4. CommitmentRelated Media
The commitment of leadership
Imagine with me that you’re on a plane to Greece. You've wanted to go there all your life, but you've also been hesitant because you don't know the language or the culture…AND there is SO much you want to see and do, you don't know where to start! You're excited, but getting more and more nervous that this was a mistake. What made you think you could travel alone to a foreign country! The plane lands. Where do you go? What if customs won't let you through? What if you can't even find the bathroom? What if…wait, there is a smiling face holding a sign with YOUR NAME. You approach the smiling face, and she welcomes you to Greece IN ENGLISH and tells you that your travel agent back home contacted her to help you as you begin your journey. She comfortably navigates you through baggage and customs until you are standing in the beauty of the country you've always wanted to explore. She equips you with local maps, landmark suggestions, historical information, and makes sure you know the words for "bathroom" and "McDonalds hamburger" (in case you need some American food). You are now free to roam and discover Greece, always knowing that your guide, and new friend, is there to help you when needed. Soon what was unknown becomes familiar. Your trip is a huge success and the experience of a lifetime. And, you're eager to return to discover more!! Ladies, YOU are the smiling face, and YOU can make a difference to women coming to your small group for whatever reason, with whatever anxieties. You can help navigate your women to discover an experience of a lifetime in their walk with God, and to become more familiar with His Word and truth so they are eager to return and discover more! (Joan Floyd, Small Group Leader Training at Crossroads Bible Church, 2006)
What is “commitment?”
A commitment is “a devotion or dedication to a cause, person, or relationship.” As a small group leader, you are making a commitment both to your group and to the ministry as a whole. What does that look like? What is involved in the day-to-day, ongoing management of a small group?
Think About It:
What do you think your commitment to your small group will look like?
The following pages will cover 7 responsibilities of a small group leader that are considered the “nuts and bolts” of your commitment to your small group. Paying attention to these will help you be an effective servant-leader for your small group.
#1 Prepare Beforehand to Serve Your Group
Preparing ahead of time frees you to focus on the women in your small group during your group time. This may take the form of knowing the discussion topic for the day, knowing who is leading that day (if you have a co-leader), knowing which women are struggling that week, or even how to set up the room.
Here are some other ways that will help you prepare beforehand:
Bible study group leader —
- Prepare the next lesson before going to your group. This allows you to offer suggestions to your ladies on interesting or difficult questions as they prepare for the next week.
- Review the current lesson and be prepared to either lead the lesson or support the leader during the discussion.
All groups —
- Talk with your co-leader about your group on a weekly basis. You are a team with different perceptions and unique observations and ideas. Work together to offer your ladies your combined "best.”
- Attend leaders meetings or ministry planning meetings.
- Be committed to spending time with Jesus and his Word yourself. Keep your relationship with Jesus fresh.
Think About It:
What will be your biggest challenge in doing this?
#2 ESTABLISH a Caring Atmosphere
How many of you can walk into almost any room, anytime, and feel comfortable? Your group will have the confident, the nervous, the insecure—all kinds of women. You need to be their "welcoming guide" so they will want to continue their journey week-to-week.
Here are some ways you can help make walking into the group a highlight of a woman’s week:
- Arrive early enough to your group to greet the first woman.
- Ensure emotional comfort by asking non-threatening questions such as “How long have you lived here?” or “Tell me a little about yourself.” Some questions that may be considered threatening are “Do you have kids?” and “Are you married?”
- Only mention personal issues when no one else is listening unless the group already knows about them.
- Do not speak in a critical manner about any church, denomination, or political figure. Try to quickly diffuse any such topics when they come up.
- Communicate unconditional acceptance in your eyes, manner, and the way you respond to what a group member shares. They need to trust you won’t make quick judgments about them. They need to be assured of confidences being kept.
Think About It:
What did a past small group leader do to establish a caring atmosphere for your group?
#3 ENCOURAGE Interaction while Directing the Discussion
A good discussion leader encourages all the women to contribute to the discussion and interact with one another while retaining control of the group and maintaining biblical integrity. Your group depends upon you to be the “thermostat” (sets the tone; the group adjusts to that) rather than just a “thermometer” (adjusts to the group, lets the group set the tone).
Here are some suggestions for accomplishing this:
Bible study group leader —
- Guide your small group into the living, transforming Word of God by opening and reading the Bible together in your small group. (See steps for Inductive Bible Study at the end of the handbook.)
- Encourage the women to discover God’s Word on their own during the week, taking time to complete the lesson, and to share with each other what they have learned. Model having your own lesson completed each week.
- Provide an accepting environment that allows the women to openly wrestle with God’s Word as a small group through interaction with one another. Mark the application/share questions clearly so you won’t accidentally call on anyone for a share question, especially if it asks a woman to reveal personal information.
All groups —
- Ask questions that will get the discussion going and then help direct it once it starts. How would some of you answer this question? What do you all think about that? Does anyone else feel that same way? What might this look like in a person’s life?
- Limit your own talking except to “prime the pump” to get a discussion going and to direct the discussion once it begins.
- Affirm a woman after she shares. (For example, “Thank you for sharing that.”) Clarify the truth, though, should the comment need further explanation. Correct error gently, if appropriate.
- Ensure emotional comfort by diffusing critical remarks.
- Encourage the women to say, “I would like to hear what someone else has to say,” if they are uncomfortable answering a question.
- Consider calling on specific women to answer the question rather than asking for a volunteer. This avoids the same women volunteering, consumes less time, and allows you to call on each woman. If you sense someone prefers not to be called on (or she has told you so), honor that request. However, try to find out if she feels insecure about her answers or the element of surprise. Then, include her in ways she feels comfortable.
- If a woman asks a question, and you don’t know the answer, that’s okay! You are not expected to have all the answers. Share with her you are not quite sure but will find out for next time.
- Silence is okay! Count to 10 or 25 before jumping in and breaking it! Let the women have time to think.
Think About It:
Why is it important for the leader to encourage interaction between the group members and not just with yourself as “answer woman?”
#4 MANAGE Time Wisely
You and your co-leader (if you have one) need to ensure that group time is wisely used not only for discussing small group questions but also for caring for one another. Here are some suggestions for accomplishing this:
- Start your small group on time. Even if only a few women are present, they will soon learn to be prompt.
