Joining the e-book, paperback, and hardcover formats of Love Is Patient, is the new audiobook. It is auto-narrated by Maxwell.
Love Is Patient is a devotional Bible study on 1 and 2 Corinthians, letters written by the apostle Paul to the fledging church in Corinth.
The Corinthian church had issues. Lots of them, just like many churches today. Through this chapter-by-chapter study, we’ll examine Paul’s teaching to this struggling church.
In this insightful exploration of 1 and 2 Corinthians, we’ll discern how his instructions to them two thousand years ago best apply to us today.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
One of the area’s megachurches has intrigued me for years. I once wanted to be part of it. Now I’m not sure. Our first visit came several years ago, long before the original 52 Churches project. Now we return for a fresh look.
It’s Advent and they have an Advent service.
Consider these seven discussion questions about Church 59.
1. As we drive to their facility, I pray for our time there, what we will learn, and what God wants to teach us.
Do we remember to pray before church? What is the focus of our prayers?
2. An usher hands me a bulletin. This isn’t an usher-and-bulletin church. The paper states “Advent Liturgy.” This certainly isn’t a liturgical congregation.
How can we engage in a service if it’s different than what we expect?
3. The subdued playing lacks the excitement I anticipated. They teach us a song in Latin. The timing befuddles me. The words perplex me.
When the music doesn’t click, how can we push through and worship God anyway?
4. I assume the liturgy, restrained playing, and song are something different they’re doing for Advent: changing the familiar into something with a mystical aura.
What can we do to breathe freshness into our adoration of Jesus?
5. During the greeting time we have brief interactions with those sitting around us. But, unable to move, we then stand writhing in awkward isolation while conversations abound around us.
How can we best greet those who need it most?
6. I suspect this Sunday’s teaching is typical and the rest of the service is not. Somber music pulls me down, while liturgy pushes me away. I must work to embrace all forms of worship.
How can we help people overcome barriers to encountering God?
7. “I loved the teaching,” I tell Candy, “but I don’t have the energy to try to plug into a large church.”
How can we help people plug into our church without making them work too hard?
If you feel it’s time to move from the sidelines and get into the game, The More Than 52 Churches Workbook provides the plan to get you there.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
At the conclusion of the book of Job, God blesses him even more than before. One of the blessings mentioned is that Job has ten children. Seven are sons and three are daughters. Let’s look into Job’s daughters.
What is interesting is that in an age when sons are revered and daughters are essentially ignored, righteous Job elevates his daughters.
It is Job’s daughters who the Bible mentions by name, not his sons.
Additionally, Job grants his daughters an inheritance, along with their brothers.
This is a counter-cultural move—and one that I think pleases God greatly.
Discover more about Job in Peter’s book I Hope in Him: 40 Insights about Moving from Despair to Deliverance through the Life of Job. In it, we compare the text of Job to a modern screenplay.
Learn about other biblical women in Women of the Bible, available in e-book, paperback, hardcover, and audiobook.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Though the Bible Tells Us to Judge, Who We’re Supposed to Judge May Shock You
When Paul writes to his friends in Corinth, he has much to say because they struggle with many things, including judging others. He spends a whole chapter in his first letter addressing sin within their assembly: sexual sin, specifically incest.
In reading between the lines, it seems the people involved think God’s grace gives them the freedom to pursue this lifestyle, to live as they wish, while the rest of the church remains quiet on the issue.
Judge Ourselves
Paul is concerned one bad example will infect others and embolden them to go wild as well.
As the saying goes, “one bad apple spoils the whole barrel,” though Paul’s first-century version says a little bit of yeast affects the whole batch of dough.
He tells them how to deal with this issue and the perpetrators. Though he expects them to assess the situation and take action, he places limits on the scope of their role of judging others.
Not Judging Others
Specifically, he says not to worry about those on the outside, that God will deal with them. Instead, they need to worry about the people within their group, that self-policing is in order.
Paul reminds them that they should judge folks within the church but they have no business judging others, the people in the world.
Much of today’s church has this backward. We delight in pointing a condemning finger at the actions of the world, all the while ignoring the behavior within our own community.
It’s no wonder the world thinks the church is comprised of close-minded, judgmental, hypocrites—because it is.
