing how the Twelve turned to Jesus, step-by-step, Mark was inviting his readers to undergo the same journey of conversion.”^[viii]

Peace concludes that “what happened to Paul, and what happened to the Twelve was identical in terms of theological understanding, though quite different experientially.”^[ix]

Scot McKnight describes how progressive conversion can take place in churches that practice infant baptism. McKnight states, “for many Christians conversion is a process of socialization,”^[x] meaning that nurture is confirmed later by personal affirmation. For example, an infant baptism or an infant dedication can be seen as a public affirmation that the church community and parents will nurture that child (i.e. via spiritual socialization). After growing up in this environment of spiritual socialization and religious community, the grown child will be expected to ratify this effort via further instruction (i.e. catechism) and confirmation.

Liturgical Acts and Conversion. McKnight also notes that in some liturgical traditions, such as the Catholic Church and the Orthodox Church, while conversion is experienced, the sacraments are more involved. Thus, baptism, the Eucharist and “official rites of passage” are where conversionary experiences often take place for “liturgical converts.”^[xi] There is nothing to preclude that God can use such spiritual rites as touchstone experiences where metanoia (repentance) is combined with pistis (faith) in order to bring about epistophe (conversion).

Download the chapter here: BOOK ©Whitesel EXCERPT Spiritual Waypoints 10, 9, 8 & 7 and read more in Spiritual Waypoints: Helping Others Navigate the Journey (Abingdon Press, 2010). Please remember, if you enjoy the free download please consider supporting the author and the publisher who invested in this book by purchasing a copy.

^[i] Charles Kraft, Christian Conversion As A Dynamic Process,” International Christian Broadcasters Bulletin, [Colorado Springs, Colo.: International Christian Broadcasters, 1974], Second Quarter; Scot McKnight, Turning to Jesus: The Sociology of Conversion in the Gospels; Richard Peace, Conversion in the New Testament: Paul and the Twelve, 6; Peace, “Conflicting Understandings of Christian Conversion;” Lewis R. Rambo, Understanding Religious Conversion (New Haven, Conn.: Yale University Press, 1993).

^[ii] Scot McKnight, Turning to Jesus: The Sociology of Conversion in the Gospels.

^[iii] Richard Peace, Conversion in the New Testament: Paul and the Twelve, 6.

^[iv] Peace, “Conflicting Understandings of Christian Conversion,” 8-9.

^[v] Donald Miller’s analysis of the results of crusade evangelism in the Harvest Crusades with evangelist Greg Laurie discovered that only about 10 percent of the decisions for Christ resulted in long-term changes in personal behavior (Reinventing American Protestantism: Christianity in the new Millennium, Berkley: University of Calif. Press, 1997), 171-172. However, Sterling Huston’s earlier research on the Billy Graham Crusades suggested the results were six times this (Sterling W. Huston, Crusade Evangelism and the Local Church [Minneapolis, Minn.: World Wide Publishing, 1984]). Whether these discrepancies were the result of tactics, cultures, samples or eras remains to be researched. The answer may lie somewhere in between. The ambiguity of these results begs further analysis by researchers.

^[vi] Rambo, Understanding Religious Conversion, 165.

^[vii] Charles Kraft introduced terminology to distinguish the different types of people that experience sudden conversion or progressive conversion. On the on hand, Kraft saw people who undergo radical and sudden conversion as usually “first generation Christians” who previously had only been moderately influenced by Christian principles. On the other hand, Kraft saw “second-generation Christians” as those who were raised in Christian homes and in which “there may be little or no behavioral change evident as a result of the conscious decision to personally affirm one’s commitment to the Christian community in which one has been practicing since birth” (Charles Kraft, Christian Conversion As A Dynamic Process,” International Christian Broadcasters Bulletin, 8.) While the terms “first” and “second generation Christians” have been widely used, these terms cause some problems. First, Paul’s conversion was certainly radical and sudden (Acts 9), yet he had been practicing a devout lifestyle (Acts 23:6), so in Kraft’s paradigm he should have had a more progressive experience. In addition, McKnight’s story does not fit with Kraft’s paradigm, for in the interview that concludes this chapter McKnight states that he underwent a radical behavioral change in a progressive sequence. Thus, the value of Kraft’s insights may be that there are numerous ways that conversion is encountered and that whether a person is a first- or second-generation Christian has some, though limited, affect. Instead, the emphasis should be upon the fluid role of the Holy Spirit in individualizing conversion to each traveler, for as John 3:7 states, “So don’t be so surprised when I tell you that you have to be ‘born from above’—out of this world, so to speak. You know well enough how the wind blows this way and that. You hear it rustling through the trees, but you have no idea where it comes from or where it’s headed next. That’s the way it is with everyone ‘born from above’ by the wind of God, the Spirit of God” (The Message).