- If you are not leading the discussion, learn to help your co-leader move the group along. Watch the time and any signals given by the leader. Use a comment such as, “We had better move along, or we won’t finish” to graciously interrupt a discussion when needed.
- Bible study group leader: move quickly through basic observation questions. Call on one person for an answer then move on. Or, sum up several questions into one.
- End on time - whether or not any of your women have children in childcare.
Special Situations —
What do I do if a woman breaks down in tears? Some suggestions for managing this graciously:
- After a couple of minutes of letting her share and/or cry, stop and pray. The leader can say, “Let’s see what God has for us in his Word that applies to this.” If appropriate, move on to the other discussion questions.
- Sensitively listen while at the same time keeping the group from asking more questions that might prolong the sharing. Judge whether the issue is one that the group might help to “fix.”
- After ~5 minutes, if the woman is still overcome by emotion, the co-leader (or another woman) should take her aside to continue giving her support through listening and prayer.
Think About It:
Why is it important to manage group time wisely?
#5 PURSUE Relationships
“The more you get to know a person, the more you get to teach them.” (Howard Hendricks)
Picture each woman wearing a sign that says, “Do you care about me?” She wants you to pursue a relationship with her. Spend time connecting with each woman in your group. If you successfully connect her with you, you have a greater chance of her connecting with the other women in the group because she’ll want to come. Here are some suggestions for accomplishing this:
- Establish immediate contact with women by calling them and welcoming them to the group (including before the first session). Also, ask if she has any questions about the group or childcare (if applicable). For new women joining the group or those who missed the first session, make sure she has her study book or other ministry materials she needs. Deliver them personally if necessary. Also, tell her about the group members since she missed the first day’s “Get to Know You” time.
- Pray regularly for your women. Pay attention to the needs and hurts expressed by the women in your group. Discuss with your co-leader (if you have one) the needs you can help meet, either as a group or individually, or the hurts that you may need to address.
- Stay in touch with your women—by phone, card, email, lunch, or chat at church. Find ways to connect with your women outside of Bible study.
- Take notice of their skills, interests, and gifts and suggest opportunities for them to be used. For example: if you have a photographer in the group, ask her to take a group photo.
- Keep their phone numbers handy—in purse, in phone, etc.—for a quick call when you have a free moment.
- When women share with you, really listen, taking notes as needed. Listen not for what you want to hear but to truly understand.
Think About It:
Why is it important to pursue relationships with the women in your group?
#6 PRAY Together as a Group
Sharing one another’s burdens in prayer helps to build community within the group. Managing the time and ways to do so is a challenge. Here are some suggestions for gathering prayer requests from group members or encouraging group prayer:
- Group Journal: Pass a common prayer journal around the group. When it is time to pray, one woman can read aloud the requests while the others write them in their own books.
- Verbal Requests: At prayer time, let the women briefly share requests and quick updates on previous requests.
- Individually Written Requests: Provide sticky notes or index cards so that each person can briefly write her prayer need. Put them in a basket for women to pick from and pray for that day and all week. Or, pass them around the table for prayer time and then give them all to one person who types them and emails them to the group.
- 2-3 Together: group 2-3 women together to share prayer requests and pray for each other. Change the groups weekly.
Think About It:
Why would it be important to establish a process for sharing prayer requests within the group?
#7 MANAGE Crisis Situations
To prepare for potentially dangerous situations, you need to know some basic bits of information:
- The physical address of your group meeting location
- The phone contact of your group meeting location (church office, director’s cell phone, etc.)
- The location of first aid kits, AED (defibrillator), fire extinguishers, and any medically trained personnel within your group or ministry, especially those trained in CPR.
- The evacuation routes to designated safe areas from your meeting room in case of fire
- The location of the shelter area for your meeting room or the nearest safe location for a weather emergency—interior room away from windows.
- Any other emergency instructions for your building
- Whether or not parents are to meet their children to help with evacuation
1. What do I do in case of a sudden illness or accident within my group?
- In the case of an obvious medical emergency (symptoms of heart attack or stroke, unconsciousness, severe bleeding), call 911. Do not attempt to handle anything other than normal first aid responses while awaiting emergency services.
- Also, contact your ministry director or a church staff member. To access church staff quickly from within your building, use a cell phone to dial the church office.
2. What do I do if the fire alarm sounds or a fire is discovered?
- If a fire emergency exists, remain calm, which will help your group members to remain calm. Count the number of people in your group. Keep that in mind as you head to the evacuation area.
- Once evacuated to the designated area, make sure all your group members are with you. A ministry leader should bring you first aid. Do not leave your group to obtain first aid. Await further instructions from a ministry leader.
3. What do I do if there’s an extreme weather alert (tornado, damaging winds)?
- During periods of inclement weather, designate someone to maintain a watch on the current conditions, and if needed, to inform ministry leaders when to take action.
- Should action need to be taken, remain calm, which will help your group members to remain calm. Count the number of people in your group. Keep that in mind as you head to the shelter area. Upon arrival, count again to insure all your group is with you.
- Instruct everyone to sit on the floor, back to the wall, hands interlocked covering neck. Do not evacuate the building unless given instruction to do so by a ministry leader. First aid should be brought to you as needed. Do not leave your group to obtain first aid. Await further instructions from a ministry leader.
4. What do I do if there’s an assailant in the building or other security breach?
- When anyone needs to be secured in a classroom for any reason, the ministry director should access the door key, go to each classroom and say, “Please secure your classroom.” The ministry director should then lock the classroom door.
- Small group leaders should calmly direct group members to a corner of the room out of sight of the main doorway, close the door, and close any blinds if windows are present. Tables turned sideways can be used as barriers. If in an auditorium, go to a side room.
- Group leaders then wait for further instructions from the ministry leader.
Think About It:
What do you need to do to prepare yourself mentally for any of these 4 potential crisis situations?
5. CommissionRelated Media
Commissioned to be disciple-makers
Jesus Followers Become Disciple-Makers
Christianity is Christ! It is not a lifestyle, not rules of conduct, and not a society whose members were initiated by the sprinkling or covering of water. It is about Christ and our relationship with him.
