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Attracting Crowds or Making Disciples?

July 3, 2017

TOKYO AIRPORT — Observing the life of Jesus in the gospels is often an abrupt and painful reality check, especially in our social media saturated do-anything-for-fame ministry culture. I can’t imagine Jesus being obsessed with how many people “liked” his latest pithy post or how many people “friended” or “shared” his content.

His only obsession was to please the Father. We should be likewise obsessed.

Matthew reported that Jesus preached the gospel and healed the sick all over Galilee. (4:23) Because of his preaching and healing “His fame spread” which resulted in even more preaching and healing. (4:24) The predictable result of all this preaching and healing was that “great crowds followed him.” (4:25)

So, Jesus now has fame and crowds. The only thing missing (for modern success) is the fortune. But great fame, a massive following, and financial fortune did not matter to Jesus. And it should not matter to us. But it often does. Even in ministry.

What did Jesus do with his new found fame and huge following? How did he “leverage his platforms” in order to increase his following? How did he alter his “content” to increase his followers? How did he monetize his influence? That’s what we would do, right?

Notice carefully what Jesus did. “Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him.” (Matthew 5:1 ESV)

Two important words: crowds and disciples.

1. “Seeing the CROWDS, he went up to the mountain.” Today when we see crowds in our Sunday service, in our campus ministry, or on social media we think we have succeeded. We must be doing something right and God is must be blessing our efforts. In order to be good stewards of our success, we do everything imaginable to maintain and grow our audience. Our first move is to leverage our platform for growth and influence. Jesus did the opposite. His first move was to walk away from the crowd.

2. “And when he sat down, his DISCIPLES came to him.” Unimpressed with his ever-increasing popularity, Jesus ignored the crowd and ascended the mountain. He traded a massive crowd of adorning followers for a small group of committed disciples. A careful reading of the gospels will reveal that the more crowds followed Jesus, the more he retreated to be alone with the Father and with his disciples.

Every leader of a growing ministry will be faced with an important decision: attract crowds or make disciples. Will we leave the crowds in order to make disciples, or will we allow the demands of the crowd to pull us away from small group discipleship?

Too many pastors and ministry leaders choose the crowds.

The irony of the situation is that very often, the leaders who choose making disciples over attracting crowds actually end up with massive crowds, but not crowds of fawning fickle miracle-seekers, crowds of disciples.

When your ministry starts to grow, choose wisely, my friends.

Blog / Discipleship / Missions

How to Pray in a Time of Global Terror

June 14, 2017

Terrorism

MANILA—Since I landed in the Philippines last week, the nation has been gripped with the ongoing crisis in the southern island of Mindanao. Islamic militants have taken the city of Marawi and declared allegiance to ISIS. Hundreds have been killed and thousands displaced since the violence began on May 23.

Over the last few weeks, terror attacks have seemed ubiquitous around the world.

The day before Marawi, the Manchester bombing took the lives of twenty-three young people attending a concert. Last week, the London Bridge attack took the lives of eight people and injured another forty-eight when terrorists drove a van into a crowded area and began stabbing random people.

Though less publicized, the Middle East has seen the worst terror attacks of all over the last few weeks, with suicide bombings in Kabul (May 3), Tehran (June 7), and Karbala (June 9), each claiming the lives of dozens of civilians and injuring hundreds more.

How should we as Christians respond to such tragic events, to such evil? How should we pray in a time of global terror?

I have begun praying Psalm 83.

O God, do not keep silence;
do not hold your peace or be still, O God!
For behold, your enemies make an uproar;
those who hate you have raised their heads.
They lay crafty plans against your people;
they consult together against your treasured ones.

These are the first few verses of one of a handful of imprecatory psalms in the Bible—psalms that lament human evil and suffering and ask God to judge the wicked. If, like me, much of your Christian life has been one of relative comfort and safety, imprecatory psalms can be very weird to read, much less pray.

But for Christians who have lived in a war-torn region or who face real persecution, then imprecatory psalms speak directly to their experience in a way that nothing else can. I used to assume that imprecatory psalms were exclusively useful for those in extreme, life-threatening situations. But now, I’m beginning to realize that they are useful for all Christians who are confronted (even secondhand) with the depths of human evil and suffering.