It’s no wonder the world fails to see the love of Jesus, because his followers fail to show the world his love. Instead, they show judgment, mean, hateful judgment.
Though we need to judge ourselves, we have no business judging others in the world in which we live. So stop it.
Read more in Peter’s book, Love is Patient(book 7 in the Dear Theophilus series).
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Most Christians revere Jesus and place him at the center of their faith. Indeed, all of history revolves around Jesus’s saving work that he did for us—for everyone—when he died in our place, sacrificing himself for the wrong things we’ve done.
The Old Testament builds up to this, the four biographies of Jesus explain this, and the rest of the New Testament—along with everything that has happened in our world since then—flows from what he did. Yet Jesus is not the end. He is the means to the end.
Jesus Is the Way
In the Bible, Jesus often implores people to “follow me”. If he expects people to follow him, this mean that he knows the right way to go.
In the gospel of John, Jesus directly says that he is the way (John 14:6). He is not the destination, but simply the path to reach the destination. In fact, he says he is the way, the truth, and the life.
Peter explains that we can find our salvation through him and only through him (Acts 4:12). This means that Jesus is the way.
Jesus Is the Gate
In another place in the book of John, Jesus calls himself the gate for the sheep. All who enter through the gate will be saved (John 10:7-9).
He is our shepherd, our Good Shephard. We, as his sheep, know his voice and follow him. He protects us from evil, from thieves and robbers intent on doing us harm. (Read Jesus’s full teaching on this in John 10:1-18.)
In another place, Jesus calls himself the narrow gate (Matthew 7:13-14). He urges us to take this path.
What Is the Result?
Since Jesus is the way to—and the gate of—the sheep pen, what does the pen symbolize? It has both present and future significance.
For now, the sheep pen—with Jesus as the gate—represents our spiritual community, our fellowship with others who believe in and follow him. He is the gate that lets us into this existence here on earth today.
For later, we can take assurance that the sheep pen represents our eternity in heaven. Jesus is also the way and the gate that opens the doors for heaven, where we’ll live with him forever.
The Father Is the Destination
The result of following Jesus as the way—and going through him as the narrow gate—is heaven. Yet this misses one thing that’s even more important: the Father. After Jesus says he is the way, he adds that no one can come to the Father if they don’t go through him (John 14:6). Jesus is the way to the Father.
Jesus dies as the solution to our sin problem. In doing so, he makes us right with Father God and reconciles us into a right relationship with him. Yes, we will live forever in heaven, but we will live there with the Father. The Father is the focus of heaven.
Jesus is the way, and the Father—our heavenly Father—is the destination. May we never forget this.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Get the Bible Reading Tip Sheet: “10 Tips to Turn Bible Reading from Drudgery to Delight.” Enter your info and receive the free Bible Reading Tip Sheet and be added to Peter’s email list.
One of the area’s megachurches has intrigued me for years. At one time I was a regular podcast consumer of their weekly messages, which usually featured their founding pastor.
A gifted communicator, he conveyed truth with a fresh voice and looked at spirituality from new vantage points.
His perspectives moved me toward the spiritual more that I sought and helped satiate the angst in my soul. At the same time, he opened the door to more questions, good questions.
Questions that pointed me to a more holistic pursuit of the God revealed in the Bible.
I longed to attend this church and experience him in person. Our first opportunity to visit came several years ago—long before the original 52 Churches project.
Arriving For Our First Visit
We were out of town and planned our return trip to put us in the right place, at the right time for their second Sunday service. We got up early, grabbed a fast food breakfast, and hopped on the highway.
The balmy spring day, coupled with expectation for what awaited, bolstered my anticipation as the miles ticked off. As we neared our destination, my exuberance, however, yielded to worry.
The drive was taking too long. We’re going to be late! Unexpected Sunday morning traffic didn’t help.
After pushing the speed limit for the last forty-five minutes, we pulled into their parking lot five minutes early. I sighed, relieved it would all work out. But the packed parking lot didn’t have a single open slot.
Frustration mounted as I drove around, praying to find a spot as precious seconds ticked away. At last I saw someone head to their car, departing late from the first service. I drove to their spot, slipping into it as they left.
Relief replaced frustration.