^[viii] Richard Peace, Conversion in the New Testament: Paul and the Twelve, 4.

^[ix] Ibid., 10. Some may argue that progressive conversion as described in Mark was necessitated because the Holy spirit had not yet been given at the Day of Pentecost. While this is a valid critique, Lewis Rambo’s research suggesting that most conversion is progressive (Rambo, Understanding Religious Conversion, 165) may indicate that both examples are valid.

^[x] Scot McKnight, Turning to Jesus: The Sociology of Conversion in the Gospels, 5.

^[xi] Ibid., 7.

SPIRITUAL TRANSFORMATION & A roadmap to the 8 stages of the seeker’s journey. #BiblicalLeadershipMagazine

SPIRITUAL TRANSFORMATION & A short video churches can embed online to share the “4 Steps to Peace with God”

Commentary by Dr. Whitesel: Over 30 years of consulting has taught me that churches whose congregants know how to share their conversion story and Biblical Scriptures that accompany it, I’m much more likely to grow. This to me is because, as Donald McGavran and John Wesleyboth emphasized, that spiritual transformation or “conversion” must be at the center of every congregant’s explanation of the Good News.

I’ve suggested in the book “Cure for the common church” and the book “The healthy church,” that church planning should include that every congregant understand the basic scriptures regarding spiritual transformation. I’ve also suggested that pastors preach a 5 week series before Easter, during which each of the four weeks before Easter covers a different one of the so-called “Four steps to peace with God” or “Four spiritual laws.”

Also, check out these tools:

SPIRITUAL TRANSFORMATION & 3 ways to walk a spiritual bridge to new life w/ someone (Church Central article)
SPIRITUAL TRANSFORMATION & 4 Ways to Explain Salvation(Excerpted from Cure for the Common Church, Chapter 8 by Bob Whitesel.)

Another helpful idea is to embed on the first page of every church website this video the following video.

http://downloads.cbn.com/widgets/stepstopeace.swf

Speaking hashtags: #Kingwood2018

TRANSFER GROWTH & Growing churches are growing largely by transfer growth. Most of them are not reaching people with the gospel. They are growing at the expense of other churches.

Commentary by Dr. Whitesel. Donald McGavran, the founder of the church growth movement, emphasized that tracking transfer growth is not healthy and mostly misleading. That’s because, it makes the church feel it is healthy because it’s attracting people at the expense of other churches.

As a student of Donald McGavern I’ve always enjoyed Thom Rainer’s research, a fellow McGavran Award recipient. H

Below is what he points out his research has discovered about transfer a growth.

In his analysis only about 5% of the people in our churches are coming because of conversion growth. And even in growing churches that percentage is that only about 6% of the people are there because of a conversion experience.

This is a wake up call.

by Thom Rainer …

Growing churches are growing largely by transfer growth. Most of them are not reaching people with the gospel. They are growing at the expense of other churches. The conversion ratio of all 1,000 churches is 19:1. Growing churches are only slightly better at 17:1. Their growth comes largely from other churches.

SPIRITUAL TRANSFORMATION & 4 waypoints I use to explain salvation & conversion

by Bob Whitesel D.Min., Ph.D., 4/22/18.

As my clients, colleagues and mentees know … I believe every person should be ready to explain the Good News at any time. I’ve created a short version based upon the most popular presentations (such as the Romans Road, the Four Spiritual Laws and the Four Steps to Peace with God). The 4 Waypoint presentation is a work in progress, but here it is:

(intro.) Think of life as a journey, it’s easy to do. You are going from Point A to Point B, etc. These are called “waypoints.” Here are the 4 waypoints God wants you to encounter.

1. God loves you & wants to give you eternal life.

(John 3:16) For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life.

2. But our poor choices have wrecked our relationship with Him and doomed us.

(Romans 3:23) For all have sinned and fall short of the glory of God.

