Mirrors 9th November 2020

  1. A good listen. Including criticism of claim that no other American President has done more for religious liberty and pro-life than Donald Trump
  2. One of the great Aussie evangelists, Karen Morris (AFES Monash) has produced a handy resource of crystal clear gospel explanations & FAQ-style mini-articles
  3. More on ‘critical theory, ‘cancel culture’ and ‘cultural Marxism’ with myself, Rob Smith, Chris Watkin and Brianna McClean.
  4. My Christian writing Patreon. You could theoretically give once-off and then stop after a that.
  5. Moana is such a fabulous movie for lots of reasons. One is how it undermines the typical ‘break free from all constraints and Be Yourself’ Disney mythology and instead tells of story of discovery new resources in your community’s history and traditions.
  6. When the Council of Trent sought doctrinal and practical conformity by removing/downplaying the parachurch, centering religious life on parish (and bishops) and ignoring importance of the family, it sucked the life out of early modern Catholicism.

Book review: Great book especially for equipping gifted friendship evangelists

I was on Sam Chan’s list of people to read/review/promote his latest book and so Zondervan sent me a copy. It’s great little book, and especially useful for equipping/encouraging/inspiring those who are gifted in or eager to grow in the area of friendship evangelism. It’d also be very useful for ministry leaders wanting to think through what kinds of things they would need to promote and support if they were wanting to foster a culture of evangelism.

Brief and accessible

One of its strengths is its impressive brevity and accessibility: it is 140 pages and filled with Sam’s characteristic humour (me and my fifteen-year-old son laughed out loud at his outline of every sports movie ever :-D). The reason this is impressive is that there is no shortage of deep and complex missiological content in here. Sam introduces, explains, illustrates and applies big ideas—often taken from his 280-page textbook Evangelism in a Skeptical World—without getting overly technical or frustratingly brief.

This makes it great for reading through as a part of a team meeting, 1:1 meeting or easy to just give to another person and recommend that they read it.

I just looked up the price though, and astonishingly, it’s $25+ in Australia (!!). Gosh. That’s a bit rough for 140 pages :-/

And there IS an audiobook version too, which is great… but depressingly, it’s not read by the author, which is an enormous loss. Listening to some robot narrator guy read Sam’s content is almost comically weird!


This stuff is what we need to be thinking about in evangelism

Sam is right in arguing that the kinds of things he talks about in this book are especially important for Christians as we seek to be faithful to the great commission in a post-Christian world. Dare I say that these things are MORE important for a ministry like AFES to train uni students in than hours of memorising Two Ways To Live (of which I am a big fan, by the way) and doing walk-up evangelism?

A lot of it is a fresh take on friendship evangelism that in one sense is nothing new… although Sam brings his own new ways of thinking about it and approaching it, that is exciting and refreshing.

But in addition to this, he also brings more awareness of our cultural context and the sociological forces impacting on us all, which make us more savvy and alert friendship evangelists than we otherwise might be. This is what makes it a more missiologically sophisticated book on friendship evangelism than equivalent books from the late twentieth century. There are heaps of juicy insights, that might spark further thoughts and ideas in the reader, like:

  • the difference between how Asian Australian and white Australian non-Christians think about the gospel,
  • the way the primary school has in some ways replaced the church as the ‘village hub’,
  • the different phases of life and the number of friends we have in each phase and
  • the causes for modern urban loneliness.

Being aware of the people we are interacting with and the social context we find ourselves in helps us patiently and carefully and yet confidently go about the work of connecting with people and looking for opportunities to share the gospel.

Of course, it remains the case, once we’ve done all that, the work will still often be as slow as ever. It’s not as if you implement all the insights from this book and suddenly you’ll kickstart a post-Christian revival. Nope. Mission in the post-Christian Western world is still often slow and hard. But this stuff helps you focus your energy in the best way.


Frustratingly muted place for the cross

There was something that I found so frustrating that I was almost yelling at the book, the way you yell at the TV screen when the heroine in the movie drops the knife and runs away from the bad guy, before being 100% sure he’s dead: the strangely muted place the atonement plays in the book. The most striking example is the ‘jargon-free gospel message’ Sam provides on pages 73–74:

… There’s a God who loves us, made us, and saved us. And now we get to be part of his story. Every day is a day when I live for Jesus because he lives for me. Every day is a day when I can journey with Jesus and bring his love, mercy, and justice to this planet.