Jesus Christ calls us to a new life, clothes us with himself, commissions us with a purpose, and empowers us to fulfill that purpose—to follow him as his disciples and to live for him as disciple-makers.
Jesus calls us to a new life — A 20th century Bible teacher put it this way:
He gave His life for you so He could give His life to you, so He could live His life through you. (Major Ian Thomas)
Paul described this relationship in Galatians 2:20,
“I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.”
Jesus clothes us with Himself — Galatians 3:27 says that we are clothed with Christ. God sees Jesus when he looks on us. We are in him; that is our new identity. We become the walking talking, visible representatives of the invisible God.
Jesus commissions us with a purpose — Actually, it is a two-fold purpose. The first part is to follow him as his disciples. In John 12:26, Jesus said, “whoever serves me must follow me.” And, we are to live for him as disciple-makers. Before returning to heaven after his resurrection, Jesus said to His followers:
“Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. Therefore go and MAKE DISCIPLES of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit,” (Matthew 28:18-19)
When Jesus gave that command to his followers to go and make disciples, it was not to ordained preachers, hired church staff or mission organizations. He spoke those words to average, every day kind of people like you and I are. Jesus commissions us with a purpose: to follow him as his disciples and to live for him as disciple-makers.
Jesus empowers us to fulfill that purpose — He empowers us through the Holy Spirit present in our lives.
“But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses…” (Acts 1:8)
“Now to him who by the power that is working within us is able to do far beyond all that we ask or think, …” (Ephesians 3:20)
Our response is to live dependently on his power…by faith. You and I can be disciple-makers not because we are so great or smart, not because we have been a Christian for a long time or know the Bible well. Who makes us able to do what he asks us to do? Jesus! We are simply to obey him and trust his Spirit in us to work through us. Being a little scared is a good thing because we will rely on Jesus more.
The bottom line is this: Jesus followers become disciple-makers.
Think About It:
What do you think Jesus’ commission to you as a disciple-maker would look like in your life?
What Is a Disciple-Maker?
It is always good to understand the terms we use. So, let’s define three terms and use a recent movie to illustrate them.
Disciple — A disciple is an active follower or learner. A disciple studies the teachings of another person whom they respect and applies those teachings to her life.
Discipleship — Discipleship is the normal process for Christians to get established and grow in their faith. That would include small groups whether Bible studies, moms groups, or general fellowship groups. This is traditional discipleship. It has a tendency to be inward-focused on how much I as a believer am growing in my faith.
Disciple-Making — Disciplemaking is the full process of trusting in Christ, choosing to follow him and grow in him while at the same time being equipped to reach new people for Christ, build them up in the faith, and help them reach their peers. It is outward-focused. That is full discipleship.
Discipleship is incomplete without disciple-making. We tend to cut off the second half and call it discipleship. Jesus didn’t leave that option open to us.
Here’s the illustration:
The movie Julie & Julia portrays the young woman Julie Powell becoming a disciple of master chef Julia Child through Julia’s cookbook, Mastering the Art of French Cooking. Julie studies the recipes and follows the procedures. As a result, she experiences the joy of cooking and eating delicious food as Julia has taught her through a book. She wears her apron and pearls like Julia. Towards the end, one realizes that Julie got to know Julia Child “personally” though they never met. That is traditional discipleship.
Julie Powell didn’t keep her good cooking to herself, though. She wrote a blog about her cooking, bringing others along with her and introducing them to Julia Child and her book. Then, Julie wrote a book about her experience. Soon, a movie came along. How many women do you think bought that book and started cooking through it because of Julie’s influence?
While Julie Powell was following Julia Child as a disciple, she was engaging others and introducing them to Julia and sharing what she was learning with her readers so that they were being taught how to cook that way. That’s disciple-making.
The point is Julie was a follower and a disciple-maker at the same time. That’s what Jesus calls each of us to do. Small groups are great fishing pools for fulfilling this purpose. You, as a small group leader, have the opportunity to pursue disciple-making as you minister to the women of your small group, and you can encourage them to become disciple-makers as well. Let’s see what this would look like.
Think About It:
How long have you been a disciple of Jesus? Why did you decide to follow him?
In what ways have you helped others to also know Jesus and follow him?
Small Groups Are Fishing Pools for New Disciples
Small groups attract new Christians as well as those who have been believers for years but have never been discipled. Even non-Christians are attracted to small groups because they are seeking truth and/or fellowship. This is true for Bible studies, mothers’ groups, or other small groups. What a great opportunity to help someone grow in her relationship with Jesus and in his truth!
“Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. He was an eloquent speaker, well versed in the scriptures. He had been instructed in the way of the Lord, and with great enthusiasm he spoke and taught accurately the facts about Jesus, although he knew only the baptism of John. He began to speak out fearlessly in the synagogue, but when Priscilla and Aquila heard him, they took him aside and explained the way of God to him more accurately.” (Acts 18:24-26)
This is a great example of someone in leadership listening to what is being shared in a group setting, realizing that the person sharing is lacking some beneficial information, and personally discipling that person so he can influence others more effectively. How important do you think it was that the couple invited Apollos to a private place for discussion?!
Think About It:
What did someone use to establish you as a new believer?
Since your group may contain mature Christians with lots of Bible knowledge alongside those who have limited Christian understanding, it is very important that you do two things in an intentional and relational way:
1. Pay attention — Do not assume that woman sitting next to you in your Bible study group knows who she is in Christ. Listen to what she says. She may not even be a believer yet. She may be a new believer. She may be a long-time believer who has never been discipled and feels ignorant compared to others. What if her answer reveals she doesn’t know the truth? Maybe she is leaving blanks because she doesn’t know how to do a study or can’t figure out how to answer the question. Many Bible studies are written using one particular translation so the question wording often reflects that. If she doesn’t use the same translation, she may not know how to get the answer. So…
2. Come alongside her — If you catch that she’s new to Bible study, church, and/or doesn’t know much, invite her somewhere to visit—maybe in your home as Priscilla and Aquila did or any place where you can be together and have enough quiet to discuss. Find out what her background is, what she already knows, and what she’d like to know. If she’s interested in meeting with you one-on-one to get more established in her faith, agree on a first time to get together. Be intentional and relational.