Still, we had a long walk to the building. We strode with purpose to the nearest entrance. The parking lot overwhelmed me, but inside the building my understanding of overwhelmed was redefined.
The throng of people pulsated in all directions, providing a maze I could barely navigate.
The church occupied an old mall, with our entrance far from our intended destination. I pushed onward—with my bride in tow—weaving my way between the press of people. Some flowed with me, but most had other intents.
Eventually the passageway opened, providing three options, with none more obvious than the others. The service should be starting now. My heart thumped.
Which direction should we head? I spotted an information booth and knew my answer was nearby.
“Where’s the sanctuary?” Panting and in a rush, I surely wasn’t the friendliest of people.
The woman smiled and gave me a calm, reassuring look. “Is this your first time here?” She wanted to engage me in conversation, something I’d have welcomed if there had been more time.
I nodded, gasping for air. “Where’s the sanctuary?” I knew I was being rude and that the young lady had valuable information to share, but right then I had a different goal.
I think she now understood my time crunch. “That way.” She pointed to her right.
Still trying to catch my breath, I nodded again, able to squeeze out a whispery “thank you” as I spun around and hurried off.
“Feel free to stop by after the service.” Her words chased me as I sped off. I nodded again, fully intending to, but I never did.
The Service
The sanctuary, occupying the former space of the mall’s anchor store, opened before us. I gasped at the enormity of the room, overwhelmed for the third time since our arrival.
I remember no details about the service, only that the music and message were even more than I hoped they would be.
The History
Since that time, the founding pastor left. From what I can piece together, his departure was a combination of controversy, dissention, burnout, and disillusionment.
Thankfully, there was no misconduct or impropriety on his part. It was just people being the flawed vessels that we are, which caused him to leave.
I persisted in listening to the weekly podcasts, learning to embrace the teaching pastor who replaced him. The new pastor was good, too, but in a different way. I enjoyed his messages and learned directly applicable insight.
This, however, was a short-term arrangement, for the new pastor resigned after the board revised his job description.
Unwilling to follow this church through another transition, I stopped listening to the podcasts, even though the newest guy was quite good.
Now we have a chance to visit again. This time, we plan to arrive extra early.
The allure this church once had on me is now gone, but I’m still excited to make a return trip. Contrary to what I once thought, however, I now doubt this could become our church home.
The pull is gone, the congregation is too large, and it’s not that close to our house.
The rumor is that attendance dropped significantly since our last visit, while other sources claim that’s an exaggeration. Soon we’ll find out.
Our Second Visit
As we drive, I pray for our time there, what we will learn, and what God wants to teach us. I know where they’re located and drive to the spot. Even so, alarm surges through me when I don’t see their sign.
My impulse is to flee, but Candy would never stand for that. I must press on.
There is plenty of room in the parking lot, supporting the claim of lost members. However, this time we approached the building from the other direction. The other side of the parking lot could be fuller. From what I can see, it is.
The building boasts signs for the other tenants but not one for the church. Which entrance do we try? Then I spot their logo over one set of doors—no name, just a logo. People flow in that direction. We join them.
Last time I picked the farthest entrance and worst place to park. This time I found the best entrance and a convenient place to park. This time our approach is quite different. My anticipation builds.
Inside, people from the first service mingle, some sharing coffee and bagels, others enjoying prolonged conversations. This corridor is wide and easy to navigate. Ahead unfolds the sanctuary, and I don’t even need to look for the information booth.
What overwhelmed me last time, now unfolds with ease. Am I that different now or has the church changed that much? I suspect the answer lies within me. My perception has changed the most.
At the doors to the sanctuary, a man hands me a paper. I don’t remember anyone passing out bulletins last time. This doesn’t seem like an usher-and-bulletin type of church.
“You’ll need this for the service,” the guy says with a smile. I wonder why and glance at it.
It’s labeled “Advent Liturgy.” Now I’m really confused. This certainly doesn’t seem like a liturgical church that follows a printed liturgy.
We move into the sanctuary, a large square room. With in-the-round seating, chairs aligned in sections, 360 degrees around the center stage, there is no apparent front.
The few times I’ve experienced this configuration, the result was satisfying, though not ideal.
