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INTERNATIONAL INSTITUTE OF CHRISTIAN DISCIPLESHIPEquipping members for Global Mission and Outreach2631440554990General Conference Sabbath School and Personal MinistriesCommunity Services & Urban Ministry Certification ProgramModule Syllabus & Teaching NotesCS 08 Urban Mission 101 &Centers of Influence-Life Hope Centers (REVISED)Version 1 – For General Audience2 contact hoursDeveloped by Bruce Campbell Moyer, STDDepartment of World Mission, Seventh-day Adventist Theological SeminaryAndrews University, Berrien Springs, MIwith Sung Kwon, Gary Krause, and May-Ellen Colón?2011 General Conference of Seventh-day Adventists?URBAN MISSION 101 & CENTERS OF INFLUENCE-LIFE HOPE CENTERSObjectives:The students will:Understand and respond to the call from Adventist church leadership to focus on comprehensive urban ministry world-wide.Be able to express their own feelings about urban life, and read the Bible as the urban document that it is.Grasp the growth of cities and the dynamic and complex nature of urban life, and how their churches can become effective change agents in the urban setting.Acquire a balanced view of Ellen White’s counsel regarding moving out of and moving into the cities. Learn an overview of the history of Adventist urban ministry.Explore the elements of comprehensive urban/community-based ministry, including centers of influence.Explore basic ways of analyzing cities to determine ministry focus.Be able to differentiate between urban myth and reality and understand the nature of secular, urban people, with a view to successful urban ministry.Apply the lessons learned to their own urban setting.Module RequirementAttend and participate in the class.Read the readings provided.Textbooks:There are no required textbooks. Reference books and extra reading:These books may or may not be available to the student. To the degree that they are available, they are listed for enriching extra reading.Tony Compolo, The Kingdom of God Is a Party. (Dallas, TX: Word, 1990), pp.3-9.Conn, Harvie M. The Urban Face of Mission. Phillpsburgh: P&R Publishing, 2002.Conn, Harvie M. and Ortiz, Manuel, Urban Ministry: The Kingdom, the City, and the People of God. Downers Grove, IL: InterVaristy Press, 2001.Grigg, Viv. Companion to the Poor. Monrovia: MARC, 1990.Grigg, Viv. Cry of the Urban Poor. Monrovia: MARC, 1992.Sahlin, Monte. Mission in Metropolis, Lincoln. NB: Center for Creative Ministry, 2007. Van Engan, Charles and Jude Tiersma (eds.). God So Loves the City. Monrovia, CA.:MARC, 1994.White, E.G. Ministry of Healing. Mountain View: Pacific Press, 1909. (pp. 469-516)White, E.G. Christian Service. Mountain View: Pacific Press, 1947.White, E.G. Welfare Ministry. Washington, D.C.: Review & Herald, 1952.Yamamori, Tetsunao. Bryant Myers and Kenneth Luscombe (eds.). Serving with the Urban Poor. Pasadena, CA: MARC, 1998.Class NotesI. Call to Urban Ministry(Slide 2) Watch and discuss the General Conference Comprehensive Urban Evangelism video. (Slide 3) When we think of the magnitude of reaching huge cities we may feel that this task is too big for us. BUT one person can only do so much. Whenever you have a huge challenge, strike out the “only!”(Slide 4) Definition of “Urban.” “Urban” is about people.(Slides 5-12) Here are some interesting insights regarding cities from various writers.(Slide 13) As time allows discuss the questions. II. The Bible – an Urban Book(Slide14) The Bible – Urban or rural? Do you view the Bible as essentially a rural or urban book? Why? Explore the following list of the Bible writers who lived/worked in cities and note which ones lived/worked in villages/towns.Moses: Lived formative years in urban EgyptEzra: Lived in Babylon and JerusalemIsaiah: A priest who lived and worked in JerusalemDavid: Grew up in town, ruled from a cityJeremiah: A priest in JerusalemEzekiel: A priest in JerusalemJesus: Lived in urban, cosmopolitan GalileePaul: Tarsus, Jerusalem, traveled from city to cityLuke: Urban trained physicianJohn: Wrote to seven urban churches Amos: The only known village-dweller to write in the BibleThe reality is that the Bible is a very urban book, written by urban peopleDiscuss: What migration patterns are recorded in the Scriptures? (Babel, Exodus, Exile, Diaspora, Early Church, etc.)What changes did urbanization appear to cause?What was God’s part in these migrations?(Slide 15) There are 119 cities mentioned in the Scriptures.Yes, the Bible is definitely an Urban Book. It ends with the city-that-will-be (Slides 16, 17).III. Challenges of Urban Growth and Dynamic and Complex Nature of the Urban Setting(Slide18) Today over half the world lives in cities. How did we get to where we are? In 1900, 4% of the population of the world lived in cities. By 1950 that number had grown to 20%. By the year 2007 it was 50% and growing rapidly. There are two significant causes for this phenomenal growth: migration and birthrates. Today we are living in the midst of the largest mass migration in human history, and each year, in Mexico City, the equivalent of the population of Chicago is born in Mexico City. The South is moving North, the East is moving West and the majority of this movement is into cities.(Slides 19-21) Let’s define our terms.(A megacity is usually defined as a metropolitan area with a total population in excess of 10 million people. Some definitions also set a minimum level for population density (at least 2,000 persons/square km). Megacities can be distinguished from global cities by their rapid growth, new forms of spatial density of population, formal and informal economics, as well as poverty, crime, and high levels of social fragmentation. A megacity can be a single metropolitan area or two or more metropolitan areas that converge upon one another. The terms conurbation and metroplex are also applied to the latter. The terms megapolis and megalopolis are sometimes used synonymously with megacity. (Wikipedia)(Slide 22) In 2000, there were 18 megacities – conurbations such as Tokyo, New York City, Los Angeles, Mexico City, Buenos Aires, Mumbai (then Bombay), S?o Paulo, Karachi that have populations in excess of 10 million inhabitants. Greater Tokyo already has 35 million, which is greater than the entire population of Canada.(Slide 23) In 1800 only 3% of the world's population lived in cities. 47% did by the end of the twentieth century. In 1950, there were 83 cities with populations exceeding one million; but by 2007, this had risen to 468 agglomerations of more than one million. If the trend continues, the world's urban population will double every 38 years, say researchers. The UN forecasts that today's urban population of 3.2 billion will rise to nearly 5 billion by 2030, when three out of five people will live in cities. (Wikipedia)(Slide 24) By 2025, according to the Far Eastern Economic Review, Asia alone will have at least 10 megacities (cities with a population greater than 20 million), including Jakarta, Indonesia (24.9 million people), Dhaka, Bangladesh (26 million), Karachi, Pakistan (26.5 million), Shanghai (27 million) and Mumbai (33 million). Lagos, Nigeria has grown from 300,000 in 1950 to an estimated 15 million today, and the Nigerian government estimates that the city will have expanded to 25 million residents by 2015. Chinese experts forecast that Chinese cities will contain 800 million people by 2020. (Wikipedia) (Slides 25, 26) Today the world’s largest cities are (2010 statistics):1 Tokyo Japan 33,600,000 2 Seoul South Korea 23,400,000 3 Mexico City Mexico 22,400,000 4 New York City USA 21,961,994 5 Mumbai (Bombay) India 21,600,000 6 Delhi India 21,500,000 7 S?o Paulo Brazil 20,600,000 8 Los Angeles USA 18,000,000 9 Shanghai China 17,500,000 10 Osaka Japan 16,700,000 11 Cairo Egypt 16,100,000 12 Buenos Aires Argentina 16,000,000 13 Kolkata India 15,700,000 14 Metro Manila Philippines 15,600,000 15 Jakarta Indonesia 15,100,000 15 Karachi Pakistan 15,100,000 16 Tehran Iran 13,500,000 17 Beijing China 12,800,000 18 Dhaka Bangladesh 12,750,000 19 Lahore Pakistan 12,700,000 20 London United Kingdom 12,500,000 21 Paris France 12,000,000 22 Istanbul Turkey 11,800,000 23 Rio de Janeiro Brazil 11,500,000 24 Lagos Nigeria 10,200,000 25 Moscow Russia 10,100,000 25 Bangkok Thailand 10,100,000(Source: Th. Brinkhoff: The Principal Agglomerations of the World, 2006-11-22 )(Slide 27) Growth - Between 2000 and 2030 the global population will grow by 2.2 billion, and 2.1 billion will be added to the cities.