(Romans 6:23) For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

3. Only Jesus can get us back in a right relationship w/ God.

(Romans 5:8) But God demonstrates His own love for us in this: While we were still sinners, Christ died for us.

(John 14:6) I am the way and the truth and the life. No one comes to the Father except through me.

4. Accept His forgiveness & start living a full and eternal life.

(Acts 16:31) Believe in the Lord Jesus and you will be saved.

(John 10:10) I have come that they may have life, and have it to the full.

For other Good News presentation tools: CLICK HERE.

Speaking hashtags: #Kingwood2018

CHURCH PLANTING & prioritizing church planting over personal evangelism is what has led to decline in the Southern Baptist Church according to leading SBC seminary president and author. Today we need a re-emphasis of personal evangelism in the church planter and the planted church.

Commentary by Dr. Whitesel: I first met Dr. Chuck Kelly, president of New Orleans Baptist Theo. Seminary, when a conference I help lead (called the Great Commission Research Network) was meeting at their facility. I was humbled and honored when Dr. Kelly, then President of the seminary, began serving tables to the men and women assembled for our annual banquet. Not only a humble and gregarious man, he is also known for his insights and understanding of church growth. Here are his comments on why the Southern Baptist Church has lost 2.3 million adherents in the past 15 years.

I agree with Dr. Kelly that church planting is important. But I have noticed many denominations and networks focus training their leaders in church planting procedures – but not equipping their leaders with ways to empower attendees to personally share their faith.

Dr. Kelley‘s observation is that because of this you get more churches, but not more Christians, is well taken and something I’ve seen in practice.

My hope is this article, and my work coaching churches and denominations, will lead to a needed re-emphasis of personal evangelism in the church planted and the planter church.

by Bob Smietana, 5/21/21. Religion News Service.

… Kelley, of the Conservative Baptist Network, sees the decline as an organizational failure. The (Souther Baptist Church) denomination’s North American Mission Board, he said, moved away from personal evangelism in the 1980s to a focus on church planting. That has led to more churches but not more baptisms and Southern Baptists.

Churches have also dropped the ball on keeping and inspiring church members, he said, a practice known as “discipling.” From the 1920s to the 1970s, he said, Southern Baptists had a range of programs to help people grow in their faith and learn to live according to Christian teaching. Those programs, he said, have largely run out of steam and disappeared.

Chuck Kelley, the former president of New Orleans Baptist Theological Seminary and a leader in the Conservative Baptist Network. Video screengrab

Chuck Kelley. Video screengrab

“You combine that failure of discipleship with less and less attention to evangelism and a culture that is less and less hospitable to the Christian faith and guess what?” he said. “You have declining churches.”

OUTREACH & Redeeming the Godly Work of Proselytization by #YorkMoore in #ChristianityToday (also in #JohnWesley)

Commentary by Dr. Whitesel: I recently completed a historically accurate introduction to John, Susanna and Charles Wesley in the format of a devotional. While working on it my friend Ed Stetzer asked me if Wesley ministered to the poor because he wanted to get a hearing for the good news, or because helping the poor was morally good.

I responded to Ed that the Wesleys ministry to the poor began many years before their conversions and before they began to emphasize the importance of conversion. From their lives of giving most of their money to the poor, ministering to prisoners and even paying out of their own pockets for the schooling of the prisoners children, it can be observed that the Wesleys ministered to the poor because it was the morally right thing to do n

Read below this helpful article which explains why those who seek to follow Christ will help the poor, not out of a manipulating interest in their conversion but because it’s the right thing to do.

Yet that also means … sharing with everyone about eternity is also the morally right thing to do.

Redeeming the Godly Work of Proselytization

by York Moore, Christianity Today, 1/16/21. Evangelism is a moral good and a key expression of our faith…

Evangelism is the highest expression of moral goodness. That is not to say that there aren’t other moral goods. Remember a moral good stands on its own as ontologically good. We do not serve the homeless in order to proselytize. This practice is exactly what has desecrated Christian evangelism. No, we serve the homeless because it is an end in itself, a moral good that cannot be diminished by doing it by itself and for itself. Having said this, however, evangelism is simply the very highest expression of moral goodness because it deals with consummate or eschatological realities bearing upon the eternal soul of all. One can cloth the naked, feed the hungry, free the slave but eventually, these same people who are made in the image of God, without being converted will all suffer a much worse fate than cold, hunger, enslavement and the like-they will suffer eternal separation from God in a place of suffering. This is at least the conviction of Bible-believing Christians, so we evangelize, in part, because it is an expression of moral goodness based on the concern for the eternal state of people.