Sometimes the speaker faces you and other times you see their back. I look around for cameras, suspecting to be able to watch a front-on view on screens.
I see no cameras, but there are four screens, configured as a box and suspended over the stage.
The room capacity is too massive to even try to estimate, so I’ll simply say it seats thousands. Attendance is sparse when we arrive early. It’s about 95 percent full when the service starts.
Sixteen pillars support the beams that in turn support the roof. Each of the pillars is wrapped in evergreen-like garland and strings of white Christmas lights.
It gives a festive feel in a smartly understated way. The only other holiday accessory is a display with the five Christmas candles.
There is no gaudy glitz or overproduced Christmas display here to assault us. This conforms nicely to the minimalist feel of the entire room: open ceiling painted black, block walls painted beige, and the sixteen pillars.
A stained-glass display on one wall is the only artwork.
The tables and stations around the stage suggest we’ll have Communion. The peace of God fills me.
A worship team of seven gathers on the stage, hinting that the service is about to start. As they scatter to their positions, I’m dismayed that most will have their backs to me, though I will have a side view of the worship leader. He also plays guitar.
Rounding out the ensemble is another guitarist, a bass guitarist, a drummer (who’s sequestered out of view on the opposite side of the stage), a keyboardist (who breaks out an accordion for one song), and two backup vocalists.
Liturgy
We open with part one of the liturgy, “Gathering God’s People,” followed by the opening song. Their subdued playing lacks the excitement I anticipated.
Then they teach us a song, complete with Latin words. Candy knows it, having learned it in Elementary School.
It’s a simple song, but the timing befuddles me, and the words perplex me. This reminds me of criticism once levied against the Catholic Church for conducting Mass in Latin.
The people learned to participate but had no idea what they were saying. So it is with me and this irritating little ditty.
I assume the song, along with the restrained playing and liturgy, is something different they’re doing for Advent: changing what is familiar into something with a mystical aura to highlight the significance of the season.
I appreciate the intent of the liturgy, but for me it falls short of what I expected and leaves me wanting.
Next is part two of the liturgy, “Responding to God’s Presence,” with a canticle (responsive reading), lighting the next Advent candle, more singing, and a liturgical prayer, which employs much repetition, apparently for emphasis.
Then we recite the Lord’s Prayer in unison, followed by a time of greeting. We have brief interactions with those sitting around us and then, unable to move from our seats, we stand there writhing in awkward isolation.
Following this is “Encountering God’s Word,” part three of the liturgy. I suspect that for each Sunday in Advent they examine a different gospel account of Jesus’s birth.
Today we read part of Matthew 1. After reciting a prayer for understanding, we listen to the message.
Sermon
The teaching is a real treat. The speaker communicates like few others. With an easy-to-listen-to style, he offers a fresh perspective in a most engaging manner. Enthralling is the best word to describe the experience.
Though I occasionally hear ministers whose message I really appreciate, this one takes things to a higher level. He artfully draws parallels between the birth of Jesus and the birth of Moses. I’m engaged, inspired, and encouraged.
As he expounds on the text and details the striking parallels between Moses and Jesus, he also throws in some notable one-liners:
“Religious people like rules. Jesus was most critical with religious people,”
“The Bible is more like a family album than a rule book,” and
“Denominations are involved in verse wars.” For a final parallel between Moses and Jesus, he connects the Passover celebration with Communion:
“Come to the table, and eat what is free.”
Communion
People flow forward to partake in communion, using the intinction method: dipping the bread into the juice.
With multiple stations to choose from, which present options, some gather in groups around self-serve tables and others approach solitary stands for a private encounter, while the rest go to pairs of people who offer the elements in a more personal manner.
Without intent or discussion, Candy and I veer toward a couple who reverently hold the elements. “The body of Christ, broken for you,” smiles the lady as I take the unleavened cracker.
“And for you,” I nod.
Moving to her partner, he says, “This is the blood of Christ, shed for you.” I nod in silence as I wait for Candy to join me.
We dip our crackers together. “Jesus died for you,” I tell her. Then we eat the symbolic meal as we gaze into each other’s eyes, mindful of Jesus’s awesome love for us. As we do this, music plays and people sing along, with the words displayed overhead.