- If she is just new to Bible study, help her work through 1-2 Bible study lessons until she feels more comfortable with the process.
- If she is a new Christian who doesn’t know much yet, walk her through a new believers study such as Graceful Beginnings: New Believers Guide (available at ) or other books designed for new believers. (See for some other selections.) This will give her roots in the Christian faith.
- If she has been a Christian for years but was never discipled, take her through Graceful Living (available at . This will firmly establish her in her identity in Christ, Christ’s finished work on the cross, what the resurrection means for her now, and how to live by the Spirit.
- You can customize what you’ll cover with her by asking, “What do you already know? What do you want to know? What do you know about Christ? Do you know your identity in Christ? What do you know about living by the Spirit? Many people in our churches don’t know what that is.
Think About It:
Why is it important to come alongside someone in your group who is struggling or lacking truth in her life rather than assuming she will “catch up” just by being in the group?
3. Encourage mature group members to do the same. If you have several mature believers in the group and several new believers, encourage the mature Christians to pay attention and come alongside at least one younger believer in the group. Follow the same procedures as above. Encourage the women to be doing this outside the group as well with those in their sphere of influence who need to be more firmly established in their faith.
What about those who come to your group who are not yet believers?
Be Ready to Share Christ with Unbelievers
As you pay attention to your group members, you should recognize those who have yet to trust Christ.
“But they [believers] overcame him [Satan] by the blood of the Lamb and by the word of their testimony…” (Revelation 12:11)
This verse tells us that we have two very powerful tools to introduce others to Jesus that cannot be stopped. We have the gospel facts (the blood of the lamb) and the story of our own experience validating the power of the gospel. People can reject the facts of the gospel and even its logic, but it is very hard to argue with someone about her experience of the gospel.
Every Jesus follower needs to have these two tools to fulfill your purpose — 1) a way to share the gospel facts and 2) a readiness to share your own story. That’s intentionally partnering with the Holy Spirit in bringing others to Christ.
Think About It:
If you were saved as a teen or adult, what was life like without Jesus?
What triggered your need for him?
What did God use to draw you to himself?
Learn to Share the Gospel Message
There are different ways to share the gospel—4 spiritual laws, the bridge diagram, Romans road, and others. Hopefully, your church or organization will offer you training in how to share the gospel relationally. If training is not offered, you can ask others and find out what’s available in your area and when. Ask your ministry coordinator for help.
Find a presentation that works for you and practice it until you know it well. The idea is that when the opportunity comes up in conversation, you will be ready to share the gospel without stressing about remembering the “details.” Gather the members of your small group together to get trained along with you. It’s more fun to do in a group, and it is more likely to be done!
Here are two ideas:
Evantell.org — You can go online to to watch the online training videos available there. This follows the good news/bad news approach. The training gives you opportunity to introduce your own illustrations including those from your own faith story. (See the next section for ways to work on your faith story.)
John 3:16 — This familiar verse is often referred to as the Gospel in a nutshell. Using four simple elements, you can introduce someone to Jesus in a concise way. Open with, “Has anyone introduced you to Jesus so you could know Him? May I?”
“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” (NIV)
- God is real. He loves you with an unconditional, never-ending love. “For God loves you ________ (name) so much…” He created you to have a relationship with Him. But, we can’t experience this loving personal relationship because of sin in our lives. Sin is disobeying God. It puts a barrier between us and a holy God. No matter how hard you try, you cannot be good enough on your own to overcome this sin barrier. The penalty for sin is death. But God’s love had a plan…
- “God gave His one and only Son” Jesus – to live as a human without sin and then to take the penalty for our sin on himself when he died on the cross. He was buried as a dead man then raised from the dead to be alive again. He did this so that our sins could be forgiven.
We Believe God’s Love
- “Whoever believes in Him” – Faith is trust. God asks that we trust in His plan, admit our sin and desire for a relationship with Him. Accept what Jesus did on the cross for us out of love.
We Receive What God Gave
- “Shall not perish but have eternal life” – Everyone dies and ends up somewhere. To perish means to die separated from God and His love for you. Eternal life means you can enjoy a forever family relationship with God and promise of living securely with Him now and after your life on earth ends.
- When offered a gift you want, you take it and say thank you. It’s forever yours. Is there anything keeping you from trusting in Jesus right now? Lead them in a short prayer. Prayer is simply talking to God. If you are unsure about how to pray or what to say, you can say something like this:
"Lord Jesus, I believe you are the Son of God. Thank you for dying on the cross for my sins. Please forgive my sins and give me the gift of eternal life. I ask you into my life and heart to be my Savior. I want to serve you always."
Be sure to meet with her afterwards to walk her through a new believers guide such as Graceful Beginnings: New Believers Guide. See above for information. Introduce her to the group as their new sister in Christ. Lead a celebration of her new life.
Learn to Share Your Faith Story
Once called “testimonies,” the more friendly term is “faith stories.” Be ready to share YOUR faith story with the women in your group—either one-on-one or in the small group setting—whenever appropriate.
Prepare Your Own Faith Story
Now, I am hearing the hesitation out there. Are you unconvinced that your story matters? Do you think your story is boring, not sensational enough? Jesus Christ died for you so he could give his life to you so he could live his life through you. It’s his story in your life. Only you know it. Share it. If grew up in the church and stayed faithful to Jesus for the most part until now, you have the story every parent of young children wants to hear. What influenced you to stay faithful?
2. Consider simple statements or questions you could include in conversation that could lead into sharing your story. Then, be ready for openings in the conversation where you can share simple statements of what God has done in your life. Give her a peak into the life you have in Christ. Create curiosity for more.
Here are some transitions from common topics about which people are already passionate:
- Corruption, evil and sin – “in the end, I find that though I am not guilty of that particular sin, I am just as guilty as…”
- Community – “Part of why I am so passionate about authentic community is because we are created by God to live in real community, first of all with him…”
- Family – “I am so glad God cares more about my family than even I do. What would I do without him helping me to…?”
Think About It:
What are some conversation starters to stimulate meaningful conversation that might reveal a woman’s heart and give you a chance to invite it somewhere?
Encourage Group Members to Share Their Faith Stories
Suggest all the women in the group work on their faith stories. Direct them to the worksheets mentioned above or any other outline you may already by using.