“…evangelism is simply the very highest expression of moral goodness because it deals with consummate or eschatological realities bearing upon the eternal soul of all.”

Unfortunately, even among Christians, eschatological categories like wrath, hell, damnation, and eternal separation from God are rarely talked about-even from our best platforms and pulpits. This reality does not negate their ontological standing-these categories are real and the real consequences behind door #3. Again, the great news is what’s behind these doors is not unknown to the host, God Himself. They are also not unknown to the Christian who is tasked with the moral good of proselytizing or evangelism.

We are tasked with this out of the love of God who wants to give all people all of the blessings behind all of the doors of life and also to save us from each and every pain, heartache, and ultimately, eternal hell and damnation. It is a moral good and requisite expression of faith to help those around us make the right and good decisions about God, life and the afterlife. As we help them, we are asking them to risk what they have in hopes of something even better, to make a deal, knowing what they will win in exchange is eternally better than what they now possess.

SPIRITUAL TRANSFORMATION & 20 Truths from ‘Models of Evangelism’ by Priscilla Pope-Levison as observed by #EdStetzer.

Christianity Today, 8/24/20.

…

…This edition of 20 Truths examines what we can learn from Priscilla Pope-Levison’s book Models of Evangelism. Priscilla Pope-Levison is Associate Dean for External Programs and Professor of Ministerial Studies at Southern Methodist University. She has her MDiv from Duke Divinity School (1983) and her PhD from the University of St. Andrews (1989). Her interdisciplinary publications combine theology, gender studies, church history, and mission. She has a heart for the ancient yet contemporary Christian practice of evangelism…

No matter which model you prefer, no matter which model you choose to implement, no matter whether you pick and choose an element here or there to create your own unique model of evangelism or merge several models together, these five qualities—hospitality, relationship, integrity, message bearing, and church rootedness—are the essential ingredients that gauge your evangelistic effort.
As you become more conscious of these five qualities, as you practice them day by day, you will, perhaps even without realizing it, be preparing for good evangelism. Good evangelists do not sprout overnight; they mature as they cultivate these qualities. This sort of maturation and mellowing is necessary, especially for a practice that receives more than its share of bad press.
Evangelism is not mechanical; evangelism is relational. Strangers to the faith are not targets; they are full-fledged human beings, with whom Christians are called to be in relationship.

SPIRITUAL TRANSFORMATION & John Wesley’s view of Conversion: An interview with Bob Whitesel by Missional Discipleship

https://www.missionaldiscipleship.com/?powerpress_embed=341-podcast&powerpress_player=mediaelement-audio

CLICK THE LINK ABOVE TO LISTEN TO THE INTERVIEW

Today’s conversation is with Dr. Bob Whitesel. He is a founding professor of Wesley Seminary at Indiana Wesleyan University and current Professor of Missional Leadership. He has two earned doctorates (D.Min. and Ph.D.) from Fuller Theological Seminary where he was awarded the Donald McGavran Award for “Outstanding Scholarship in Church Growth” by the faculty. Dr. Whitesel is the author of 11 books, including the award-winning series on evangelism titled, “Spiritual Waypoints: Helping Others Navigate the Journey” He is married to his college sweetheart Rebecca and they have four daughters and four grandchildren. Today, we talk with Dr. Whitesel about John Wesley’s view of conversion and discipleship. We would love your feedback by commenting on the blog, joining our Facebook group, or tweeting us @heathmullikin and @jeremysummers using the hashtag #groundswell. For more information on the Spiritual Formation Department of the Wesleyan Church click here.

Dr. Whitesel’s website at bobwhitesel.com.

Great church resources at churchhealthwiki.com.

Join Dr. Whitesel on wesleytours.com.

PRESCRIPTIONS FOR THE CHURCH & Healthy churches must have outward focus, Whitesel tells Presbyterians.

Emily Enders Odom – August 7, 2013

Move over, Dr. Phil. The church doctor is in.