If this is true, then we are set free from our empty and self-absorbed lives. We are set free to admit that everything is not okay right now…. I’m not the person I pretend to be. But that’s okay. Because Jesus is perfect, so I don’t have to pretend to be perfect anymore. Jesus’ Spirit lives in me right now, and he loves me just the way I am.

But Jesus loves me too much to leave me the way I am. Every day is a day when he makes me more and more into the person he wants me to do be. Every day is a day when I can become my fully potential—not through my plan for myself, but through God’s plan for me. Every day is a day when I can be everything God has made me to be.

Wow. You see, if I were going to present a model ‘jargon-free gospel message’ I would celebrate more of what God has done for us in the atonement than simply saying ‘God saved us’ (ironically a jargon word). There is clearly some difference of emphasis going on here, because it was noticeable throughout this book and throughout the much larger Skeptical World book too.

Now, I’m not a highly strung ‘discernment-reader’, playing shibboleth-bingo, just looking for every author to use my key theological buzz words of ‘propitiation’ or ‘penal substitution’ or ‘justification by faith alone’. And I understand and fully agree that there are many aspects of the saving work of Christ and many ways that this can be expressed and that you don’t have to talk about everything in every gospel presentation. I get all that. That’s not my problem.

My problem is I feel like, in order to make these points, Sam relativises and de-centres the work of the atonement as one thing among many. But you can highlight diversity of ways ‘in’ to the gospel, while still preserving the central, unifying importance of the reality of God reconciling us to himself through solving the problem of his just anger against our sin. Just as much as I’d stress ‘tell stories about Jesus’ (ie tell stories from the gospels), I’d want some banner heading about ‘show the wonders of the atonement’ or something. I don’t think that comes across clearly in Sam’s two books on evangelism. Maybe it’s a failure of communication—at least in communicating effectively to this reader. But I wonder if it’s a slightly different of theological emphasis too? After all, Sam is a very thoughtful guy.


Can’t put my finger on it… but something about the place of the church?

This is a vaguer thing, but there’s something, and I can’t quite put my finger on it, that seems missing in this book (and Skeptical World) about the place of the church and its leaders and programs. It’s not that the church is absent from Sam’s writing and illustrations and examples. And it’s not that he’s championing independent solo-evangelists, or church-less cohorts of evangelists.

And yet… maybe someone else can help me out here? It’s like the church, its leaders and its programs are the furniture in the background. They’re there. They’re assumed. They’re seen as positive. But they’re not alive and active in Sam’s overall or vision, somehow?

I think John Dickson’s Promoting the Gospel (aka The Best Kept Secret of Christian Mission) is a helpful supplement, because John provides a vision for how the church functions in the mission—as a community, an institution and a group of individuals.

And it’s this absence, whatever it is exactly, that stops me from saying: ‘thinking through the stuff Sam presents is all an individual (or ministry leadership) needs to really get thinking about how to do mission effectively in a post-Christian world’. I would want to add something that helps us think through much more how the church needs to organise and structure itself.


Pitches itself as a book for ‘everybody’ but primarily is for the gifted

A final quibble. Sam pitches the book as as a book for your ordinary everyday Christian, for those who are not the ‘professional evangelist’. I think he thinks that the values and practices commended in this can be easily absorbed and implemented by all Christians everywhere.

Obviously this opens up the whole ‘is every Christian an evangelist?’ can of worms, to which my answer is ‘yes and no’. That is, I do think every Christian shares together a concern for and responsibility for the cause of world mission. And every Christian should be eager to share the gospel when they have opportunity, and see how they can adjust how they live and speak to facilitate this. So yes, in that sense How to talk about Jesus will be a great help for every Christian in thinking through how they might do that.

And yet I recognise the great diversity among Christians of our gifts, passions and circumstances. There are some of us who are uniquely eager and able to be engaged in the explicit activities of evangelism. Some of us who are set apart professionally or find ourselves in a context where there are more opportunities for evangelism.

And this is as true for those who are professional evangelists set aside for the work of public proclamation as it is for those who develop meaningful relationships with non-Christians and look for opportunities for conversation and invitation among those relationships.

From reading this book, Sam is clearly as remarkable gifted as a friendship evangelist as he is a public evangelist. I don’t read this and think ‘Oh gosh, he’s an ordinary every day guy just like me, I can do what he does’. I think ‘Whoah! he and his family are impressive in their capacity to organise themselves for the purposes of friendship evangelism… as well as all the OTHER things Sam does!’