Give opportunity for each to share for 5 minutes during group time, or plan a group get together over dinner or dessert where there is plenty of time for each one to share her story.
Prepare Future Leaders
Identify the woman in your group who demonstrates a greater level of spiritual interest and commitment to your group who might also be challenged to become a small group leader herself. You, in essence, help her develop as a leader who is capable of ministering to others.
- Give her some responsibility within the group and watch what she does.
- Challenge her to reach out to at least one other member of the group in the ways described above for disciple-making.
- Pray for her regularly.
- Enjoy your new relationship and leave the results up to the Holy Spirit!
Think About It:
Why would developing future leaders be important for a ministry? Has someone done this for you?
You Can Do This – By Faith
You can become a disciple-maker as Jesus commissioned you to be — by faith:
- In your personal life and already-existing church life. Disciple-making is a lifestyle, not a program. It’s investing your life in THE purpose.
- At any age or stage of life — teens and college students, senior adults, singles, married, widowed, moms, and empty-nesters. Someone around you needs to know Jesus or needs to know him better.
- Along any stage of your Christian growth. Just beginning or doing it for years. Give yourself permission to not know all the answers first. No one does anyway!
- Because whatever Jesus calls us to do, he empowers us to do through his Spirit. Say "yes" and jump in with both feet!
For more information about Disciple-Making, and especially the Disciple-Making Pathway training, visit my website at . Consider hosting a Disciple-Making Pathway training at your church so that all your small group leaders will be onboard with their commission as DISCIPLE-MAKERS for Jesus!
Four Steps to Inductive Bible StudyRelated Media
Setting the context: “ABCs”
- Author — Who wrote the passage?
- Background — When did the author live? In what culture?
- Context — How does the passage fit in with what comes before and after it?
What does the passage say? (Observation)
- Pray for the Holy Spirit’s guidance. Read and reread the passage. Read it in another version of the Bible if available.
- Gather all sorts of facts like an investigative reporter. Ask questions to help you observe the facts: Who? What happened? What was taught? When? Where? How? Why? This is where you see and discover what the author is saying.
- Locate and mark any key words, repeated words or phrases, and commands.
What does it mean? (Interpretation)
- What is the author’s intent in this passage? What is one principle or lesson the writer/God was trying to communicate? What was he saying to the people of his day? What would they have understood?
- Look at other scriptures that relate to the passage. These are usually found in the margins of Bibles or in footnotes. What do other verses say about this thought or idea?
- Use Bible study helps to get a clearer meaning of the passage as needed: commentaries, Bible dictionaries, concordances, Vine’s Expository Dictionary or a Bible study guide for the text, subject, or person your studying. Use a dictionary to define any unfamiliar terms or ideas.
- Pray for the Holy Spirit’s guidance. Why do you think God put this in the Bible?
How does the principle apply to one specific area of my life? (Application)
- What is the Holy Spirit saying to me in this passage? Ask Him.
- What is one way I can apply the heart of this passage to my life?
- What will I do differently because of what I’ve learned?
This information is taken from:
1. What Is Inductive Bible Study? by Bill Cook, http://www.geocities.com/Heartland/Valley/6135/inductive2.htm
2. Walk This Way? The Book of Mark, Irving Bible Church, pages 73-75, 207.
3. Effective Personal Bible Study by Mike Messerli, Crossroads Bible Church.
God, Evolution, and Morality, Part IRelated Media
Part I (Click Here for Part II)
The billboards read: “No God? No Problem. Be Good for Goodness’ Sake,” and “Are You Good without God? Millions Are.” The point was clear: Morality in no way depends on belief in God. And why should it?
Atheists can be good, too. New atheist Christopher Hitchens regularly challenged his religious opponents to suggest a single act of goodness they could perform that he, the atheist, could not accomplish with equal success.
The campaign is intended as a broadside against a central evidence for God, the moral argument, classically one of four cornerstones for the case for God’s existence.1 Put most simply, if there is no God, there is no morality. However, morality exists. Therefore, God exists.2
Note, by the way, that objective morality is the issue here. Clearly, no God is necessary for the make-me-up morality of relativism. Universal moral obligations, however, require transcendent grounding. That’s the argument.
An About Face
Atheists, at least until recently, have characteristically agreed with the first premise: No God, no morality. Fine. They understood the calculus and were willing to live with the consequences. Indeed, Jeremy Rifkin sees the silver lining of atheism’s moral nihilism and rejoices:
We no longer feel ourselves to be guests in someone else’s home….No set of pre-existing cosmic rules.…It is our creation now. We make the rules. We are responsible for nothing outside ourselves. We are the kingdom, and the power, and the glory.3
Times have changed.
While 20th century British atheist, A. J. Ayer, dismissed moral judgments as meaningless grunts of emotion (“emotivism,” 4 he called it), the new atheists want to occupy the high moral ground.
In my 2010 national radio debate with American atheist Michael Shermer, the Skeptic magazine editor repeatedly denied he was a relativist and insisted that evolution was adequate to explain morality. New atheist Christopher Hitchens’s position was the same. Natural selection and social contract were sufficient to make sense of his objective ethics.
Oddly, while much of the culture shifts increasingly towards relativism (“It’s wrong to push your morality on others,” “Who are you to judge?”), there’s a trend in atheism moving in the opposite direction.
And for good reason. Support for subjective morality means surrendering the most rhetorically appealing argument against God: evil. Indeed, in a relativistic realm, Richard Dawkins would be denied his famous flourish against the Bible’s God in The God Delusion:
The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty, ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.5
Clearly, to Dawkins, God is not just “unpleasant,” but wicked. The professor is not simply emoting, but judging. That requires a real morality, not merely a morality-according-to-me.
Can’t a materialistic scheme do this, though? Can’t natural selection acting on genetic mutation produce substantive ethics? Surely, right and wrong are obvious to most people, even “godless” ones. Mere belief in the Divine doesn’t seem to add anything. Morality helps us, as a species, get our genes into the next generation. Nature selects the survivors. Moral genes win. Simple.
Two thoughts, quickly.