Bob Whitesel, the award-winning author and change theory expert, offered a much-needed prescription for today’s ailing churches in his Aug. 3 luncheon address based on his book, Cure for the Common Church: God’s Plan to Restore Church Health.

“You’re here because the church is facing a very challenging time in North America,” Whitesel told his audience here at the Healthy Ministry Conference under the Big Tent. “If you look at all of the research, you’ll find that the common church is not usually a vibrant, growing, healthy church. The common church is usually a church struggling with different growth, multi-cultural, and age issues. My burden and my passion has been for almost 40 years now to go and study churches that are making a difference and are growing.”

In his 11 books, Whitesel outlines the factors he says prevent churches from being a “force for unity and maturity in Christ.” He also addresses the necessary changes to help churches become healthier organizations. By “healthy,” Whitesel means churches where spiritual growth is taking place, not necessarily larger congregations.

“Many congregations don’t have to grow numerically, but they do need to grow in their maturity, their acceptance and their reconciliation of different ethnicities, cultures and races,” he said.

Today’s congregations have to work hard to overcome 200 years of history in which churches functioned first and foremost as social clubs, Whitesel said.

“I as the church don’t want to compete with other social clubs because I believe we offer something spiritual and eternal,” he said.

Even most new church plants cease being effective at winning new people for Christ after 18 months because that’s when the churches “stop focusing on community and start worrying about their own organizational well-being,” Whitesel said.

The four cures that Whitesel offers to today’s ill churches all involve changing a congregation’s focus from inward — focusing on organizational issues — to outward. In his address, he covered the cures: need-based outreach; “up-in-out” groups; transformational programming; and measuring learning, not attendance.

In doing his first doctorate, Whitesel analyzed fast-growing churches in America to find out what they were doing alike. “All of them didn’t want to grow, and they grew, because what they wanted to do was meet needs,” he said.

Such a change in focus will bring a change in vocabulary, among other results. As an example, Whitesel cited how church visitors are most often greeted. “Instead of saying to visitors, ‘We’re glad to have you here,’ say ‘Jesus is here to meet your needs and we’re here to help,’” he said.

As for “up-in-out groups,” Whitesel advocates that every small group in a church grow “up” (toward God), “in” (by praying for each other), and “out” (by serving the community). He also calls this cure “missionalizing small groups,” in which they become not just groups doing tasks, but actual discipleship groups.

The third cure he presented to his audience was transformational programming. By this, he means programming that’s designed to make the church the place that changes people.

“That’s what Jesus desired the church to be,” he said. “It should be a place where people get changed. Today, people go to Dr. Phil. They turn on the TV. We want our churches to be known in the community as the place that helps people change. That’s what we want people to know about being Presbyterian.”

Big Tent, Aug. 1-3, was a celebration of Presbyterian Church (U.S.A.) mission and ministry organized around the theme “Putting God’s First Things First.” It was composed of 10 national Presbyterian conferences, more than 160 workshops and special events to mark the 30^th anniversary of the formation of the PC(USA) and the 25^th anniversary of the opening of the Presbyterian Center here.

SPIRITUAL TRANSFORMATION & How an understanding that God is a loving Father (not an angry tyrant) led to Jonathan Edwards’ conversion. #ARDA #WesleyToo

Commentary by Dr. Whitesel: Those who have read my devotional on the life of John, Charles and Susanna Wesley (www.Enthusiast.life) know that a key to their conversions was when they came to the understanding that God was a “loving father” not as a angry master. The same understanding transformed the famed American preacher Jonathan Edwards as pointed out in this article by the ARDA (Association of Religious Data Archives).

… While still at Yale, Edwards had a conversion experience and became convinced of the opposite, that God’s sovereignty “very often appeared exceedingly pleasant, bright and sweet.” Edwards had become convinced of the Calvinist view of God and humanity. Human beings were fallen, totally depraved, and deserving of an eternity of punishment in hell. God graciously plucked some, the elect, from that fiery fate. Edwards’s view of God transformed from that of a capricious, uncaring tyrant into a loving, gracious father.