If this book were to be for everyone, it’d be helpful to have more thinking through what these things look like for those who are not able, for whatever reason, to take on the full package of ‘being the unofficial chaplain’ and having people over for barbecues all the time. What’s the bronze medal version for the more socially awkward person, perhaps with lower social and workload capacity, or with other limiting circumstantial factors in their lives?

But it’s ok. We can all take up bits of ideas and practices and hints and tips that we can use in our context. And many who do have some degree of the gifts and opportunity will take heaps of inspiration from these pages. But I would commend this book with that caveat: this is how to fan into flames the gifts of the friendship evangelist. Not all of us can keep up with this standard, and we don’t need to.

Again, this is where the insights of John Dickson’s Promoting the Gospel are a helpful supplement, in giving a vision for the various other ways that Christians help support both the ‘professional evangelists’ and the gifted ‘friendship evangelists’ in the overall work of mission.


Conclusion: well worth it

I have some hesitations. But man, don’t mis-hear me: this is a very valuable and useful resource. Sam’s doing the work in helping evangelicals in the post-Christian world think through this stuff and he’s doing an admirable job, in a way that is gloriously easy to read. Even if he’s not doing it exactly how I’d do it, I’m thankful for the work he is doing for us and so think we need to benefit from all his wisdom and insight.

Is this a good one to read in your ministry teams, parish councils, elderships, AFES student committees, staff meetings, 1:1 meetings in 2021? Yeah for sure.

Some thoughts about why Christian Unions shouldn’t necessarily duplicate everything online

These thoughts are wet cement (aren’t everyone’s thoughts?!)… but here are some things I hope to bring to our University Fellowship of Christians (AFES Christian Union) staff meeting today to consider as UTAS moves towards online learning and Australian society moves increasingly towards social distancing strategies to flatten the curve of the coronavirus.

Many of my colleagues in other Christian Union groups around the country are coming up with impressive and substantial plans to move their ministry online. Praise God for the amazing technological tools we have to facilitate this. But here are some minority report thoughts on CUs, coronavirus and online options:

1) People will get screen fatigue: if they are online for classes and church… at some point they’ll get sick of going online.


2) Engagement in online content delivery (as opposed to interactive community) is drastically limited. Don’t put too much emphasis on content delivery.


3) Christian Unions are not necessary the way churches are. If all unis were always online, would AFES have been created in the first place? Would it look anything like what our programs (and our new online versions) be what we’d create. We need to think like pioneer missionaries, not mere online program duplicators.


4) Those theological colleges who have done a great job already at setting up online learning are better equipped to deliver a powerful online learning experience than we are: perhaps we should push students eager for more training to Ridley or Moore or St Mark’s or wherever…?


5) Now is the time to capitalise on our emphasis on every-member-ministry and disciple-making disciples. We don’t need to focus on completely duplicating the influence and role of staff and public meetings


6) Beyond our fundamental purpose, we do have a short-term role to love our neighbours in practical, social, emotional and spiritual ways… so we need to ask how we need to evolve short-term to facilitate these good deeds, while not mutating in such a way that we can’t re-focus on our core mission when (God-willing) the health crisis subsides.


7) The economy is taking a hit. We need to be thinking support raising now… and Plan Bs if support raising takes a hit.

Overstated distinctions between vision and mission; coaching and training; empathy and sympathy

Hours spent in seminars listening to people going round in circles about difference between training and coaching, vision statements and mission statements or sympathy and empathy is time I’ll never get back.

Overly strict definitions of terminology, in pop-leadership, pop-education and pop-psychology send alarm bells for me. The more someone makes of the distinctions, the more wary I am of the claims. Sometimes it feels like indoctrinating someone in making the categorical antithesis is more important than the actual education value of what’s being conveyed anyway!

But more important, in these cases the confusion is caused by drawing sharp either-or distinctions between two things that actually have significant overlap with one another, and often include one another. So the endless confusion and debate is caused by trying to divide things that are more closely interwoven. Rather than trying to divide apart, better to describe how they inter-relate.

So, as far as I can see, in the end a verb-driven mission statement is one way to set vision… and a description of a desired future is one way to explain the mission. Or most training will have a coaching dimension to it, and coaching will often slide sideways into providing training input. Besides, like with the Socratic method or with counselling: we’re kidding ourselves if we think that the questions we ask can ever be entirely non-directive. We are training in the way we coach, even if we like to think we are merely facilitating. And lastly, empathy and sympathy in their original, positive definitions are very closely related. Was the term ’empathy’ coined to enhance and enrich the best forms of sympathy? Or to react against a sickly kind of sympathy? Ultimately sharp distinctions which praise empathy and put down sympathy are often attacking a straw man of a kind of ‘sympathy’ that has redefined the word by its worst manifestations.