First, it’s tempting for evolutionists to think that any trait conferring reproductive advantage must have evolved. They tell a natural selection story, wave their Darwinian wand, and the conversation is over. This is dangerously close to being circular. Simply telling a tale about, say, the survival benefits of altruism is not enough. Exactly how does this work? How does a mechanistic process produce a moral obligation? In what sense is goodness or badness a physical quality? Genes might determine behavior, but how do they determine beliefs about behavior when it comes to right and wrong?
Second, the materialist account of morality starts with the assumption that the truth of evolution—in the technical, neo-Darwinian-synthesis sense—is unassailable.6 However, in the last decade even nonreligious thinkers have raised serious doubts about the program’s actual capabilities.
A host of secularists are having significant misgivings, and for good reason. In 2008, a group of evolutionary biologists, now known as the “Altenberg 16,” met in Austria “united in their conviction that the neo-Darwinian synthesis had run its course and that new evolutionary mechanisms were needed to explain the origin of biological form.”7 Noted philosopher Thomas Nagel, himself a committed atheist, stunned the academic world with his recent book, Mind and Cosmos—Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False.8
Let’s set those issues aside for now, though. I want to look at a different problem: Even if Darwinism were true—even if “good” and “bad” somehow identified genetically transferable, physical traits—evolution still could not account for objective morality (“Good for goodness’ sake”), not even in principle.
To defend this claim, however, I must be clear on terms. It makes no sense to try to explain morality unless we’re clear on what kind of morality we have in mind. In common parlance, there are two varieties: subjective and objective. When it comes to the question of God, evolution, and morality, the difference is critical. But what, exactly is that difference?
In the Mind or in the Matter?
When I tutor students on objective truth, I start with a statement, then ask two questions. I make a dramatic display of placing a pen on the podium, then say, “The pen is on the podium.” Next, I ask if the assertion is true. When the students nod, I ask the critical question: “What makes the statement true?”
Hands shoot up. “Because I see it there,” one student says. But if you didn’t see it, I ask, wouldn’t it still be true that the pen is on the podium? Seeing might help you know the statement is true, but it isn’t what makes it true.
“Because I believe it,” offers another. If you stopped believing, I challenge, would the pen disappear? No. And would believing really hard make a pen materialize atop an empty podium? Probably not.
“The thing that makes the statement ‘The pen is on the podium’ a true statement,” I tell them, “is a pen, and a podium, and the former resting on the latter. It doesn’t matter if anyone sees it. It doesn’t matter if anyone believes it. It doesn’t matter what anyone thinks at all. It is completely independent of any subject’s thoughts—a ‘subject’ here being any person or any group of people. It is, in other words, completely mind independent.”
This is an object lesson on the meaning of objective truth. If the “truth maker”—the condition that makes the statement true—is something about the object itself, then the truth is an objective truth, that is, the statement accurately fits some feature of the world “out there,”9 regardless of anyone’s opinion about it.
By contrast, think of my daughter, Eva, at five years old, amusing herself with a book beyond her reading ability. As she tells the tale, out tumbles the dramatic details. She turns each page at proper intervals, yet her yarn bears no resemblance to anything on the page. It’s purely a product of her own imagination. The story is in her head, not in the book.
Put another way, the “truth” spoken is in the subject (Eva), not in the object (Fancy Nancy). It is mind dependent (a five-year-old mind, in this case). Therefore, it is a subjective, or relative, truth.
Real Bad or Feel Bad?
These same distinctions apply in exactly the same way to morality. It’s the difference between real bad and merely feel bad.
Moral objectivism is the view that moral claims are like the statement, “The pen is on the podium.” Philosophers call this “moral realism” because moral qualities are as real as the pen, though not physical. The “truth maker” is an objective fact, not a subjective feeling.
So, for example, when an objectivist says, “Rape is wrong,” he means to be describing rape itself, not merely his own belief, feeling, opinion, point of view, or preference about rape.10 In objectivism, something about the object (an action, in this case) makes the moral statement true. If rape actually is wrong, it’s because of something about rape, not something about a person, his culture, or his genetic conditioning. Objective moral truth is mind independent.
By contrast, moral relativism is like little Eva’s story. The “facts” are only in her head, not in the world. No act is bad in itself. The words “evil,” “wicked,” or “wrong” (or “good,” “virtuous,” or “noble,” for that matter), never actually describe behavior or circumstances. Rather, they describe a judgment in the mind of a subject—an individual or a group—who has either expressed a preference or felt an emotion.
In relativism, the subject—her beliefs, tastes, or preferences—is the “truth maker.”11 In a relativistic world, then, no belief can actually be false. Instead, it is true for the person who holds it. It is true for her, even though it might not be true for others who have different beliefs. That’s because in relativism moral truth is mind dependent.
Moral relativism is also called “moral non-realism” because moral statements do not describe real properties of actions. Transcendent, objective, moral obligations are fictions. Behaviors can be distasteful (individuals dislike them), or taboo (cultures forbid them), but they cannot be wrong in any ultimate sense. Rape is only wrong if someone believes it so, not because anything is questionable about the act itself.
Put most precisely, objective morality is when the words “moral” or “immoral” describe an act, not someone’s opinion about the act. It is mind independent, matching some feature of the external world. Nothing inside a subject’s mind makes moral claims true.
Subjective, relativistic morality does not describe acts, but beliefs. It is mind dependent, tied to the opinion or belief of an individual or group. Nothing outside a subject’s mind makes moral claims true.
In an objective statement, moral facts make a claim true. In a subjective claim, a subject’s moral feelings make the claim true. In moral realism, morality is a property of behaviors. In moral non-realism, morality is a property of subjects. They are beliefs subjects hold, not properties objects have.
Objectivism is the view that morality is like gravity. Relativism is the view that morality is like golf. The facts of physics are features of the world, not a matter of personal whim, individual taste, or cultural convention. Golf, on the other hand, is man-made. The rules are up to us.
Notice, I am not here saying objectivists are correct and relativists are incorrect. I am simply clarifying the differences between the two. I am defining terms, not defending a view.
But why all this tedium about definitions?
Explaining the Explanation
It is axiomatic that for an explanation to be a good one, it must explain what needs explaining. If evolution is capable of explaining one kind of thing, and morality turns out to be something else, then the evolutionary explanation fails. The critical question is this: Does the kind of morality evolution is capable of accounting for fit the morality that actually needs to be explained?