Why? Because imprecatory psalms give us a healthy way to voice our anger, fear, terror, and sense of helplessness in the face of human evil. They give us a way to talk to God—to appeal to His justice, His sovereignty, His mercy—when we have no words of our own. They teach us how to think—and more importantly how to feel—about something like a suicide bombing in Manchester or children being shot by snipers in Marawi.

With the psalmists we can pray of terror groups, like ISIS or Abu Sayyaf, like Psalm 83 shows here:

O my God, make them like the whirling dust,
like chaff before the wind.
As fire consumes the forest,
as the flame sets the mountains ablaze,
so may you pursue them with your tempest
and terrify them with your hurricane!

Yes, it’s biblical to pray that God would bring His terror to the very people who are inflicting terror on others. And it is biblical to pray that God would bring righteous judgement on a group like ISIS.

But as you begin to pray these kinds of prayers, don’t forget that we should hate evil but love sinners. We should hate ISIS and the demonic principalities and powers that animate such wickedness, but we should forgive terrorists and pray that God reveals himself to them.

Even Psalm 83, with all its righteous anger, ends with a redemptive tone:

Fill their faces with shame,
that they may seek your name, O Lord.
Let them be put to shame and dismayed forever;
let them perish in disgrace
that they may know that you alone,
whose name is the Lord,
are the Most High over all the earth.

But does this really happen? Can God’s justice (and eventual mercy) toward the wicked result in some turning to Him?

The short answer is yes. Think about the apostle Paul, who persecuted the church, then had a radical encounter with God on the road to Damascus. Think about the people in our Every Nation family in the Muslim world who were members of al-Qaeda before they met Jesus. Think about own your life before conversion, which was no less worthy of God’s judgment than that of a terrorist.

In his short time on earth, Jesus prayed both imprecatory psalms and prayers of forgiveness towards His enemies. And so should we.

Blog / Discipleship / Leadership

How and Why to Decrease as a Leader

May 25, 2017

LIFT

NASHVILLE—Though I believe strongly that all leaders should grow and that they should continually increase in their character and leadership skills, there is one sense in which all leaders should decrease.

When Jesus first began his ministry in Galilee, some of John the Baptist’s followers were concerned that this new teacher might gain a larger following than John. Even some of John’s key disciples (like Andrew) had started following Jesus. When John’s disciples brought this concern to his attention, John’s response was completely counterintuitive from a leadership perspective: “He must increase, but I must decrease” (John 3:30).

John’s decrease message raises two important questions—one discipleship question and one leadership question.

The Discipleship Question. Everyone who is attempting to be a disciple and attempting to make disciples should ask themselves: How can I decrease so that Jesus can increase? Like most discipleship questions, this is a Lordship question. Every disciple of Jesus should continually ask this question, whether you’re a new believer or a spiritual giant, like John the Baptist.

The Leadership Question. Once discipleship and the Lordship of Christ are established as the foundation, we can move on to the leadership question: How can I decrease so that emerging leaders around me can increase? From a discipleship perspective, Jesus was the rabbi and John was His follower. But from a leadership perspective (in John 3), John was an established leader and Jesus was an emerging leader. So when John said that he needed to decrease and Jesus needed to increase, he was also making a statement about how biblical leadership is supposed to work.

Established leaders who want emerging leaders to grow, will have to continually find ways to decrease. For John, this meant empowering and releasing some of his own disciples to Jesus. This also meant smaller crowds and fewer baptisms. John willingly relinquished platforms and influence so that Jesus’ new ministry could grow.

When pondering this text a few days ago, I asked myself what leadership decrease means in my context. I quickly jotted down four words: Listen, Include, Finance, Trust.

1. Listen: One way that I can decrease so emerging leaders can increase is simply by talking less and listening more. Whether it’s in a staff meeting or in a private conversation, whenever I give next-generation leaders a voice, they increase and the whole team benefits.

2. Include: Another way I can decrease so that emerging leaders can increase is by including them, whether it’s in a conference speaker slot or in a lunch meeting with other senior leaders. The more we can make space at the table for young leaders, the better—even if that sometimes means giving up our seat or a session.

3. Finance: Here’s where things get practical, and expensive. In my context, if I am really serious about empowering emerging leaders, it is going to cost money. Whether than means paying for a lunch or a plane ticket, or even a seminary degree, if we are serious about elevating emerging leaders in our churches and organizations, we have to be willing to finance those leaders and their growth.