Healthy deconstruction of faith

A great quote from the excellent Christianity Today Quick To Listen podcast:

“Often people do use the word ‘deconstruction’ to mean a rejection of faith but I think usual they don’t. Usual they’re talking about:
“‘Hey listen, I inherited this faith, perhaps from my parents, or from childhood and I’m realising as I get older , as I study more, as learn more, I really need to make this my own. And it’s gonna change.’
“I mean, how many of us can say that our faith is identical to what it was when we were teenagers? Right? That’s incredibly rare. I think in some ways we all go through subtle deconstructions in our faith. And that’s ok, as long as there’s a construction.
“I mean, the term ‘deconstruction’ comes from literary criticism and it doesn’t mean like it sounds like: to tear down something. It actually means to expose the tensions within a text. Right? And kind of see how it’s put together, what power dynamics are at play.
“And so, in the best sense, deconstruction of faith can actually be a positive thing, where you’re just giving it a closer analysis and truly trying to understand how your faith works. What’s essential, what’s inessential, what’s cultural, what’s truly biblical.
“I do think people can go through a healthy deconstruction that ends up with a stronger faith. And that was my prayer for Josh when I saw his announcement.” Drew Dyck (from 16:31 to 17:34) 

Why are enrolments in theological colleges declining in Australia?

An intriguing interview in lots of ways: at least presents the distinctive outlook of Moore College to be weighed as you will.

One comment that was interesting was ‘Theological college enrolments are declining in Australia, the UK and the USA”. This is a helpful observation, because it warns us against being too quick to explain the phenomenon with reference to local factors. If similar things are happening in several other countries, then it suggests that there are larger forces at work.

Also worth bearing in mind, that if this has been going on for 5–10 years, then the causes which led to this would have to have been at work for another 5–10 years before that. Again, warns us against pet theories that point to something that happened a few years ago.

Church staff and external income

I haven’t been blogging anywhere near as much for a few reasons:

  • Much of the types of discussions I used to host on my blog now happen a lot more naturally and conveniently directly on my Christian Reflections Facebook Page (and linked Twitter account). If there were an easy to put the same stuff into my blog that I put on Twitter/Facebook, that’d be a good way to revive the blog… but I haven’t figured out how to do that yet :-/ Any suggestions? Maybe I just need to post into the three locations: Facebook, Twitter and Blog?
  • I have been doing more long-form writing, first with The Good Life in the Last Days (also available on Audible and Christian Audio) that came out last year, and now working on a new book whose working title is The Vine Movement: Building Trellises for the Global Vine. It’s an excerpt from this work in progress that I’m sharing in this post.

Super keen to what you think about this one. I started writing this section, thinking it’d be only a couple of paragraphs. But as I started getting feedback (on the Facebook Page and Twitter) from people from different countries and different church backgrounds, I realised it’s more complex than I first thought!

Church Staff and External Income

With regard to money, parachurches need to manage their finances beyond the basic standards legal compliance, but adopt policies that enshrine sound principles of wisdom and godliness. For example, while seeking to honour and care for those who work hard for the ministry, we should question what level of remuneration and hospitality is inappropriately luxurious. As the Lausanne Commission on Co-operation wrote:

While the Commission understands the need for stressing the interrelationship of money, time and energy, it regrettably notices that the life-style of some para-church leaders leaves a lot to be desired if they wish to impress the Christian public with responsible stewardship. We need to be extra careful in differentiating between essentials and luxuries, perhaps especially in the area of travel.

A basic starting point for a parachurch governing body to assess an appropriate level of remuneration and provision is for those who set such policies to do enough research to learn what the average standard might be for relatively equivalent contexts. Then the governing body can make its own judgement about whether the average might be too luxurious or too austere.

How should Christian leaders think about additional income that is earned through parachurch activity (wedding and funeral fees, book or music royalties, speaking or board member honorariums, consultancy fees, part-time paid positions)? While there is no absolute biblical command on this matter, and there is need for substantial freedom and diversity, a few things are worth considering about the nature of gospel work.