Atheists say that purely natural processes are adequate to produce the kind of morality central to the moral argument for God—objective morality, goodness for its own sake, in their words.
Relativistic morality is utterly useless to this task. Only a successful Darwinian account of moral realism will succeed. Nothing else will do. That’s the crux. Can evolution rise to this task? Let’s see.
The Blind Moral Maker
Most of us know the basic Darwinian story. Simply put, natural selection chooses among genetic variations (mutations), selecting those traits best suited for survival and reproduction. This process mimics design so well, Richard Dawkins famously dubbed it “the blind watchmaker.”
In Descent of Man, Darwin argued that every human faculty—including the moral one—is the result of the same mindless process that governs all the rest—the blind moral maker, if you will. Note atheistic philosopher and committed Darwinist, Michael Ruse: “We are genetically determined to believe that we ought to help each other.”12 My radio debate opponent, Michael Shermer, explains:
Evolution generated the moral sentiments out of a need for a system to maximize the benefits of living in small bands and tribes. Evolution created and culture honed moral principles out of an additional need to curb the passions of the body and mind. And culture, primarily through organized religion, codified those principles into moral rules and precepts.13
By a moral sense, I mean a moral feeling or emotion generated by actions….These moral emotions probably evolved out of behaviors that were reinforced as being bad either for the individual or for the group.14
The codification of moral principles out of the psychology of moral traits evolved as a form of social control to ensure the survival of individuals within groups and the survival of human groups themselves.15
Moral sentiments…evolved primarily through the force of natural selection operating on individuals and secondarily through the force of group selection operating on populations.16
Shermer identifies two factors he thinks form “moral sentiments,” or “moral feelings,” in humans: moral traits determined genetically by evolution, and codes enforced culturally for the good of the group—a combination of nature and nurture.17 This is a standard evolutionary characterization of the naturalistic origins of morality.18
I want you to think very carefully about the implications this Darwinian explanation of morality has for our question about goodness and God. Atheists want to undermine the force of the moral argument for theism by accounting for morality in purely naturalistic terms. No God needed. The morality evolutionists must explain to successfully parry the moral argument, though, is objective morality since it’s the only kind of morality relevant to the argument. As I said earlier, relativism won’t do.
Recall that objective morality (moral realism) is mind independent, based on facts outside the subject, the object being the truth-maker, while relativistic subjective morality (moral non-realism) is mind dependent, based on feelings or beliefs inside a subject (an individual or cultural group), the subject being the truth-maker.
So here’s my question: What kind of morality did Shermer describe in his Darwinian account above, objective or subjective? Note the phrases “moral sentiments,” “moral feeling or emotion,” “the psychology of moral traits,” and ethics that “culture…honed…and codified.” In each case Shermer describes a morality that is mind dependent, grounded on feelings in the subject, with the subject being the truth-maker. Relativism, in other words.19
Atheists like Shermer and Hitchens claim to be objectivists (and seem convinced they are), yet consistently ground their “morality” in entirely subjectivist ways. Michael Ruse, however, is not so confused: “Ultimately, morality is an illusion put in place by our genes to make us social facilitators.” 20 He explains:
Substantive ethics, claims like “Love your neighbor as yourself,” are simply psychological beliefs put in place by natural selection in order to maintain and improve our reproductive fitness. There is nothing more in them than that…. We could easily have evolved a completely different moral system from that which we have .21 [emphasis added].
As a Darwinist, Ruse explicitly rejects objectivism, labeling his view, appropriately, “moral nihilism” and “moral non-realism.” 22 In this, he is being doggedly (and refreshingly) consistent. Indeed, he adds, even one’s conviction that morality is objective is part of evolution’s clever deceit.23
Consider, in support, Robert Wright’s characterization of evolutionary morality in The Moral Animal:
The conscience doesn't make us feel bad the way hunger feels bad, or good the way sex feels good. It makes us feel as if we have done something that's wrong or something that's right. Guilty or not guilty. It is amazing that a process as amoral and crassly pragmatic as natural selection could design a mental organ that makes us feel as if we're in touch with higher truth. Truly a shameless ploy.24 [emphasis mine]
I’m not denying here that evolution can account for the “shameless ploy” of our sense of morality (though I am deeply skeptical). That’s a different issue. I’m arguing that if it does, it can only give subjective morality, not objective.
Matter in Motion
But there’s a second problem.
Darwinism is a strictly material process by definition—as one put it, “clumps of matter following the laws of physics.”25 How can a completely materialistic process (natural selection acting on genetic variations)—even if true—produce genuine, objective moral obligations? How can a mere reshuffling of molecules cause an immaterial moral principle to spontaneously spring into existence and somehow attach itself to behaviors? It can’t.
Behaviors are physical, but whether any behavior is morally good or bad is not in its chemistry or physics. Right and wrong, virtue and vice, values and obligations, are not material things.
No Darwinian process can make rape wrong. It can only—even in principle—make people think rape is wrong. Indeed, no biological process can tell us anything about the morality of rape at all.
Darwin, No Exit
These are intractable problems for evolutionists. The difficulties are so deep, it’s impossible for them to rescue their moral project.
No, Darwin will not help the atheist here. Since evolution is a materialistic process, it can only produce physical merchandise. No stirring and recombining of molecules over time will ever cause a moral fact to pop into existence in the immaterial realm.
At best, Darwinism might account for behaviors or beliefs human beings falsely label objectively “moral” because nature’s deception accomplishes some evolutionary purpose. But it is deception, nonetheless. Evolution might be able to explain subjective moral feelings. It can never explain objective moral obligations. It can never make an act wrong in itself.
This is a fatal challenge. On a Darwinian view, there can be no such thing as “goodness for its own sake”—goodness for the inherent good of goodness—because “good” can only exist in the evolution-deluded minds of its subjects, and that’s relativism.
The moral argument for God stands. Darwinism can’t touch it.
In Part II, I will discuss the “grounding” problem, address Sam Harris’s approach to objective morality without God, and answer Christopher Hitchens’s claim that atheists can do any good thing a theist can do.
This was Part I of a II part series on God, Evolution, and Morality. For Part II, Click Here.