—The Futurist(Slides 28-39) Adventists have a big challenge in the world’s cities—especially since the Adventist Church is currently stronger in rural areas and islands than in cities. (Slides 40, 41) BUT “should not I [and my church] be concerned about that great city?” [in my region]? (Jonah 4:11). . . .(Slide 42) Discussion QuestionsAdditional Reflection Questions:What has been the pattern in urban growth patterns? When did it begin to change dramatically? What factors do you think led to this change?What would seem to have been the movement pattern of the churches during this time? Why do you think this has been so? What factors led to this change?What have been the changes, in the city nearest to you, during the past 50 years? Think of population, ethnic demographics, economy, regional and global inter-connectedness, etc. What factors have led to this? How has your church (congregation and/or denomination) related to these changes?What changes on the part of your congregation and/or denomination should have happened? Why?What positive changes have other congregations/denominations in your area made?To the best of your ability, with a phonebook and the internet, identify and plot as many places of worship as you can on a map of your local city. Please note “old-first” churches, institutional churches, neighborhood and storefront churches. Plot also synagogues, temples, mosques, Buddhist wats, etc. Reflect on the map now in front of you.Which areas are heavily churched? Why?Which areas are unchurched? Why?What is the relationship between churches and industry, commerce, institutions (hospitals, universities and colleges, etc.)?What might this map suggest in terms of church planting strategies?What are the barriers to movement in your neighborhood, around your church? How are these helpful? How are they unhelpful? How might they be changed?IV. Jesus and the Multitudes (Slides 43-52)How did Jesus see the crowds? Let’s review Christ’s incarnational attitude and method. How do you and I see the crowds? With compassion? With a desire for their good, their welfare, their Shalom?V. Modern Incarnational Urban Ministry That Reflects God’s Kingdom Values (Slide 53)There are many prophetic voices today that advocate incarnational ministry in the cities. A notable example is that of John M. Perkins.In 1989 John M. Perkins founded the Christian Community Development Association (CCDA), in Chicago, IL () Perkins described the mission of CCDA in terms of three R’s – a biblical approach to living out Kingdom values and the gospel in urban poverty situations:Relocation: Perkins firmly believes in the importance of relocating to needy communities and living where you are serving (which he has done many times over the past four decades). Jesus “moved into the neighborhood” and mingled with people (John 1:14, Message, Luke 4:16-19, etc.). Perkins realizes that, “Living the gospel means desiring for your neighbor and your neighbor’s family that which you desire for yourself and your family.” Only by joining a community do a community’s need become one’s own. For some people, relocating might mean “going back” to a neighborhood after growing up and becoming educated and skilled, and then returning and using the leadership and skills gained to improve the community. Reconciliation: This means reconciliation of people to God (2 Cor. 5:17-20) and of neighbor to neighbor to neighbor (John 13:35; 15:12). Through the Gospel we break down racial, ethnic, or economic barriers so that as Christians people can come together to solve the problems of their shared community. Redistribution: Means bringing our lives, skills, educations, and resources and putting them to work so that people will be empowered in a community of need. Redistribution was manifest as early Christians shared their resources (Acts 2:44, 45). Redistribution also means developing people—so that they have skills and good work habits, and teaching them to manage what they own. It Is about economic development and about investing in each other’s lives so that local enterprises that meet local needs can be started that employ indigenous people.References: Perkins, With Justice for All: A Strategy for Community Development (Ventura, CA: Regal Books,1982). (Slide 54) With Justice for All: A Strategy for Community Development further explains Perkin’s three-R strategy. This is among several books written by John Perkins. (Slide 55) This Ancient Chinese Proverb is a good summary of John Perkins’ message.VI. Ellen White’s Counsel on Moving Out of and Moving Into the Cities(Slide 56) But… Didn’t Ellen White counsel us to move out of the cities and live in the country? Discuss this question in groups. (Slides 57-59) Ellen White Periodical Index, etc.VII. Brief Overview of History of Adventist Urban Ministry.(Slides 60-64) The early Adventist church was active in urban ministry. The church membership doubled in the 1890s decade and church leaders have associated that growth with active community/urban ministry.(Slide 65-68) Some have referred to Ellen White’s statement in Testimonies, vol. 8, pages 184, 185 as a rationale to not help the poor through social ministry:“The Lord has marked out our way of working. As a people we are not to imitate and fall in with Salvation Army methods. This is not the work that the Lord has given us to do. Neither is it our work to condemn them and speak harsh words against them. There are precious, self-sacrificing souls in the Salvation Army. We are to treat them kindly. There are in the Army honest souls, who are sincerely serving the Lord and who will see greater light, advancing to the acceptance of all truth. The Salvation Army workers are trying to save the neglected, downtrodden ones. Discourage them not. Let them do that class of work by their own methods and in their own way. But the Lord has plainly pointed out the work that Seventh-day Adventists are to do. Camp meetings and tent meetings are to be held. The truth for this time is to be proclaimed. A decided testimony is to be borne. And the discourses are to be so simple that children can understand them” (Testimonies for the Church, vol. 8, pp. 184, 185).Reflections regarding Ellen White’s Salvation Army statement: 1. What were the Salvation Army’s “methods?” Here are excerpts from The Signs of the Times, March 19, 1894, “The Missionary’s Pattern,” by Ellen G. White that shed light on their “methods:”(Slides 69-70) “There is need for every soul to study the Pattern, Christ Jesus. Those who follow his methods of labor will have freedom in utterance and earnestness in manner. They will be inspired by the sacred themes of truth. Christ understood the needs of all classes, and was successful in preaching the gospel to the poor. He understood all their temptations. We need to study methods whereby we may preach the gospel to the poor and downtrodden and degraded of humanity. But let no one think that God will approve of a method which will require a man to act the part of a clown, or like a man who has lost his senses. Such methods as these are wholly unnecessary and inappropriate. {ST, March 19, 1894 par. 2} (Additional commentary) “Among the Salvation Army workers such