The music is soft and calm, with a holy reverence permeating the place.
More Liturgy
The liturgy calls for lighting candles as we sing, but they’ll skip this step today. The minister quips something about fire codes and problems last Sunday. People laugh with understanding. I wish I’d been there to witness what happened.
The final part of the liturgy is “Sending God’s People.” We recite a written prayer and the minister dismisses us.
Heading Out
Candy and I gather our things slowly, hoping for a chance to interact with someone, anyone. To my dismay, all those around us focus on other things. I can’t catch anyone’s attention.
We are invisible. We put on our coats with deliberate slowness and drift toward an exit.
Then the woman who served us communion approaches Candy. She introduces herself. Now Candy recognizes her. Their paths occasionally crossed years ago in the city where we used to live and where she still does.
She gladly makes an hour-plus drive every Sunday to attend this church. She’s done so for years because of the sermons. If today’s message is any indication, I understand.
Concluding Discussion
I suspect this Sunday’s teaching was typical and the rest of the service—full of liturgy—was not.
While appreciative for the words I heard, I’m dismayed that we didn’t experience one of their normal services.
Somber music pulls me down, while liturgy pushes me away, both things I need to work on overcoming. It took the message to fully engage me.
On the drive home we share our thoughts. “I loved the teaching,” I tell Candy, “but I don’t have the energy to try to plug into a large church.”
“That’s what small groups are for,” she says, reminding me what we’ve discussed before.
“I don’t think I even have the energy for that.” I pause as I try to process the disconnect of my emotions. “But the message was really, really great.”
Get your copy ofMore Than 52 Churches today, available in e-book, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Among those who care about such things there is a debate as to the veracity of the story of Job. Succinctly, was Job a real person or is the book about him a work of fiction?
Supporting evidence that Job wasn’t a real person:
Job is not mentioned in any of the historical books of the Bible and only referred to once outside of the book bearing his name.
Job was “blameless and upright” (Job 1:1). And despite being afflicted, he “did not sin” (Job 1:22 & 2:10). Since only God is without sin, this characterization is false. Although it could also be hyperbole, a practice that occurs elsewhere in the Bible.
Supporting evidence that Job was a real person:
God, as recorded by the prophet Ezekiel, refers to Job along with Daniel and Noah (Ezekiel 14:19-20). Surely, if Job was fictional, God would not mention him in the same context as two people who did live (for whom there is biblical support).
In that same passage, God testifies that Job was righteous. It seems unlikely that God would so affirm a fictitious person as righteous.
So was Job a real person or not? Was his story fact or fiction?
The answers to these questions will never be fully resolved, but for me it doesn’t matter. Whether he is real or imagined, whether his story is fact or fiction, Job’s account is part of God’s inspired word.
So regardless we can learn from it, be inspired by it, and be strengthened in our faith because of it.
Arguing about its origin is only a distraction from the truth that in contains.
May the Bible’s account of Job teach us and point us to God.
Discover more about Job in Peter’s book I Hope in Him: 40 Insights about Moving from Despair to Deliverance through the Life of Job. In it, we compare the text of Job to a modern screenplay.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
To the Thessalonians Paul writes that God will strengthen and protect them from the evil one. He will give them protection from evil.
This excites and comforts me, because I want to be protected.
But that’s only half the of the promise. The other part is that we will be strengthened.
To be protected is passive. It is easy and safe.
To be strengthened is more active. It reminds us that we will undergo trials, temptations, and attacks from the enemy—and for this, we will be made strong in order to withstand it.
Standing strong is not easy or safe. It is hard and risky. But we don’t need to endure it alone, for God gives us the strength we need and protection from evil.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Get the Bible Reading Tip Sheet: “10 Tips to Turn Bible Reading from Drudgery to Delight.” Enter your info and receive the free Bible Reading Tip Sheet and be added to Peter’s email list.
Which Part of the Trinity Most Receives Your Attention?
The Bible talks about God the Father, God the Son, and God the Holy Spirit. We intellectually know that these three parts of the Trinity exist, but what is the reality of our spiritual practice? Most Christians prefer one part of the godhead over the other. They make that facet of God their primary focus, while diminishing or even forgetting the other two.