Edwards inherited his grandfather’s church at Northampton, Massachusetts in 1729 and the young minister quickly became involved in a series of local revivals in New England during the 1730s. He believed that many New England Puritans were Christian in name only, that they had been infected by an “Arminian” theology that privileged free, human choice over God’s sovereignty. Rationalists, whom Edwards classed as “Arminians,” proposed a theology derived from reason and nature. They also argued that individuals were fundamentally moral beings with the ability to choose their faith, a belief that cut against the traditional Calvinist doctrine of human depravity.

By 1738, when celebrity English evangelist George Whitefield conducted his first preaching tour in the American colonies, those local revivals had grown into the mass religious movement that would later become known as the First Great Awakening. Whitefield, Edwards, and other preachers like Gilbert Tennent criticized American churches for their cold theological rationalism while proclaiming a revivified Calvinist gospel. It was in this environment that Edwards preached “Sinners in the Hands of an Angry God” while filling the pulpit in Enfield, Connecticut on July 8, 1741. Edwards wanted to convince the parishioners that their religious faith was dead, that they were sinners, and thus they faced the righteous judgment of God should they not repent and turn from their false religious security.

MIRACLES & Why Doesn’t God Move the Same Everywhere? Guest post by Josh Howard.

Commentary by Dr. Whitesel. These are well written and engaging thoughts from the developing world and by my former graduate student at Wheaton College. I hope you are inspired (I was). And if you are, you may want to follow his musings. Click here to sign up for Josh’s email list!

Why Doesn’t God Move the Same Everywhere? by Josh Howard, 7/9/20.

In these 12 years, I have had a front row seat to some of the most amazing movements of God that I’ve ever seen. Churches multiplying like crazy…people getting radically saved…others getting radically healed. It’s like the Book of Acts: Episode II Return of the Jedi. (Apostles)

And almost every time I talk to a group of Americans, they always say something like, “Why doesn’t that happen in America, Josh? Why does it only happen in India or Africa or China or (insert your favorite mission field here.)”

And I don’t really have an answer…

And then, a while back, I was listening to a message by the famous evangelist, Reinhard Bonnke … And his answer finally gave me an answer. This is what he said —

“If you want to see the power of God…go to where the Gospel has never been preached and His Power will meet you there!!!”

Wow. Profound. (Insert mindblown emoji here).

I don’t know exactly what it is…and there is no special formula, but God’s power moves greatest when we are loving and serving those who don’t know Him. He’s still leaving the 99 to go after the 1. His heart is still breaking over the coin that rolled under the table. He’s still on his front porch looking for the lost son to run home. And his power is waiting for us to move. His Hand always moves in the direction that His heart always longs…

You aren’t going to miraculously get the power of God sitting on your couch watching Netflix. His power will meet you at the places furthest from your comfort zone.

P.S. For the past few years, we have been getting people together over zoom every month to talk about how they can begin to “get in the game” or get their church in the game. If you’re interested in being a part of a group like that, Read more at … https://ignite.mykajabi.com/eb/BAh7BjoWZW1haWxfZGVsaXZlcnlfaWRsKwfcVTdp–ff6a2222e884f89a28edcc9c51e706bf3ab53696

PREACHING & Preach to a procession… in a way that will be an initial invitation to those who don’t know Christ and an encouragement to those who do. #Remembering #LloydJohnOgilvie

In a 1989 interview with Leadership Journal, Lloyd John Ogilvie said:

I preach to a procession: church members who need a fresh touch of the power of God, people who don’t know God and aren’t part of any church, Christians who’ve just come to visit, and others who are facing perplexing problems. … My big challenge is to present the gospel in a way that will be an initial invitation to those who don’t know Christ and an encouragement to those who do and who need to get on with the responsibilities of discipleship.

SPIRITUAL TRANSFORMATION & Did you know Charles Wesley wrote a song “For the Anniversary Day of One’s Conversion.” It is more popularly known as “O for a Thousand Tongues to Sing.”

by Jeffrey Barbeau, Christianity Today, 2/14/19.

…John Wesley’s subsequent “conversion” at Aldersgate Street in London is well known, but fewer realize that Charles experienced his own “heart strangely warmed” experience only a few days before. On Pentecost Sunday (“Whitsunday”), May 21, 1738, Charles attained what might alternately be called a deepening of faith, a new birth, and an assurance of God’s love that helped launch one of the great revivals in modern Christianity.