methods as these have been employed; but it is more necessary that they should study and preach the word than act in a sensational way in order to draw the attention of the people. It is the word of truth that, like a strong, golden chain, will bind men to God, where they will learn of the great Teacher. It is the word of God that is to test character. The Lord has precious, conscientious souls who have joined the Army; but they need to advance and receive other and higher truths of the word of God. {ST, March 19, 1894 par. 3} . . . [in the same article, see below:]“Oh, that all who claim to be Christians might have a view of the misery, the destitution, of those who are low down in the scale of humanity, and might realize at the same time that these are souls for whom Christ died! God understands every woe. His heart is touched with human woe and sorrow, and it is time that all Christians should wear his yoke, and work in his line, identifying themselves with human sympathy in the way in which he identified himself with our fallen race.” {ST, March 19, 1894 par. 6} 2. Here we see that we can’t merely jump to conclusions over one statement by itself, but must consider what the Bible says and what Ellen White says elsewhere about the issue of working with the poor. As we can see, the above article also emphasizes the need for all Christians to help the poor. In fact, our eternal destiny depends on faithfulness in helping the poor. (e.g. Matthew 25:31-46; The Desire of Ages, p. 637) “When the nations are gathered before Him, there will be but two classes, and their eternal destiny will be determined by what they have done or have neglected to do for Him in the person of the poor and the suffering” (The Desire of Ages, p. 637). 3. The Testimonies, vol. 8 quotation above was written to Dr. John Harvey Kellogg, who had a BIG city mission operation in Chicago with soup kitchen, visiting nurses, clinics, health education, etc. for the poor and rich. (Everything he did was BIG!) But reaping was deliberately avoided. At that time, “Dr. Kellogg firmly believed that the goal of city mission work should be to ‘rescue lost souls, not to teach theology,’ and so he maintained that such missions should not be sectarian endeavors.” (To read more about this, see John Harvey Kellogg, M.D., by Richard W. Schwarz, Ph.D., [Nashville, Tennessee: Southern Publishing Association, 1970], p. 170f.) 4. Therefore, Ellen White reminded John Harvey Kellogg that he must remember to proclaim the rest of the gospel—the Everlasting Gospel—and to reap the fruit that was ready. (See The Ministry of Healing, p. 143:4 - this work will not and cannot be without fruit... We must remember to provide for picking the fruit!) 5. Additionally, since this 8T counsel is directed to Dr. Kellogg personally, Ellen White is telling him to work for the higher classes because of his influence with the higher classes. No one else could do as well as he. He should let others cover the lower classes so he would have time to reach the upper classes. (Slides 71) The San Francisco “Beehive”Ellen White eagerly described the church’s efforts in San Francisc72around 1906 as a “beehive” of activity. This, she wrote, most closely resembled what the Lord had in mind for doing city work—everyone working together, each with specific responsibilities, but all integrated with the common goal of evangelizing the city.In the Review and Herald of July 5, 1906, she wrote, “During the past few years the ‘beehive’ in San Francisco has been indeed a busy one. Many lines of Christian effort have been carried forward by our brethren and sisters there. These included visiting the sick and destitute, finding homes for orphans and work for the unemployed, nursing the sick, and teaching the truth from house to house, distributing literature, and conducting classes on healthful living and the care of the sick. A school for the children has been conducted in the basement of the Laguna Street meetinghouse. For a time a workingmen's home and medical mission was maintained. On Market Street, near the city hall, there were treatment rooms, operated as a branch of the St. Helena Sanitarium. In the same locality was a health-food store. Nearer the center of the city, not far from the Call building, was conducted a vegetarian cafe, which was open six days in the week and entirely closed on the Sabbath. Along the water front, ship mission work was carried on. At various times our ministers conducted meetings in large halls in the city. Thus the warning message was given by many.”(Slide 72) General Conference President, A.G. Daniells attempted to revive urban work in 1909-1910 to the former glory of earlier years. (Slide73) Right up to the year of her death, Ellen White continued her emphasis on urban ministry.VIII. (Title slide for CS 08b – Slide 74) Centers of Influence(Slide 75) “Centers of Influence:”Ellen White had a vision for wholistic urban mission conducted from what she called “centers of influence.” The key quality is sustainability: how can we continue interacting with the community in helpful Christian service and evangelistic outreach, rather than lapsing into sporadic activities? (Slide 76) Ellen White knew that the cities were busy places, with people from many different cultural and religious backgrounds. She knew that many methods of outreach were needed, and that many people would never be attracted only by public meetings.(Slide 77) What is a “Center of Influence?” Ellen White envisioned small centers of influence scattered in cities throughout the world. What did she mean by a center of influence?(Slide 78, 79) Adventist Mission has branded the “Center of Influence” concept as “Life Hope Centers.” In some places Life Hope Centers can be local churches in urban areas that are willing to transform themselves into centers of influence. However, this is a major commitment to open up the church doors to minister directly to the community—and not all congregations are willing to do it. A Life Hope Center can also be another building—owned or rented—in the urban community. In some places there may be a local government-owned community center that may be available for us to work in. Life Hope Centers (Centers of Influence) can also be bookstores/reading rooms, various kinds of street ministry, vegetarian restaurants, educational entities, community service centers, health education centers, or clinics. There may be new and creative outreach methods of community service or Internet-based witnessing strategies that target special communities.(Slide 80) The San Francisco Beehive is a classic example of Centers of Influence.(Slide 81) Ellen White repeatedly stressed the importance of the social component of holistic ministry.(Slide 82) In fact, she said that social relations are the connection between Christianity and the community.(Slide 83) The Adventist World Survey a few years ago showed that community involvement was the strongest correlation with church growth. In other words, the more a church is involved in community service, the greater the chance that it will be growing.(Slide 84) Life Hope Centers are a community-based urban ministry that can use a variety of activities. These are just some of the methods that Ellen White advocated.(Slide 85) Life Hope Centers should be the result of team-work between various Adventist personnel, departments, services, and institutions.(Slide 86) In order to run a successful Life Hope Center, it is vital to get in touch with the community through demographic research, community assessment, and listening to both community leaders and community members. (For more information see CS 02 Community Assessment and Social Capital.)