4. Trust: Trusting emerging leader sounds great, until we realize that it involves letting go of control and cleaning up the inevitable messes that occur when young leaders are empowered. But if we are serious about the growth of emerging leaders, we must continually decrease our control and trust them. They will make mistakes; but consider their mistakes as moments for growth. And continue to trust and empower.

I originally wrote these four words and brief thoughts in my Moleskine in my usual stream-of-conscience devotional writing style (that would be unreadable to anyone but me). Then I took a step back and realized that the four words (accidentally) created an acronym: LIFT! Unlike most of my devotional scribblings, I decided to blog these thoughts.

So here’s the question: What does LIFT look like for you as a leader? How can you decrease, so that emerging leaders around you can increase?

Church / Discipleship / Missions

Racial Hypocrisy, Lunch, and the Gospel

May 16, 2017
Depiction of Paul writing his letters.

Depiction of Paul writing his letters.

NASHVILLE—This blog is the final installment of an impromptu series on ethnic diversity and racial reconciliation in the Church. The first blog was inspired by a trip to the Apartheid Museum in Johannesburg, South Africa; the second blog was inspired by a Sunday worship service at Bethel in Nashville; and this final blog is inspired by an argument between Paul and Peter in first-century Antioch. That apostolic argument led to a very public apostolic rebuke.

The Story
We read about this confrontation and rebuke in Paul’s letter to the church in Galatia, a city in modern-day Turkey. But first, a little background to help us understand why the rebuke was necessary.

In the first chapter of Galatians, Paul pleads with the church to hold on to the gospel. Before describing the real gospel, he mentions four false versions of the gospel that had infiltrated the church: a different gospel (verse 6), a distorted gospel (verses  7), a contrary gospel (verses 8, 9), and man’s gospel (verse 11). Unfortunately all four of these “gospels” are still being preached in the church today.

After exposing these four false gospels, Paul turned his attention to the true gospel and its implications on race relations in the church.

Despite the teaching of some legalistic Jewish believers, Paul wanted to make it clear that Gentile believers did not have to become Jews (i.e. be circumcised and follow Jewish dietary laws) in order to follow Jesus. In short, Gentiles and Jews are saved by grace alone, not by following religious traditions.

After a long discussion about the gospel and its implications for Gentile believers, Paul recounts his confrontation with Peter:

But when Cephas [Peter] came to Antioch, I opposed him to his face, because he stood condemned. For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy (Galatians 2:11-13).

Paul’s Response
Here’s my summary of the situation. When Peter visited the church in Antioch—the first church in the New Testament that had a significant number of non-Jews—he hung out with Gentiles and even ate with them, something a good Jew would never do. But when Peter’s Jewish friends from Jerusalem came to visit, he suddenly stopped eating with the Gentile believers and reverted to the old mode of segregation.

Paul was deeply troubled by this behavior, twice calling it hypocrisy (Galatians 2:13).

First, Paul did not remain silent. And he did not talk about Peter behind his back. He “opposed him to his face” (Galatians 2:11). Much more could be said here, but the fact is, there are some issues that demand confrontation. This is one of them.

Second, Paul treated racial reconciliation as a gospel issue. “But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas…” (Galatians 2:14). Paul did not treat the ethnic and cultural divisions in the church at Antioch as a minor issue. He did not treat it as a side issue. He did not treat is as a political, cultural, social, or economic issue, even though he could have. He treated it as a gospel issue. And gospel issues are always big issues.

Even though there was a history of political, cultural, social, and economic alienation that fed into and reinforced ethnic divisions between Jews and Gentiles, Paul chose to go straight to the heart of the issue—the gospel.

The Point
For in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. (Galatians 3:26).
For Paul, it was simple. Though there was a long history of division between Jews and Gentiles, the gospel had changed everything. In Christ, we have all been adopted into the family of God—and family members eat together.

Blog / Church / Discipleship

How Worship Works

April 25, 2017

Communion Table

SYDNEY, AUSTRALIA—Last weekend, Deborah and I were in Auckland, New Zealand, for our Every Nation Oceania conference. This week, we are in Sydney for our annual Asia & Oceania Regional Leadership Team meeting.