As he lay sick in bed, Charles experienced what he described as a new “Pentecost.” He heard the voice of a woman, calling out to him: “In the name of Jesus of Nazareth, arise, and believe, and thou shalt be healed of all thy infirmities.” Charles records in his journal: “The words struck me to the heart.” In a moment, Charles, with “strange palpitation of heart,” declared “I believe, I believe!”

Three days before John Wesley’s Aldersgate experience, Charles beat John to the punch. He came to recognize the love of God in the presence of the Spirit, dispelling the darkness of doubt from his heart.

The event was so moving that he later memorialized the day in one of the great hymns in Christian history, “For the Anniversary Day of One’s Conversion,” more popularly known as “O for a Thousand Tongues to Sing.”

In fact, the hymns of Charles Wesley are replete with references to love. At Easter, Christians around the world repeat the words of his most famous composition, “Christ the Lord is Risen Today,” and declare “Love’s redeeming work is done, Alleluia!” Elsewhere Charles praises “Love divine, all loves excelling” and honors God’s great and “universal love.”

SPIRITUAL TRANSFORMATION & Acknowledged a great sinner (though likely not the prostitute some claimed her to be), Mary Magdalene offers a narrative of salvation, conversion, and unswerving devotion to Jesus that is one of the most beautiful portrayals of discipleship in the Bible.

by David Ives, Aleteia Magazine, 4/12/19.

…While the look of the film (Mary Magdalene) is fine and the acting is uniformly good, any viewer with an ounce of respect for the actual biblical narrative will find themselves far too distracted keeping track of all the little ways the film butchers history to enjoy any of it…

Worst of all, though, is what the film does to Mary herself. The Magdalene is justifiably considered one of the greatest saints in the history of Christendom. She followed Jesus throughout his ministry, was present when he was crucified, and was there for his resurrection. More importantly, as the woman…

… possessed by seven demons, and in tradition and art an acknowledged great sinner (though likely not the prostitute some claimed her to be), Mary Magdalene offers a narrative of salvation, conversion, and unswerving devotion to Jesus that is one of the most beautiful portrayals of discipleship in the Bible.

None of that applies to the woman in this film, however. Instead we are presented with an insufferable “Mary Sue” Magdalene …

EVANGELISM & Free Training Videos from Evangelism Scholar Dr. Michael Green via #ChurchLeaderInsights #NelsonSearcy.

by Nelson Searcy, 4/3/19.

Michael Green was widely influential as an author, evangelism scholar and defender of the Christian faith. Green’s humorous, engaging style of writing and speaking made him highly regarded in the Church of England, and in the wider Christian world.

I’ve compiled a collection of four of the best teachings from Dr. Green — all on video. Plus, you can access a complete biographical report on Green, including his notable quotes and thoughts on the 7 Marks of an Evangelist.

Click here for exclusive free training videos from Dr. Michael Green.

SPIRITUAL TRANSFORMATION & Catholic evangelism? Yes, and why it matters for you.

(Guest post by Jason Tucker & Jesse Skiffington of http://www.ReclaimedLeader.com)

So I confess… I had no idea that Catholic revitalization/renewal was a thing. Then I was introduced to Rob McDowell of Divine Renovation. I quickly discovered that not only is it a thing, but it is a huge and growing thing that is changing parishes all over the world.

Here’s something else… Divine Renovation’s strategies will help ANY church to experience revitalization. Don’t get me wrong, it takes commitment and hard work, but the theology and methodology are strong and transferable.

Oh yeah, and Rob was a Wesleyan Pastor who joined a Catholic church’s staff. Sound crazy right? Well, check out today’s episode and decide for yourself.

Or, listen direct on your device at:

Hope this helps you lead change without losing your roots!

Jason & Jesse

ReclaimedLeader.com

SPIRITUAL TRANSFORMATION & Do 47 Percent of Christian Millennials Think Evangelism Is Wrong? – Part 1 #RickRichardson

Commentary by Dr. Whitesel: My friend and colleague Dr. Rich Richardson of Wheaton College has penned an excellent analysis of recent data regarding the millennial generation’s uncomfortable relationship with conversion and spiritual transformation. To understand their quandary, read this important article.

by Rick Richardson, Christianity Today, 3/13/19.

…So it’s not surprising that a new statistic is making the rounds on social media and in church board rooms across the United States. A new research study out of Barna found that “47% of Millennial practicing Christians think it is wrong to share one’s beliefs with a person of another faith in hopes that the person will come to share one’s beliefs.”

