Teaching

The Early Expansion of the Church

What common feature do you find in these excerpts from Acts?

“And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.” (Acts 6:7)

“But the word of God grew and multiplied.” (Acts 12:24)

“And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.” (Acts 19:10)

“So mightily grew the word of God and prevailed.” (Acts 19:20)

These verses highlight a noteworthy phenomenon that Luke recorded about the first century church. Like the ripples from a pebble tossed into a pond, the influence of the Word of God moved out into the world. Luke traces this noteworthy expansion from Jerusalem to as far west as Rome.

In the first article we looked at the first five of ten lessons learned from fifteen students at the University of Illinois at Urbana-Champaign, who wrote a response to published essays in the New York Times and Slate, which focused on approaches to lecturing. Now we look at the last five.

6. Teachers and Administration Must Be Accountable

Students: “We expect to be held accountable, but we would hold our professors accountable as well.”

2015 was a tough year for the University of Missouri. With escalating racial tension, student protests began, culminating in a strike by the entire football team. By that time, the call was for the president’s resignation, as it was perceived by many that he hadn’t done enough to address the racial divide. By that time, even the president seemed to see no other feasible resolution. On November 9th, he resigned, highlighting a major failure at multiple levels in the university’s administration and student body.

Recently at the University of Illinois at Urbana-Champaign, fifteen students in a writing course taught by Professor Catherine Prendergast wrote a response to published essays in the New York Times and Slate, which focused on approaches to lecturing.

The response of these students is enlightening especially for those who would be effective teachers and communicators. I observe (at least) 10 lessons from their brief letter that are helpful not just for those who are delivering education in the classroom, but also for those in leadership and administration.

“[I]t is not good for a person to be without knowledge, and he who hurries his footsteps errs ” (Proverbs 19:2).

I recently presented a paper (Integrating Exegesis and Exposition: Preaching and Teaching for Spiritual Independence) in which I asserted that if the literal grammatical historical hermeneutic is warranted, then we must apply it not only in the exegetical process (the process of interpreting and understanding the Bible), but also in the process of applying and teaching the Bible.

Every good craftsman has a toolbox—perhaps more than one. When there is a job to be done, a skilled craftsman does not assess the job primarily based on what tools can be used to get the job done. Instead, the focus is on what tools are needed in order to get the job done.

From VOICE, May/Jun 2015. Used with permission. Read Part 1 and Part 2.

Some youth leaders leave youth ministry too early because they don’t have a plan. Without a plan that recirculates (yet leaves room for current and various studies throughout each year) the youth pastor continues to grow and grow, and brings kids with him, and then it becomes harder and harder to “start over” with a new group of kids.

Choosing topics to study month-to-month or week-to-week is an exhausting way to plan and teach, and it is impossible to duplicate. This kind of haphazardness (that we all have experienced to some degree as we figured out who we are in ministry) needs to be addressed so we don’t keep losing good leaders.

For some, youth ministry is just a stepping-stone to another ministry; I am not addressing those men. I am addressing the young man who is just starting out in youth ministry, with goals to change the world or at least the next generation, and plans to stay in youth ministry until God changes his passion. I am also sharing ideas with those who have been in youth ministry for years, yet struggle with continuity or structure and that fact is sapping their enthusiasm for the ministry they feel called to.

(Continued from Part 1.)

Speak with Purity

In Colossians 3:8 believers are told to put aside obscene speech (aischrologion). While there is no such thing as an inherently bad word, the speech of the believer is always to be seasoned as with grace (Col 3:6) to be able to meet the need of the moment.

Some practical implications

• Deliberately choose words for their impact, avoiding words that would detract or distract.
• Use questionable or culturally taboo terms only when necessary, especially if the text employs such terms (e.g., Zeph 1:17, Gal 1:8-9).

Just as we seek to discover our hermeneutical method from the pages of Scripture and to apply those principles consistently, we also need to recognize that Scripture has much to say regarding how we should communicate God’s word to others. These principles even go so far as to help us think through the appropriate dynamics of communication.

Keep it as Simple as Possible

In John 16:29 the disciples acknowledged that Jesus was speaking plainly or boldly (parresia), rather than with figures of speech, and they responded, “Now we know…” They were not confused about His message, and understood what He was telling them. While certainly there are appropriate uses of figurative language and illustration, it is generally better to communicate simply and straightforwardly in order to ensure the point is not lost in translation through the use of too many rhetorical devices.

The Greek New Testament uses many different words to describe distinct methods of communicating. There are thirteen hundred and twenty-nine references in the Greek New Testament using forms of the word lego, which is to say or speak. Two hundred and ninety-six times the word laleo is used, denoting saying orspeaking. One hundred and nine times parakaleo is used to reference exhorting, urging, or encouraging. Ninety-seven times didasko or teach is employed. Sixty-one times we find kerusso, which is typically translated as preach or proclaim.

Fifty-four times euangellizo appears, sometimes translated as preach, but referencing specifically the telling of good news. Eighteen times katangello is utilized (all in Acts, Romans, 1 Corinthians, Philippians, and Colossians) to denote speaking out or intently proclaiming. Seventeen times elencho denotes rebuking or correcting. Thirteen times dialegomai is used to describe of a process of engagement and participating in dialogue. Ten times reference is made, with the word apologeomai, to making a defense. Ten times suzeteo is used to reference arguing or disputing. Nine times parresiazomai is used for speaking boldly. Three times diangello communicates a speaking through or giving notice. There are other communication words used in the Greek NT, but these verb roots (and their represented forms) make up the vast majority.