(Slide 87) There are two equally important tasks of assessment in preparing for Life Hope Center ministry. First, we need to assess community needs. Are people lonely? Are they hungry? Are they having family problems? Second, we need to assess the church’s ability to help meet those needs. In other words, we need to do an inventory of the membership of local churches. What gifts and talents to church members have? Who are willing to serve?(Slides 88-90) Proposal and Funding - In preparing a plan and application for a Life Hope Center, these are crucial questions that must be addressed.(Slide 91) Setting Up a Center(Slide 92) These are some of the things to be considered when setting up a Life Hope Center. What training will volunteers and staff be given? How will the center be branded, or presented, to the community? How will we maintain focus on putting Christ’s method into practice? How can we make sure to put the community, our customers, first? How can we best make friends for God? How will we keep assessment as an ongoing part of the fabric of the center? And how can we keep in touch with people we encounter through the center?(Slide 93) The Office of Adventist Mission is preparing comprehensive branding and marketing resources that can be downloaded, adapted, and used for free by local Life Hope Centers. (Slide 94) The Office of Adventist Mission wants to make branding and marketing as easy as possible for those operating Life Hope Centers. It will provide free templates for a variety of marketing pieces—which can all be downloaded from the Internet, and adapted for local use.(Slide 95) These resources will include letters of introduction to local institutions and entities, letters to the media, signage options—and posters, ads, articles.(Slide 96) Curriculum Specific Marketing Materials(Slide 97) The Office of Adventist Mission will also provide individual Life Hope Center websites, where local information and details can easily be inserted.(Slide 98) Center Curriculum(Slide 99) One important contribution that Life Hope Centers can make to the community is in the area of training. Often local Adventist congregations will have skilled lay people who can use their gifts to offer training and mentoring to the community. The Office of Adventist Mission is also preparing a comprehensive range of training resources, programs and curricula that can be downloaded, adapted, and used for free by local Life Hope Centers. (Slide100) Life Hope Centers can offer many community activities, but can also be a springboard for Adventist church members to join and contribute to existing community activities.(Slide 101) Again, Life Hope Centers can offer events for the community, but can also be a springboard for Adventist church members to help with existing community events. As always. the goal is to find opportunities to mingle with the community and follow Christ’s method of ministry.(Slide 102) Business as mission opportunities are particularly helpful for Life Hope Centers because they combine an opportunity for wholistic mission with revenue generation—which can help the long-term financial stability and viability of the centers.(Slide 103) Life Hope Centers can be the launching pad for a variety of community service activities. Some of these may be generated from the center. Others may be existing community service activities operated by other organizations, which the centers can join and contribute to.(Slide 104) An example of curricula being developed for use in Life Hope Centers is a seminar on hypertension, which is often called “The Silent Killer” (because people often do not know they have a problem with hypertension until it’s too late)(Slide 105) Example of graphics available.(Slide 106) Each seminar will come complete with PowerPoint slides that can be adapted for local contexts, speakers notes, and work-sheets for seminar participants.(Slide 107) Here is an example of speaker notes for one of the seminar slides: “Hypertension affects approximately one billion people worldwide and remains the most common and reversible risk factor for a number of cardiovascular diseases (diseases of the heart and blood vessels). These are diseases such as heart attacks, strokes or heart failure. Hypertension also is a very important cause of kidney failure. As obesity increases around the world and many populations are aging, the global problem of high blood pressure is increasing, and it is expected that it will affect 1.5 billion people or one third of the world’s entire population by the year 2025! These are shocking figures that show how significant the problem is. High blood pressure is one of the leading causes of death worldwide and is also one of the world’s most significant public health problems.”(Slide 108) Here is a multiple choice work sheet. The worksheets are designed to be used in an adult education curriculum where participants interact around tables at the end of the presentation. The worksheets may be used in a group setting in which the stronger students assist the weaker at a table so that learning is improved for all.(Slide 109) Life Hope Centers are all about building connections with the community.(Slide 110-124) since loving church members are the bridge to holistic ministry, the next few slides present ten mission principles outlined by Ellen White, which should be fundamental to everyone involved in a Life Hope Center.(If short on time, maybe hide the slides and mention these 10 points briefly during the discussion regarding “Who’s the bridge?”)(Slide 125) It is vitally important to focus strongly on the final step in Christ’s method—to connect people to Him. Often this will best be done in small groups that are generated from the Life Hope Centers. Invite people to attend a small group Bible study as the Spirit impresses. Hold such a small group Bible study at convenient times—such as during lunch hour.Do not teach a doctrinal series in the small groups--for a person may join later and come for the first time during a study on the Mark of the Beast.(Slide 126) The Serendipity Bible is a valuable tool for leading small groups. It provides a Bible study for every person, every group, every interest, and every need.Serendipity is what happens when two or three get together and share their lives—and the Holy Spirit does something beautiful when least expected. The Serendipity Bible makes leading a small group easier, even if you’ve never led a Bible study before. You don’t have to be a gifted teacher, because everything you need to lead a great small group is here in one flexible and easy-to-use package.The Serendipity Bible offers 60 course outlines for every felt need: spirituality, marketplace, recovery, marriage, and a myriad of special needs. It offers studies for every demographic: couples, singles, parents, youth, men, women, and many more. You can study the Bible by topic, book, or stories, or through studies that take you through the church year.Bible teachings take groups deeper with questions that help leaders:- start the meeting(ice breakers)- take the group through the reading (reading and discussion the Bible stories)- and create an effective close to the meeting (applying to our personal lives)Thousands of penetrating study questions and extensive study helps make the Serendipity Bible a flexible and exciting tool for Bible study leaders as well as for personal study.Developed in partnership with Serendipity House, an organization with years of experience in creating innovative Bible studies, the Serendipity Bible is an outstanding resource for Bible study groups of all kinds. It’s the ideal choice for groups that want to mine the riches of God’s Word; for individuals who want a superb personal study Bible; and for leaders who may lack the experience, but not the heart, for conducting group Bible studies that make a difference. (Slide 127) When or how to teach doctrines: When a doctrine comes up during your Serendipity Bible study, and someone asks, say that after the program we can make an appointment for another day to study that issue with some Bible texts that deal with this subject. This may lead into a regular doctrinal Bible study series with that person. Regarding giving Bible studies: What is the best Bible Study lessons/series? The best Bible study series is the one you use. Two examples are Gerson Santo’s Pillars of Faith, or Discover from the Voice of Prophecy Bible School. Various study methods are available: by mail, online (), personal studies, cell phone app, etc. (Slide 128) Evaluation and Assessment: All programs of the church ought to be evaluated to see if they are making the desired impact. So often we do evaluation by sharing our evangelistic successes, but if we are realistic we must take a harder took at what we are doing in order to improve our services to the community.