Traveling around the Every Nation world, I have the privilege to participate in Sunday worship services in many different cultures and languages. I have worshiped with our brothers and sisters in Chinese house churches; I have worshiped in a converted cockfighting pit in Colombia; I have worshiped at medieval cathedrals in Europe; I have worshiped in contemporary megachurches in the Philippines. Just last weekend, I worshiped in a small Pentecostal church in rural Georgia. The cultural contexts of these worship services vary wildly—and this affects things like worship language, worship style, worship environment, meeting size, and service flow.

However, whether we are in Shanghai or Fusagasuga, Oxford or Nashville, certain core elements of Christian liturgy transcend cultural variation. Through singing, preaching, communion, giving, and fellowship, churches around the world and across the centuries have been participating in the same liturgical practices that emerged in the earliest days of the New Testament church in Syria-Palestine.

Why or how have these elements of Christian worship persisted across time and space for over 2,000 years?

First, we find these liturgical elements practiced in the Bible (especially in Acts). Second, Christian leaders recognize that worship is not ultimately about expression; it’s about formation.

If unique cultural expression was the primary goal in worship, then it wouldn’t matter if churches in twenty-first century Lagos continued with ancient liturgical practices developed in first-century Jerusalem. They could find their own ways to express their love for God, which may or may not include singing, preaching, and communion. But for some reason we continue to worship in the same ways that Christians throughout the ages have done.

Why?

As beautiful as it is hear God’s praises sung in hushed Chinese in a house church and as powerful as it is to hear the word of God preached by our young Colombian leaders in a cockfighting pit (formerly owned by Pablo Escobar!), diverse cultural expression is a secondary goal in worship. The primary goal is spiritual formation, or discipleship.

In other words, the most important actor in worship is not us (as humans) but God.

While we often think that Sunday worship is primarily about expression (what we do to/for God), it is actually more about formation (what God does to/in us). Why? Because when we gather together as a church to worship God, He comes by His Spirit in our midst and changes us. He doesn’t just transform us in a nebulous way, but rather, he comes and transforms us through the repeated “rituals” of Christian worship. Singing, fellowship, preaching, communion, giving—these powerful liturgical practices are God’s way of revealing Himself to us and transforming us by His Spirit.

In communion, God engages our eyes, our hands, our mouths, and our stomach, and reminds us in very tangible ways of his incarnation, crucifixion, and resurrection.

In preaching, God engages our ears and our minds—and through His spirit, He convicts us of sin and calls us to repentance and faith.

In singing, God engages our vocal chords and our emotions—and trains us to love Him with our whole heart, mind, soul, and strength.

In giving, God engages our material possessions, the bills and cards and accounts in your back pocket—and trains us to trust Him and His provision and to denounce the idol of Mammon.

In fellowship, God engages our social lives—and reminds us that our primary group identity is not our nation or our ethno-linguistic group or even our natural family. But rather, it is the people redeemed by Christ’s blood from every tribe, language, people, and nation.

This is how worship works. And whether we realize it or not, this is what God is up to on Sunday morning.

Discipleship

Prayer and Fasting… and Perseverance

January 17, 2017

Praying HandsORLANDO, FLORIDAThis week, I’m in Orlando with Every Nation pastors from all over North America (USA & Canada) for the North American Strategic Team (NAST) meeting. Over the week, we will be praying together and strategizing how we can strengthen our existing churches and campus ministries and plant more in 2017.

If you fasted and prayed with us last week, here’s a post-fast thought about prayer, faith, and perseverance.

Whenever I get to the end of a week of prayer and fasting, I am always full of faith for what God is going to do in the coming year. Sometimes, I see immediate breakthrough and answers to prayer during the actual week of prayer and fasting. But more often than not, I see God answering those January prayers in March or June or November. And sometimes, I see God answering my 2017 prayers much later—in 2018 or 2028 or 2058!

Perseverance is one key component of faith that we often neglect when we talk about prayer. As much as we need faith in God’s power when we pray, we also need faith in His timing.

Too often, we think that because God didn’t answer our prayers according to our timeframe, then God didn’t “answer” our prayer. At this point, many give up praying, assuming that they must have misunderstood God’s will. Instead of giving up, we need to realize that this is exactly the point where true persevering faith begins.

If faith in God’s power produces boldness in prayer, then faith in God’s timing produces perseverance in prayer.

In Hebrews 11, the most famous passage in the Bible on faith, the author talks about ancient heroes of the faith like Enoch, Noah, and Abraham, and he makes an interesting comment about their faith journeys: These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. (Hebrews 11:13 NKJV)

These all DIED in faith, not having received the promises.