Churches, too, tend to emphasize one part—Father, Son, or Holy Spirit—in their religious practices. I’ve gone to all three types of churches, have friends in all three, and understand all three.
In what follows, I’ll speak in generalities; that means there are exceptions. If one part of my summary offends you, ask yourself if I may have hit too close to home.
In our discussion of Father, Son, or Holy Spirit, I outline three considerations:
Father God
The first group of Christians focus their faith on Father God. They worship him and serve him. He is the reason for their existence—intellectually so—and the center of their worship—albeit more stoic in nature. Though he is their Heavenly Father, they are more apt to refer to him as God than as Father. He also tends to be a more distant deity in their faith practice and daily living.
Jesus is a secondary part of their faith. They revere him as a good man, a wise teacher, and a worthy example. Mentally they acknowledge him as Savior, but it doesn’t often go beyond that. And they give the Holy Spirit minimal attention, treating him like an eccentric relative that they know exists but try to ignore.
Jesus, the Son
Another group of Christians celebrate Jesus as the center of their faith. Having a personal relationship with him—according to their specific theological constructs—is the only thing that matters. Once they’ve done that, their card is punched, and they’re going to heaven, where they’ll spend eternity with him. Oh, and Father God will be there too.
The Heavenly Father is part of their faith, But in practice and in thought, he’s often secondary to Jesus. They forget that Jesus is the way, not the destination. They acknowledge the work of the Holy Spirit but have scaled back their acceptance of his work from what the Bible proclaims to what better aligns with their own practices and experiences today.
Holy Spirit
The third group of Christians put the work and power of the Holy Spirit in the center of their faith and daily practices. It starts with a relationship with Jesus and culminates with the infilling power of the Holy Spirit in their lives—often proved by speaking in tongues. Once a rigid expectation, speaking in tongues is now more a preferred—but not required—outcome for most practices.
Though Jesus and the Father are part of their faith, the extreme emphasis on the Holy Spirit tends to diminish them in the process.
A Holistic Perspective
Though you might insist on some exceptions, you likely identify with one of these three camps over the other two. But before you affirm your perspective as right and the other two as wrong, let me suggest that despite the good aspects of each group, none are correct.
It is not an issue of Father, Son, or Holy Spirit, but a holistic call to equally embrace all three in our theology, worship, and service.
It should be Father, Son, and Holy Spirit. May we move forward to evenly embrace all three.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Get the Bible Reading Tip Sheet: “10 Tips to Turn Bible Reading from Drudgery to Delight.” Enter your info and receive the free Bible Reading Tip Sheet and be added to Peter’s email list.
The website of this large church boasts that we’ll find “a warm and friendly group of people.” If you must claim you’re friendly, you might not be; they might be not welcoming.
Experience tells me they may try but will fall short.
Consider these seven discussion questions about Church 58.
1. Always anxious before visiting a church, my gut churns even more. A sharp pain jolts me. My heart thumps. I later learn I had an anxiety attack.
How can we best help people who struggle to enter a church building?
2. Inside, preoccupied people mill about. We walk slowly, giving someone time to approach us. No one does. And we see no one for us to approach.
How can we be more aware of people longing for interaction?
3. When the countdown timer reaches zero the worship team begins to lead us in song. Most of the people, however, aren’t ready to worship. They aren’t even sitting down.
How can we better prepare ourselves to worship God?
4. As I settle into the chorus of an unfamiliar tune, a reunion between two people hijacks my focus. Their loud conversation distracts me well into the third song.
How can we balance a desire for community with the goal of worship?
5. We end up with about three hundred people, half of whom wander in several minutes after the service starts.
How can we make sure we arrive on time and not distract others from experiencing God?
6. The minister leads us in Communion. “Everyone is invited to the table to encounter Jesus in their own way.” This is most inclusive.
How can we better include people and help them encounter Jesus?
7. The insightful message was worth the hour-and-forty-five-minute service, but the rest disappointed me. I didn’t worship God today or experience community. I walk out feeling lonely. This church was not welcoming at all.
What can we do to make sure people don’t leave church disappointed or ignored?
If you feel it’s time to move from the sidelines and get into the game, The More Than 52 Churches Workbook provides the plan to get you there.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