(Slide 129) One area of evaluation is to evaluate the “connections” component. We could ask many questions here: Have Adventists been involved in the centers? Have they made friendships they did not have before? Have small groups started as a result of the community ministries? Has there been qualitative growth in the life of the church? Have any new members been added?We also have to evaluate the impact on the community. Has there been any community needs addressed? Have lives been changed? Have community leaders expressed appreciation for ministries? Formal reporting will come through the report forms that will be sent to the division and GCIn order to communicate adequately to the world church there is a constant need for photos, stories, and videos that may be used to promote the Life Hope Center concept.(Slide 130) It may be possible to do a simple market study to see if the community is aware of the programs being offered in the community.There is potential for including articles in the local newspaper, for often local papers are looking for feel good stories for how the groups are active in the community. Adventist Mission has some examples by request.Periodically the team should gather to discuss what lessons have been learned from the ministries. This is especially valuable after a community event. Recording successes and failures may aid in events having better impact in the future.(Slide 131) Website to look for Life Hope Center resources(Slide 132-134) How to apply for financial help to start a Life Hope Center(Slide 135) Application Discussion: Centers of Influence IX. Analyzing Cities – As a Sociologist and As an Anthropologist (Slide136) To take the guesswork out of your ministry focus it is helpful to analyze your particular community/city. There are two very important and basic ways of analyzing cities—as a sociologist and as an anthropologist.(Slide 137) The sociologists’ view is like a “helicopter” view. Think of the traffic reports during the commuter rush hours, looking down on the city. It is the large view. It understands the city as one operational whole, mapping out the physical, social, and cultural features. It understands population densities, ethnic and class compositions, migration patterns, transportation and communication systems, and religious distributions, etc. The benefit of this perspective is that it views the various systems of the city and how they interrelate with each other.The sociologists view is helpful in gaining an overall picture with its many layers and systems. Its weakness is that it tends to lose sight of living human beings, it tends to think of maps and numbers.The anthropologists on the other hand view the city from the street level, living with the people, hearing their stories, and observing life in its everyday flow. It is like the ethnographic approach, used to study tribes and peasant societies. Its benefit is that we understand everyday life: street gangs, single mothers, business tycoons, immigrants trying to find a new life. Its weakness is that we lose sight of the larger systems that structure the lives of ordinary people and make the city possible.Both approaches are necessary to balance each other. They are resources for doing analysis. Let’s look at some practical ways of doing this.Sociologists:Study the history of your city. Note the strong personalities, note why the city is there in the first place. Note the ethnic histories.Study the map of your city. What are the natural boundaries? What do these boundaries separate? How does traffic flow to, from, and around them?Ask the city’s reference librarian to help you understand the future projections of the city, projections for traffic and commercial development.Talk to the editors of the daily newspapers and the “city desk,” the Police Chief, etc.Join the Rotary Club for interesting conversations about your city.Anthropologists:Take a ride in a taxi and talk with cabbies about neighborhoods and the changes in neighborhoods.Sit in a crowded barbershop for an hour listening to the discussions.Have a meal (breakfast?) in a local café and talk with the waitress and other customers.Take a ride on a bus at rush hour and talk with your seatmate about changes he/she has seen in the past few years.Join a Kiwanis or Rotary Club and enjoy the weekly dinners and discussion of community affairs.Talk with the reference librarian at the local library and ask about other sources.(Slide 138) The Apostle Paul was an anthropologist. It’s interesting that when the apostle Paul went to Athens, he says that he “went through the city and looked carefully…. “ The NIV says, “For as I walked around and looked carefully….”Paul analyzed the city. He studied the city. He got to know the city. So when he later stood in the marketplace and in the Aeropagus (a.k.a Mar’s Hill) he could communicate intelligently and meet people where they were. He built on the common and the known to bridge them to God, their “unknown God,” that had become a “known God” (at least they now knew about Him).(Slide 139) Back even further, Moses had an analysis done also. He sent the pies to carefully check the land, the people, and the cities (Numbers 13). Today it is important that we get to know our cities and their needs, using both the sociological and anthropological approach. Take time to build cultural awareness—read books and articles. Visit cultural sites in the city, such as museums, etc. Talk to other residents about cultural matters. Just walk down the street and talk to people. In “CS 02 Community Assessment and Social Capital” we learned of the importance to intentionally visit with community leaders and ask them about community needs and how your church can assist with these needs.(Slide 140, 141) A more modern example of community/urban analysis and its benefits is the “Story of Bayside and Frank…”Pastor Frank’s local conference asked him to plant a church in a section of a large city that had virtually no Adventist presence. Initially, he had no budget to do so. He consulted a map and determined the boundaries of that section of the city, and studied the demographics of the people there. Then he parked his car in the busiest part of the neighborhood and began going from business to business asking questions about life in that area. He visited with political, business, and social agency leaders, asking questions about the greatest needs in that community. He made friends with some of the local residents, who invited him to join the local Rotary club (a civic club). In that setting he discovered other leaders who opened the way to rent the annex of a local Presbyterian church. The Rotary club members provided seed money to buy paint and cleaning supplies to refurbish the annex to use for community services. Interviews with community leaders indicated that health was an important felt need in the community. Therefore, Pastor Frank brought together a team of volunteers who ran various health screening programs and follow-up meetings in the annex for community residents. Those who benefited from the screenings and programs paid a modest fee, which helped pay the expenses. Soon a branch Sabbath school was started and some of the residents began to attend. Pastor Frank soon learned that one of the best ways to plant a church is to first plant a ministry that meets the needs of the community—and then grow a church through that ministry. This community-based ministry spawned an urban Adventist church of over 140X. Urban vs. Rural(Slide142, 143) There are other factors that must be taken into consideration when attempting to understand cities, such as: How are urban and rural settings similar and different? Urban & Rural are dealing with the same issues, but in a different context. “Cities have become concentrated points for problems not exclusively urban.”