Look at Abraham. God promised him that he would become a great nation, but when he died, he had only one descendent. He died before he fully received the promise. God’s promises to Abraham did eventually come to pass, but they came to pass in future generations. Yet Abraham did not waiver in unbelief, or assume that God had forgotten him. As it says in Hebrews 11, Abraham saw the fulfillment “afar off” and was “assured” of it.

So here’s the post-fast question: In 2017, are we going to persevere in faith whether or not God answers all of our prayers according to our expectations and timeline?

Let’s not get discouraged or give up—Let’s pray boldly and persistently, trusting both God’s power and His timing for our lives in 2017 and beyond.

Discipleship

How Not to Fast

January 9, 2017

Chilli Cheese Dog

NASHVILLE — This week, churches all over the Every Nation world are beginning 2017 with a week of prayer, fasting, and consecration. I have been participating in fasts like this since I was a college student.

I’ll never forget my first fast.

For some crazy reason, Rice Broocks and I, and several of our brilliant friends, decided that it would be a good idea to break our fast at midnight at Sonic Drive-In with a footlong chili cheese dog. It seems like most of the fast, we found ourselves in a trance-like state, dreaming about chilli cheese dogs and longing for midnight.

I definitely learned my lesson on how not to fast (and how not to break a fast).

Here are a few more tips on how not to fast that I have learned over the past few decades:

1. A fast is NOT a Christianized diet. When we diet, the ultimate goal is body transformation. When we fast, the ultimate goal is soul transformation. When we diet, we are relying on our personal discipline to change ourselves. When we fast, we are relying on the Spirit of God to change us. When we diet, success is measured quantitatively (in pounds or kilos). When we fast, success is measured qualitatively (in relationship).

2. A fast is NOT a hunger strike. A hunger strike is all about defying an authority figure and getting him to comply with our demands. A fast is all about humbling ourselves before the ultimate authority and submitting to His will. In a hunger strike, the person fasting is the heroic actor who brings about change. In a fast, God is the heroic actor who brings about change.

3. A fast is NOT a spiritual performance. Fasting is not a demonstration of spiritual strength. Rather, it’s a declaration of spiritual weakness. Fasting is not about proving to God (or to ourselves) that we are committed disciples; it’s about denying ourselves, picking up our crosses, and following Him. Fasting is not about demonstrating devotion; it’s about cultivating desire for God and His Kingdom.

As I have said many times before, I have a love/hate relationship with fasting. I hate having an empty stomach for a week, but I love how God changes me as I am emptied of self and filled with His Spirit.

So as we fast this week, remember that fasting is NOT about losing weight, or getting what we want, or proving how spiritual we are. It’s about God working in us and creating an even deeper desire for Himself and His Kingdom.

Blog / Discipleship

A Christmas Message: Don’t Quit

December 19, 2016

9509907779_18c35c33af_zEver want to quit – relationship, job, church – but deep down, you knew you shouldn’t?

Even though it would be easier to walk.
Even though you were wronged.
Even though it hurts to stay.

Maybe the marriage is not all you dreamed it would be.
Maybe the job is not what it was promised to be.
Maybe the church really is filled with hypocrites.

But for some reason, God will not let you quit.

So what do you do? Stay, or walk? Go for it on 4th and 20, or punt? Fight on, or tapout? All in, or fold?

What do you do when everything in you says to quit, but some faint, barely discernible still-quiet voice says to hang in there? (Don’t you wish God would speak louder or write His will on a wall or communicate in a way that is easier to hear understand than a still quiet whisper or an inner witness or a sub-conscience conviction?)

If you ever feel like you want to quit, but you know God wants you to not quit, I suggest you read the Christmas story.

The one in Matthew 1:18–25.

Summary. A man discovers his fiancé is pregnant. The baby is not his. She claims it is God’s. Yeah right. I’m out of here. He wasn’t bitter or vindictive. Just hurt. Confused. Done. And moving on with his life. But while he was sleeping, God sent an angel to tell him that the baby really was from God, and he better not quit.

An angel, really? How about sending me one of those every now and then?

I’m sure this guy still had questions. And doubts. And pain. And confusion. But he stayed engaged. He went for it. All in.