1. The nature of employment in Christian leadership

First, like with any employment, the Christian ministry “worker deserves his wages” (1Tim 5:18) and is fully justified in claiming this right for any work they do (1Cor 9:1–12). Second, the “the elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching” (1Tim 5:17) and so churches should seek to generously provide for their paid leader, rather than seek to police contentment through low remuneration. Third, Christian leaders are paid in order to be freed up to perform their gospel ministry: more as a stipend than it is a wage (as illustrated in Acts 18:5). Fourth, Christian ministries ought to have a generous, spiritual interest in the wider kingdom of God beyond the bounds of their organisation and Christian leaders have a wider responsibility to God’s work in the world beyond their formal employer.


2. Risks of paid external ministry work

Work beyond the area of primary employment brings particular risks that need to be managed. First, additional external ministry work and mental load might detract from a Christian leader’s primary ministry, for which they have been employed (kind of like 1Cor 7:32–35). Second, the benefits a Christian leader gets from external ministry (not only money, but also respect and future ministry opportunities) creates a conflict of interest, which might distort their priorities and judgments: will they choose what is best for the primary ministry, or what is best for their external ministry? Third, however additional is received, the Christian leader must flee greed and pursue generosity, for they should not think “godliness is a means to financial gain. But godliness with contentment is great gain…. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” (1Tim 6:3–10). Fourth, a Christian leader should always be concerned about commending the gospel by living in such a way that is seen to be “above reproach” (1Tim 3:2).


3. Ways to manage the risks of paid external ministry work

These dangers can be managed in the following ways: If the parachurch ministry was conducted within the context and regular hours of a Christian leaders’ ministry job, it is fitting for the organisation for which the leader works to receive the income — or for the income to be given to some other church, parachurch or charity. The work was done in the context of their primary role and funded by their salary so it is just them fulfilling a differing aspect of that role. However, if a Christian leader has additional personal needs that a church is financially unable to meet, additional income might be used for this purpose. In such cases, it is usually best for this to be formally approved by their employer.

If a Christian leader does external ministry outside of their regular ministry context and hours, this raises questions around the nature of employment in Christian ministry. Because Christian leaders paid so as to be freed up to give themselves to the work of ministry, it is legitimate for those employed full-time to ask whether any additional ministry capacity they have ought to be devoted to the ministry to which they are primarily appointed. Because of this, it is usually appropriate for the Christian leader who is employed full-time to formally seek permission from their primary employer before taking on substantial amounts of external ministry work. While recognising there are many factors here, it seems to me far wiser for any income related to a Christian leaders’ ministry, to be largely thought of in the same way whether done inside work hours or not. It is all part of them fulfilling their role in serving God’s people. Why does a full-time Christian leader need any more income to be freed up to conduct their ministry than a full-time salary?

If a Christian leader works across several a variety of parachurch ministries, they need to declare these various activities as potential conflicts of interest to each leadership team they are accountable to. They cannot simply presume to use the public platform and mailing lists of one ministry to promote another parachurch ministry, especially if they personally benefit from this ministry. They need to be examine their motivations before requiring their team members to purchase books they have written; or to subscribe to services or register for conferences hosted by external organisations they are involved with. So also, if they are employed by a local church they must be careful not to privilege this church in their local parachurch activity, such as inviting all the university to their church from the campus Christian Union they help lead.

If a Christian leader chooses to keep substantial external income, additional steps need to be taken to guard against greed and to avoid any appearance of greed. This might mean publicly declaring how much of their income they give away. Or it might mean the establishment of a trust, whose trustees decide how much income might go to the Christian leader and what to do with the rest. If a Christian leader can be freed up from relying on income from their primary employer, this obviously allow the money that would otherwise go to their salary to go to other good causes. Lack of financial dependence might even make such a leader a more courageous truth-teller, since they do not fear for job security. However, such freedom could also lead to an unhelpful autonomy which should be restrained by a clear set of expectations and accountability.

The less the parachurch work is the work of gospel ministry, the less directly these concerns apply. Being employed as a preacher is different than being employed as a parachurch administrator or a teacher in a Christian school. But even in these other cases, many of these principles are still worth considering and applying as is appropriate.


About Xian Reflections

Xian Reflections is written by Mikey Lynch.

Mikey graduated from the University of Tasmania with a Bachelor of Arts in 2002. In 2000 he became one of the founding leaders of Crossroads Presbyterian Church where he was the lead pastor for 7 years from 2003.

Mikey now works as the Campus Director of the University Fellowship of Christians, University of Tasmania, Hobart. Mikey is the chairman of The Vision 100 Network (Tasmania) and a founding director of Geneva Push (national) – both church planting networks. He is also a chaplain at Jane Franklin Hall and the chairman of New Front Door: the Church IT Guild.