—Harvie Conn and Manuel Ortiz, Urban Ministry, p. 27.Consider this: Specialization: Rural people are generally generalists, but cities depend upon specialists. Specialization is a function of size and complexity, and specialization begins with individual roles and extends to institutions. Hierarchy: There are clear distances between rich and poor, powerful and powerless. Executives earn more playing golf with other execs than their lowest-paid workers earn in 2-3 years of hard work. Hierarchy dominates most public urban relationships and helps preserve order by maintaining the status, wealth, and power of the dominant group. This is diminishing through individualism and freedom found in most cities, increased ability to move up the ladder and the flattening effect of information technology. Change: All human societies change, but cities change more rapidly than peasant and tribal societies. There is constant input from outside and urban society sees change as good and values what is new. Los Angeles renews itself every 10-15 years. Networks serve as a major form of middle-level social organization in cities. News spreads through networks, from neighborhood gossip to corporate level information sharing. Most city folk develop core networks, generally among people with whom they associate, with whom they discuss personal problems and share recreation.Generally networks are formed among people like themselves in some way. In peasant communities this is kinship. In urban settings this is among non-kin who share occupations, personal interests, class or ethnic group. These networks are very real practical support systems for urban people.There are Shantytown networks where people share work opportunities, parenting, food, television, latrines, and moral and emotional support. Many cities host fictive kinship networks such as Latin American youth who become compadres, PNG males form wantok relationships, and in North American cities the gangs. Reflection Questions:1. Reflect on the society in which you grew up. Was it rural or urban? What determined its “urban-ness?”If you have moved from one to the other, from an urban setting to a rural or from a rural setting to an urban setting, how did you feel? Why? What resources did you find to assist you in making the change?Where do you feel most comfortable today, in an urban or rural setting? Redfield’s Continuum may assist you in thinking of the various facets of these two settings. (Slide 70).Redfield’s Rural-Urban ContinuumRURAL LIFEURBAN LIFEEstablishedMobile, freeHomogeneousHeterogeneousGroup-orientedIndividualisticAscribed rolesAchieved rolesCommunityIntersecting communitiesHarmoniousManaged conflictStatus quo, little changeRapid changeEgalitarianHierarchicalHolistic lifeSegmented lifeHuman in scaleImpersonalSacred cosmosSecular cosmosIs your congregation and/or denomination essentially urban or rural in its values and worldview? How is this good? How is this less than good?CASE STUDY (OPTIONAL)A number of years ago Dr. Bruce Moyer and his wife were asked to preach in a small church on the outskirts of Washington, D.C. As we drove through the nation’s capital, the suburbs and the edge-cities, moving from the “beltway” to other highways, and finally through new, rapidly developing malls and “bedroom communities”, we reflected on the continuous and rapid urbanization of the area and the immense amount of time represented in commuting. It was all very modern, high-tech, commercialized, and “high-rent.” We finally arrived at the small church that had been in its present location, and in almost the same building, for over 50 years. As we entered and met the leaders of the essentially rural congregation and worshiped with this loving church family, we could not help but be struck by the extreme dislocation between the church and the larger community. We were also struck by the almost total absence of young people in the congregation. Reflect and discuss:1. Do you know of congregations such as this? How are they responding to their situation?2. How might this congregation rise to the challenge of its new changing surroundings?3. What changes do you think might be necessary on the part of the community to feel comfortable in this church? What would motivate them to make these changes?4. What changes do you think might have to be made on the part of the congregation to make the community feel comfortable? 5. If you were the Conference administration, what sort of pastor would you assign to this church? What specific qualities would you seek out? Why? XI. Myths and Reality About Secular people (Slide144) Secular Urban factors (Slide 145) Urban centers are hotbeds for secularism. There are three common myths about secular people (note that these are myths and are not true):Secularization has erased all religious consciousness from people’s minds.Secularization has erased moral consciousness, so that secular people are simply “immoral.” Note the explosion of moral causes in 20th century.civil rightshuman rightsanimal rightspro-life and pro-choiceanti-nuclearthe plight of refugeesfamine relief Amnesty InternationalEven the terrorist is driven by a “moral passion”All secular people are philosophically sophisticated geniuses who have read Christian literature from Augustine to Zwingli and rejected the Christian case in toto on rational groundsSecularization is the exclusion of God from the center and eventually from the periphery of life. It is not the death of God, but the irrelevance of God, who is less and less needed to answer questions in a scientific age.Modernization entailed pervasive social changes. The industrialization of society resulted in fragmentation of the life-world, work and life were increasingly determined by technology, community crumbled, and society came to be defined in terms of bureaucracy and institutionalization. As a result, religion has been progressively removed from public life, and people who wish to maintain faith commitments are forced to do so in socio-religious enclaves. It begins as a generation that ceases to maintain God at the center of life, but maintains the values and customs. The next generation may maintain the customs, but neglects the values. The next generation loses the values and the customs, but retains a memory of God and religious values. The next generation has lost the center, the values, the customs, and the memory.What takes the place of spiritual realities? Empty traditions, thoughtless westernization (in the non-western world), thoughtless “easternization” (in the western world), technology, entertainment and hedonism, nationalism and tribalism, or even fundamentalism.