“When he woke up, he did what the angel of the Lord had commanded.” (v. 24)

Sometimes we just want to stay in bed and sleep it off, when we know we need to wake up and obey God.

Same question as before: ever wanna quit – relationship, job, church – but the Holy Spirit says not to?

We all have.

It will probably be a good idea to obey God. Every time I do, eventually, I’m glad I did.

Merry Christmas.

Blog / Discipleship

A Short History of Campus Ministry

December 12, 2016

NASHVILLE – Several months ago, I was invited to speak at our Every Nation Campus Staff Summit. I was supposed to inspire our 130 campus missionaries in attendance to embrace a vision to reach the world, not just their campuses. I am not a last-minute “wing-it” preacher. I plan ahead. But a few hours before my talk, I mentioned to my son William what I had planned to say. He responded by suggesting that I add some info about the Oxford Holy Clubs, the Student Volunteer Movement, and other significant student movements throughout history. William is a PhD candidate who lectures on Islamic History at Vanderbilt University and has taught church history in our schools of ministry in Nashville and Manila. For a brief moment, I attempted to add his history insights to my message before finally saying, “What are you doing tonight? Maybe you should just be the speaker, and I’ll introduce you.” After running that idea by our Every Nation Campus team, they all agreed that William should speak, and I should listen and take notes. Because so many campus missionaries asked for William’s notes, I prevailed upon him to post them here. 

_________
About a year ago, I (William) was asked to develop a church history course that would be taught in our schools of ministry around the world. Aware that a large portion of our School of Ministry students would eventually be campus missionaries, I thought that it was important to prepare a session that gave a short history of campus ministry.

After a few months of research, I was struck by one overwhelming fact: historically, campus ministry and world missions have been inextricably linked.

Here are just three examples.

1. The Oxford Holy Clubs: In 1729, Oxford students John and Charles Wesley founded a small group with other Oxford students that focused on Bible study, prayer, fasting, and the pursuit of holiness (hence the nickname “Holy Clubs”). In addition to their “acts of piety,” the small group of Oxford students also regularly engaged in “acts of mercy,” spending significant time ministering to people in the local prison. Though the group never grew beyond twenty-five members, the disciples who came out of that small campus ministry would have a massive impact in England and beyond. Perhaps the most famous member of the Holy Clubs was George Whitefield. After being converted and discipled as an undergraduate at Oxford, Whitefield traveled with the Wesleys as a missionary to the British colonies in North America. Whitefield spent many fruitful years preaching in the colonies and was a key leader in a revival that would later be known as the “First Great Awakening,” This revival transformed the colonies on the eve of the American Revolution and set the historical trajectory of American Evangelicalism for many centuries to come.

The 1910 World Missionary Conference in Edinburgh, Scotland.

The 1910 World Missionary Conference in Edinburgh, Scotland.

2. The Student Volunteer Movement: In 1886, evangelist D.L Moody led a summer conference for Christian college students in Mount Hermon, Massachusetts. Though world missions was only a small part of the conference agenda, the call to world missions captured the hearts of the students attending the conference, so much so that 100 (of the 251 in attendance) committed their lives to serve in foreign missions. One of those who responded was a Cornell student named John R. Mott. After graduating, he was part of the founding of the Student Volunteer Movement for Foreign Missions (SVM), a group whose purpose was to mobilize college students to give their lives to world missions. Though the SVM was closely affiliated with the Young Men’s Christian Association (YMCA), they linked arms with a wide variety of campus ministries and churches all across the United States and Europe, as they traveled from campus to campus recruiting for foreign missions. Their battle cry, which later became the title of Mott’s first book and the slogan of the famous Edinburgh World Missionary Conference in 1910, was “the evangelization of the world in this generation.” Between 1888 and 1946, over 20,000 college students committed their lives to foreign missions through the work of SVM. This was and is still one of the greatest movements for mobilizing missionaries in the history of Christianity.

3. CRU (aka Campus Crusade): In 1951, Bill and Vonette Bright founded Campus Crusade on the UCLA campus. Their aim from the beginning was to reach the world by reaching college students. With a strong focus on campus evangelism and small-group discipleship, the campus ministry started at UCLA and quickly spread to other campuses around the United States, and eventually, around the world. One of Bright’s most effective tools for campus evangelism was the “Four Spiritual Laws” booklet, which has been translated into over 200 languages with over 2.5 billion copies in print. Another tool developed by Bright and his team is the Jesus Film (1979), which has been dubbed in over 974 languages and viewed by over 5.5 billion people! Just 65 years after their modest beginnings in Los Angeles, CRU has a presence in 190 countries around the world.

