Lakonn. This word in the Mapudungun dialect of south-central Chile refers to the voluntary surrender of one’s life for another. In the Mapudungun translation of the New Testament, lakonn is used to describe Christ’s sacrifice, and the disciples’ surrender of their lives for Christ. For Lakonn Church in Santiago, Chile, the word by which they receive their name defines the heart of their mission.
Adventist church planting is, at best, an enigma to many ministry practitioners, and, at worst, a terrifying endeavor. How does one transition from the role of congregational shepherd to visionary church planter? How does a church plant reach secular people rather than simply attracting disgruntled Adventists? And what can a pastor do if he or she is unable to plant a new church, but desires to reach the unchurched through an existing local congregation?
According to research done by the Barna Group in 2014, unbelievers are less responsive to churches’ efforts to connect with them than ever before. In the face of these realities, how can your church reach unbelievers with the gospel? Read on for seven ways to start reaching out to secular and postmodern people in your sphere of influence today.
Jesus's words in the books of Matthew and Mark make it clear that that making disciples begins with sharing the gospel in some way to those around you as you move about in your culture. But our next question was “What is the Gospel”?
This paper will first of all look at the worldview values found in the emerging postmodern generations, then will briefly describe some of the positive and negative aspects of those values before listing some of the best practices that encourage conversion and worldview transformation among postmoderns.
My “Boomer” generation spent our youthful energy marching with placards protesting social and political issues. Some of us made social statements by sleeping in parks, experimenting with drugs, declaring the Age of Aquarius, and challenging the basic institution of marriage. But eventually we settled for the change we did or did not effect and gradually settled into the mainstream, made money, married, made babies, went to church, divorced—sometimes multiple times—without giving much thought about the fact that those babies we cherished, along with their collective attitudes would go on to define postmodernism.
As Christians survey the mission challenge of the rapidly growing urban and postmodern populations throughout the world, many feel like Dorothy—a long way from “Kansas” and its familiar landscapes. We have been swept from the comfortable security of what we know in terms of church and witness, and have been thrown into uncharted, even seemingly hostile territory. We are facing a different world, with different rules. And that world is increasingly urban postmodernism.
How may Christianity word itself to a postmodern audience, deeply suspicious of meta-narratives, of all-encompassing truths, and still retain its specificity? The purpose of this paper will be to address this problem.