(Slide 146) Ten Common Characteristics of Secular People(THE BELOW CAN BE MADE INTO A HANDOUT THAT IS DISCUSSED IN GROUPS.)Secular people are ignorant about basic Christianity (or other major faith). They are biblically illiterate. They experience a sense of awkwardness, even embarrassment at entering a sacred building. Generally, people approach religion as consumers at a smorgasbord, and “buy” what they want if it meets their needs. Most to whom we preach are not in any suitable condition to receive what we have to say.Secular people seek life before death. They are life-oriented rather than (traditionally) death-orientated. Most sicknesses are not crises, but merely inconveniences. Other than unbiblical myths, they hold no substantive concept of heaven or hell, but simply extinction. Therefore, any presentation on any religion must be related to the moment of living. Secular people are conscious of doubt more than guilt. Any profound sense of personal guilt has almost disappeared. Doubt (cynicism) puts people in a resistant frame of mind.Secular people have a negative image of the church. They have more confidence in science and common sense (public world). Post-modernism has erased any concept of a meta-story or overarching unifying explanation of life. The enlightenment of the 17th century put religion in the realm of “private world.” Religion no longer needed to answer questions or provided poor answers. Thus the church has become largely irrelevant, bearing no genuine relationship to the world of actual experience.Secular people experience multiple alienations. They have a deep and perverse alienation from nature, from neighbors, from political and economic systems over which they have no power, and are too confusing, and from their vocation.Secular people are untrusting, and the essence of sin is lack of trust. Because of this we must view people as untrusting, fearful and suspicious, rather than evil, depraved, or shameful. Their model of God frequently reflects the grim reaper, or Santa Clause, or a policeman, or a duplicitous politician.Secular people frequently experience low self-esteem. They experience a loss of personal dignity; there is often a lack of meaning in life, and no purpose. If a tree falls in a forest, is there any actual noise? If a person dies and no one notices, did that person ever really live? For many people “I am what I think you think I am.”Secular people experience forces in history as “out of control.” History is an endless series of large-scale surprises. A classic line in the stage musical Rent, says, “There is no future, there is no past. I live each moment as it were my last.” No one is in charge.Secular people experience forces in personality “out of control.” There are forces in their own personalities and families they cannot control. There are widespread, self-destructive addictions.Secular people feel that they cannot find “the Door.” They sense that something is missing, but they cannot find the way to get to it. This is exhibited in the frenetic and often desperate exploration of esoteric, more immediate forms of religious expression such as Zen, transcendental meditation, New Age gurus, etc. Reflect and Discuss: Reflect on the possible presence of one or more of the above characteristics in your own personal experience. Why is it there? Where did it come from? How controlling is this characteristic? If this class is a collegial one, share these answers.(Slide 147-149) There are lessons that can be learned from successful, growing congregations. The following are instructive:(Slide 148) Provide numerous ministries of instruction. Remember that you are dealing with adults generally, and adult methods of education are different from your preaching experience. Adult education is not persuasion, but instruction, without a hook. Adult education relies on the experiences of the student and engages them in the learning activity, encouraging them to process the material. It is OK to make the material interesting. It is OK, and, in fact, necessary to learn and use their language. Adults learn best through participation rather than instruction (involve them first).Invite people to dedicate their lives to Jesus. Let them know how to experience Christianity. Make it experiential, not merely cognitive. Lead them step by step. Rather than simply reading the contents of “the can,” invite them to open the can and eat the soup.Help secular people find meaning. This involves processing the lessons, integrating them into the actual lives of the students. Help them explore ways to apply what they learn personally.(Slide 149) Engage secular people in dialogue. Listen to what they say. It may not always be theologically correct, but listen without always correcting. When it is appropriate, help them spot the inconsistencies in their thinking, but avoid making their decisions for them.Be a communicator not a commentator. Be sufficiently familiar to be able to quote someone they trust: a book, a film, a play, etc. Remember, you do not have to have adequate answers for every question. In the process of dialog and discussion the adequate answers will surface. They must find faith before they will seek forgiveness and you can be the intelligent model of faith.Address secular people’s doubts and questions. Does God exist? What is God like? Can we know God? Does God know us? Can we believe in miracles in a scientific age? These doubts and questions must be met with practical, existential answers, not merely cognitive catechism. Provide opportunities to meet transparently credible Christians. Remember that Christianity is more “caught” than “taught.” Arrange a variety of social occasions in which people can meet and talk. Provide opportunities for people to overcome alienation. (At the end of this module, show, if possible, Tony Campolo’s story about a birthday party for a hooker, either by reading it, or having viewed the video The Least of These.)(Slide 150) Engage in ministries of affirmation. Help people discover their dignity and self-worth. Empower them to participate in the Kingdom of God through social justice activities (i.e. feeding the hungry, housing the homeless, caring for the disenfranchised and at-risk youth, etc.). Offer people hope in the Kingdom of God through present participation in that kingdom.Provide support systems for people with addictions to alcohol and drugs, pornography, materialistic consumerism, etc.Identify and reach receptive people (cf. Grey’s Matrix in Appendix 1). Reach across social networks (cross-network evangelism). Identify similar interests in differing ethnic groups and similar ethnic groups that are geographically close.Offer culturally appropriate forms of worship and nurture. Frequently, the traditional Seventh-day Adventist style is foreign, drab, colorless, and uninviting, by comparison. Successful urban churches know, understand, and use language and music of target people. This must not be a thoughtless, uncritical copy of seeker-sensitive or charismatic worship styles, but should reflect our Adventist heritage, while at the same time relating to the world the people live in.