This short history of campus ministry should remind us that what we are trying to accomplish at Every Nation Campus (ENC) is not new. We are committed to rigorous small-group discipleship on campuses—so were the Holy Clubs in the eighteenth century. We are committed to engaging students in world mission—so was the SVM in the nineteenth century. We are committed campus evangelism—so was CRU in the twentieth century (and still in the twenty-first century).

The real question is this: will we keep our focus?

After sixty-five years, CRU is still going strong. And though the Oxford Holy Clubs do not exist in the same form, the larger fruit of that ministry was the Methodist and Weslyan church movement, which is still active today almost three centuries after its founding.

The one group that is no longer active is the Student Volunteer Movement. There are complex historical reasons for why an amazing movement like the SVM unraveled. But one moment in the story is particularly telling. In the 1920s, the SVM abandoned the slogan “the evangelization of the world in this generation.” Some thought the mission was unrealistic. Others thought that instead of evangelism, they should focus on social issues. Though the movement had momentum for a few more years, by the 1930s, the SVM was little more than a memory.

What happened?

They forgot that campus ministry and world mission are inextricable. Once they lost sight of the mission, they lost their reason to exist.

These examples should serve to inspire and caution a young movement like Every Nation. We want to reach every nation and every campus, but in order to accomplish our goal and pass the mission on to the next generation, we need to learn one thing from those who have come before us…

College students are not only our mission field, they are our mission force.

Blog / Discipleship / Leadership / Uncategorized

My Thoughts on the Election

November 8, 2016

Hillary Clinton and Donald Trump are tightening their grips on the Democratic and Republican presidential nominations.

HO CHI MINH CITY – Tomorrow will end one of the most bizarre and polarizing election cycles in American history.

The candidates from the two leading parties are deeply unpopular (with good reason). And Evangelicals are deeply divided over how they should vote—or if they should vote at all.

Considering that the Bible has little to say about electoral politics (they didn’t have elections back then), here’s some wisdom from John Wesley:

I met those of our society who had votes in the ensuing election, and advised them, 1. To vote, without fee or reward, for the person they judged most worthy; 2. To speak no evil of the person they voted against; and 3. To take care their spirits were not sharpened against those that voted on the other side. (From The Journal of John Wesley, October 6, 1774)

Whether you will be voting tomorrow in the United States elections or voting in a highly contested election somewhere else in the world, here’s how we can take Wesley’s wise advice to heart.

1. Vote for whom you think is most worthy. A simple yet often forgotten point about voting. It’s your vote; so you decide. Don’t worry about the pundits. Don’t worry about pleasing your peers. Don’t worry about pleasing your pastor. Vote for whom you think is most worthy—whether they are a Republican, Democrat, Independent, or a write-in.

2. Speak no evil of the candidate you voted against. In an election season when most people feel that they are in fact choosing between the “lesser of two evils,” it can be tempting to justify your vote by simply describing how “evil” the other candidate is. But as Christians, we are called to a different standard. Our words, even when critiquing a candidate, need to be full of grace. And our attitude should be that of humility—recognizing that apart from God’s grace, we are no better or less sinful than even the most corrupt and morally-bankrupt candidate.

3. Do not sharpen your soul against people who voted differently than you. I can’t tell you how many times I have heard people say: “I don’t know how someone who calls themselves a Christian can vote for _______.” If you find yourself saying or thinking that, I would suggest that either your circle of friends is too small—or that you’ve spent too much time on the echo-chamber of social media, where you usually only see the newsfeeds of people who think just like you. I guarantee you that people in your local church are not all voting for the same person. Even if you’ve wrestled and prayed over your decision and feel that it is the best vote a committed Christian can make, know that other committed Christians, who have put in similar thought and prayer, will be voting for another candidate (Ed Stetzer has compiled a series of opposing viewpoints from prominent evangelicals that you can view here). Guard your heart from pride and don’t allow the vitriol and disunity of the culture to creep into the church.

As I have said to my church on many election days in the Philippines, we may have a new president; but Jesus is still King. So let’s live (and vote) like it.