Moreover, 40 percent of practicing Millennial Christians believe that “if someone disagrees with you, they are judging you.” More concerning, these are not nominal or cultural Christians that we can dismiss as not the real deal. These are “practicing Millennial Christians” by which Barna means they, “identify as Christian, agree strongly that faith is very important in their lives and have attended church within the past month.”

While the first stat is garnering the majority of the headlines, the combined message is that many young Christians hold a clearly negative view of evangelism.

Yet with this statistic—like every startling number that reinforces a bias or stirs up controversy—we need to look beyond the number to consider the causes and our reactions. Barna has given the church a much-needed wake-up call to the state of evangelism in the church, particularly among its younger adults. However, it is up to us to interpret what this means and to chart a pathway forward to greater gospel effectiveness.

Over the course of two articles, I want to do just this. In Part Two, I’m going to outline four principles of evangelism that we need to drill down on in light of the fact that many young believers have strong reservations. But first, I want to explore the Barna study itself and provide some greater context and clarity.

Millennial attitudes toward evangelism are complex

While many of the articles responding to the Barna study focused on the 47 percent, it is crucial to note that other findings in the same study seem to contradict or at minimum offer a more complex picture of millennial evangelism. Delving deeper into the study, three statistics jump out that should give academics, pastors, and everyday Christians pause in jumping to a conclusion.

1 – Millennial practicing Christians feel as strongly as other generations that being a witness is part of faith, at a rate of 96 percent

2 – Millennial practicing Christians feel just about as strongly that the best thing that could ever happen to others is to come to know Jesus, at a rate of 94 percent.

SPIRITUAL TRANSFORMATION & Statistics on the Decline in Conversions in Churches.

by Aaron Earls, LifeWay, Christianity Today, 3/6/19.

…Church conversions

The lack of growth in worship attendance in most churches is matched by a lack of new commitments to Christ last year.

Fifty-four percent of pastors say fewer than 10 people indicated a new commitment to Jesus Christ as Savior in 2018, including 8 percent who had none.

In some ways, however, those numbers mask deeper evangelistic issues. When evaluating churches based on the number of conversions per 100 attendees, 67 percent had fewer than 10 per 100 people attending their church. Around a third (35%) had fewer than five new commitments for every 100 people attending their worship services.

Forty-six percent of smaller churches (fewer than 50 in worship services) say they had 10 conversions or more for every 100 in attendance, while only 18 percent of churches 250 and above meet that benchmark.

While there are no major differences between evangelical and mainline churches in terms of new converts, denominational differences do exist.

A majority of Pentecostal pastors (57%) say they saw 10 or more new commitments to Christ in their church last year per 100 attendees. The next closest denominations are Lutherans (39%), Holiness (38%), and Baptists (35%).

A quarter of Methodist (25%) and Presbyterian or Reformed pastors (23%) say they had 10 or more new commitments to Jesus in 2018 per 100 attendees. Half of Methodist pastors (50%) had fewer than five new commitments last year.

SPIRITUAL TRANSFORMATION & Gen. Zers believe in the exclusivity of Jesus and the reality of hell more than their parents.

by Aron Earls, Facts & Trends, LifeWay, 3/1/19.

…LifeWay Research’s 2018 State of Theology Study found some positives and negatives among the beliefs of younger Americans. They also found some issues that transcend generations.

When pastors speak about the exclusivity of Jesus and the reality of hell, they may find more younger heads nodding in agreement than older ones.

While 73 percent of those 65 and older believe God accepts the worship of all religions, that number falls to 62 percent of those 18 to 34.

Young adults are the most likely age group to agree even the smallest sin deserves eternal damnation and among the most likely to say hell is a real place where certain people will be punished forever.

Pastors may also find more 18- to 34-year-olds concerned about evangelism. They are the most likely to say “it’s important for me personally to encourage non-Christians to trust Jesus as their Savior.”

Among all young adults, 58 percent agree with the importance of personal evangelism. Among evangelicals 18 to 34 years old, 89 percent say encouraging others to trust Christ is important to them.

In other theological areas, however, church leaders may find hard ground among young adults.

ChurchLeadership.wiki

A Wiki- on Church Health & Growth Curated by Bob Whitesel D.Min. Ph.D.

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