(Slide 151) Multiply “units” of the church (plantings) that are different types of plantings: house churches, student groups, retirement centers, artists, etc.Plowing the ground, planting seeds, nurturing the sprouts to harvest, and preserving the harvest—all of these work best if there is a strong relational element. Small groups can provide a setting where people can accept Christ in an atmosphere that is open, welcoming, and supportive. Acts 2:46, 47 portrays the effectiveness of this format. The small groups approach is essential to urban ministry for several reasons. One is the complex mosaic of cultural, ethnic, language, and socioeconomic groups to be reached within the hundreds of communities and subcultures in even medium-sized cities. Unless there are small groups targeting each of these segments, Christ’s mission will not be completed. Another reason small group ministries are needed is because of how difficult it is for believers to follow Jesus in the city. There are many pressures, temptations, and encounters with alternative faiths and ideologies. Some believers simply give in to the pressures and drop out of church, while others develop a hard shell to protect their feelings and become insensitive to the people around them who need a loving representation of Jesus. They are the faithful ones who are correct in doctrine and lifestyle, but of no use to Jesus in reaching the city. Regular meetings with a small group are the best protection against both outcomes. (See IICD Local Church Leadership specialization module LCL 02 “Small Groups Ministries in the Local Church” for information on starting and maintaining small groups.)Offer ministries that meet the felt needs of the people. One size does not fit all, and one method, one entry point, does not work for all people.Engage secular people on “their turf,” where they feel comfortable. “Jesus saw in every soul one to whom must be given the call to His kingdom. He reached the hearts of the people by going among them as one who desired their good. He sought them in the public streets, in private houses, on the boats, in the synagogue, by the shores of the lake, and at the marriage feast. He met them at their daily vocations, and manifested an interest in their secular affairs. He carried His instruction into the household, bringing families in their own homes under the influence of His divine presence. His strong personal sympathy helped to win hearts”. (Ellen G. White, The Desire of Ages, p. 151).A warning about technology. While you may personally limit your computer and electronic gadgetry use to word processing and an occasional spread sheet, think about the “screen-oriented” young people and the young professionals in your congregation. How might your church life and even your worship service be enhanced and enlivened by technology?Think about diverse schedules. Years ago Bruce Moyer visited a home in Michigan which had been the site of one of the earliest Adventist churches in the state. In the evening they brought out the old church records for me to read and I noted that that group, in the mid-nineteenth century, had covenanted to meet together on Sabbath at 10:00 a.m., after they had had time to milk the cows and gather the eggs. That was clearly contextualized scheduling for a nineteenth century, rural congregation. Assuming that your congregation no longer wrestles with such tasks as egg gathering and cow milking, how well is your urban worship schedule contextualized for the different generations, for different work groups, for ethnic groups and others?Discuss: Reflect critically and discuss the above myths and strategies. How can you make positive changes in your ministry and church life?Extra enrichment—for important insights in reaching postmodern/secular people/urban: If possible, read Paulien, Jon, Postmodern Acts of God. Available as a CS 08 handout and also on the internet: read “Mission to a Secular City: The Value of Research for Reaching the Unreached,” by Petr ?in?ala. (Online among CS 08 handouts). This interesting article describes one of the few places where an Adventist church plant is breaking through in a very secular urban context. XII. Story of an Urban Church Plant – Central Coast Community Church(Slide152) The Central Coast Community Church (CCCC) in Wyong, New South Wales, Australia, (near Sydney) is a church plant that defines “Church” as “a community of people who together do not exist for themselves.” (Slide 153) On Sabbath morning, during Sabbath School and worship service, skate boarders can often be seen rolling past the main doors of CCCC. This church meets in a community youth center facility, next to a skateboard park. The city government in their city built the park to provide a place for its youth to do wholesome recreation, in an effort to curb the rising youth crime rate. When the youth center and skate board park were finished the government wanted a church congregation to hold its worship services in the community youth center facility. The community leaders felt that the presence of a church would have a positive moral influence on the youth who used the park. After inviting several churches of various Christian denominations, only one accepted, the church that had Sabbath School and worship on Saturday morning—CCCC. No other churches would move into the skateboard park. These Adventist church members were excited about moving into the center, for the skate boarders were part of the group they wanted to reach. CCCC is committed to being a church that holistically serves its whole community. (Slide 154) This church attracts many kinds of people. Pastor Wayne Krause and his members believe that the local church should be the place where people with all types of challenges in their lives are made welcome, and feel loved and forgiven. Three members of CCCC were formerly involved in witchcraft, and there is at least one former prostitute. Members of a heavy metal band found Christ there. Heroin addicts are attending church.? Starting with three individuals, this church now has an attendance of more than two hundred. CCCC members believe that working in the community is just as important as working within the local church. All CCCC members sign a covenant of commitment to their church after attending a membership class. Part of that covenant is that they will be involved in a ministry in the community.?Church leadership encourages people to join other organizations in the community rather than set up all of them themselves.?(Slide 155) For several years, CCCC church members have provided breakfast five days a week at the local public elementary school in conjunction with Sanitarium Health Food Company. This school has many students from needy families. Eventually, the church was asked to provide an Adventist chaplain for this public school.(Slide156) Central Coast Community Church has a Sabbath School class that is a smoking class.?It started by accident with people who felt accepted at their church even though they smoked.?Since the community youth center where the church meets is a public area, where smoking is not allowed, the smokers would gather in an outside gazebo to smoke.?Someone noticed this and started a Sabbath School class there.(Slides 157,158) Pastor Krause has what he calls his office at a Gloria Jeans coffee shop in Borders Bookstore in the local shopping mall in Australia. He spends quite a bit of time there, doing counseling, Bible studies, and running a small group. The people who run the coffee shop take appointments for him, and he has already been asked to conduct three weddings for the staff. One person from Borders has attended CCCC and the owner of the coffee shop has jokingly said he will put a cross on one of the tables so people know Pastor Wayne is there. . . .(Slide 159) A glimpse of CCCC Sabbath Worship…(Slide 160) Here is the baptism of one of the former witches.(Slide 161) CCCC has an active youth group.(Slide 162) Another baptism at CCCC… Joy in heaven! (Luke 15:7)XIII. New York a Symbol/The City where God Is (Slide 163)(Slides 164) Read and discuss: What is the symbol?(Slide 165) How will your community be able to say, “The Lord is there” because your church is there? What will be happening to make this so?(Slide 166) Read slide together. Ezekiel’s city prefigures another City, the Holy City.(Slide 167) If possible, show and discuss the DVD The Least of These, by Rik Swartzwelder. Available at Appendix One19050663575For more information on how to use The Gray Matrix, go to: : The author was unable to document some of the materials used in these lessons. If the reader is familiar with original sources, please notify the author and those sources will be documented in the next printing. Thank you very much. B.C. Moyer, STDAppendix Two4800600679704000091440000 ................
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