1 The other three are the cosmological, teleological (design), and ontological arguments.
2 This form of argument is called modus tollens.
3 Jeremy Rifkin, Algeny: A New Word—A New World (New York: Viking Press, 1983), 244.
4 A. J. Ayer, "Emotivism," published in Louis Pojman, Ethical Theory (Belmont, CA: Wadsworth, 1995), 416.
5 Richard Dawkins, The God Delusion (Boston: Houghton Mifflin, 2006), 31.
6 Philosopher Michael Ruse begins his naturalistic account of morality with, “The matter of scientific fact with which I start this discussion is that evolution is true.” R. Keith Loftin, ed. God and Morality—Four Views (Downers Grove, IL: Intervarsity Press, 2012), 54.
7 Stephen C. Meyer, Darwin’s Doubt (New York: HarperCollins, 2013), 292.
8 Thomas Nagel, Mind and Cosmos (New York: Oxford University Press: 2012).
9 This is called the “correspondence” view of truth.
10 He may have beliefs, feelings, etc., about rape, but that’s not what he’s describing.
11 Moral relativism, then, is a kind of subjectivism since judgments of right and wrong are completely up to the subject—the individual person or group—to decide.
12 Loftin, 60.
13 Michael Shermer, The Science of Good and Evil (New York: Holt, 2004), 149.
14 Ibid., 56.
15 Ibid., 64.
16 Ibid., 19.
17 Curiously, these are two entirely distinct processes: an event cause (mechanistic, evolutionary forces acting on the genetic code), and an agent cause (cultural norms—a type of human intelligent design).
18 Though some evolutionists focus solely on the genetic contribution.
19 Clearly, there can be objective criteria for, say, human flourishing, but that is not the same as objective morality. If human flourishing is itself an objective moral good, that must be established separately.
20 Loftin, 69.
21 Ibid., 65.
23 Ibid., 68.
24Robert Wright, The Moral Animal (New York: Pantheon Books, 1994), 212.
25 James Anderson, What’s Your World View? (Wheaton: Crossway, 2014), 69.
2. We Don't Lose Hope (1 Peter 1:3-12)Related Media
1 Peter: Suffering Precedes Glory (part 2 of 10)
Hope is an important ingredient in life. Suffering would be practically intolerable without it. God knew this, of course. So He gave us the gift of hope. Hope is present in us when life is relatively comfortable. But hope is essential when life offers us its worst. During those deep valleys we cling to it in desperation. We rest on God's promises of a better future where our unfading inheritance awaits us. This enables us to experience joy even when we suffer. Because of God's gracious provision, we don't lose hope.
How to Respond to Claims Jesus Is a “Copycat Savior”
With the rise in popularity of movies like and , skeptical objections to the historicity of Jesus sometimes take the form of comparisons between Jesus and ancient mythologies preceding Him. Skeptics highlight similarities between Jesus and Horus, Mithras, Osiris or other ancient examples of “dying and rising” saviors. How should we, as Christians, respond to such objections?
1. Expose the False Claims:
Close scrutiny of pre-Christian mythologies reveals they are less similar to the story of Jesus Christ than critics claim. The gods of mythology were not as Jesus was born to Mary, they did not live a life that was similar to Jesus in detail, they did not hold the titles attributed to Jesus, and they were not resurrected in a manner remotely similar to the resurrection of Christ. Primitive mythologies simply fail to resemble the Biblical account of Jesus when they are examined closely. Expose the false claims of those who say Jesus was copied from prior mythologies.
2. Expose the Errant Strategy:
Critics typically from the mythological attributes of a variety of pagan gods and exaggerate the alleged similarities to construct a profile vaguely similar to Jesus. They search for singular similarities to the Christ of the Bible and then assemble these similarities from a variety of gods spanning the centuries and originating in geographically diverse regions (as if the 1st Century creators of the Jesus story would have access to these mythologies in the first place). Given this strategy, nearly any person from history can be said to be a recreation of preceding characters, either fictitious or historical. There is no single prior mythology significantly similar to Jesus. Expose the selective strategy of those who say Jesus was copied from prior mythologies.
3. Expose the Common Cultural Expectations:
Many alleged similarities are extremely general in nature and would be . The primitive cultures who were interested in God's nature reasoned He would have the ability to perform miracles, teach humans and form disciples. These are universal expectations failing to invalidate the historicity of Jesus. As Paul recognized on Mars Hill (Acts 17:22-31), men thought deeply about the nature of God prior to His arrival as Jesus. Sometimes they imagined the details correctly, sometimes they didn't. Expose the common cultural expectations of ancient people groups to those who say Jesus was copied from prior mythologies.
4. Expose the Unlikely Approach Being Offered:
It is unreasonable to believe Christian conspirators would create a story designed to convince Jewish believers Jesus was God by inserting pagan mythological elements into the narrative. Judaism is a uniquely monotheistic religion, and the God of Judaism provides strict prohibitions against the worship of pagan gods. It is unreasonable to think the New Testament authors would utilize pagan mythology in an attempt to influence adherents of Judaism. Expose the unlikely nature of this claim by those who say Jesus was copied from prior mythologies.
5. Expose the Reliable Nature of the Gospel Eyewitness Accounts:
There are sufficient reasons to believe the history of Jesus is reliable, even if there are marginal similarities between Jesus and pagan mythologies. The evidence for the , the corroboration of their claims (both internally and ), the , and the on the part of their authors provides sufficient reason to believe they accurately describe the life, death and resurrection of Jesus. Prior mythologies were not written, nor were they intended to be considered, as true history; the Biblical account of Jesus is a reliable historical record. Expose the reliable nature of the Gospels to those who say Jesus was copied from prior mythologies.
Take the time to study the truth about alleged similarities between Jesus and ancient pre-Christian mythologies of “rising and dying” saviors. Claims of similarities are extremely exaggerated and based on the selective promotion of the common expectations of cultures contemplating the nature of God. The ancient Jewish audience of the Gospel authors would never have accepted such claims, and the reliable nature of the Gospels can be established beyond reasonable doubt.
Bible Story of God Leadership Institutes
BSOG Leadership Institutes
This Bible storying and storytelling Institute has been developed for laity as well as established pastors and leaders who desire to learn practical techniques and strategies for Bible teaching and telling. Studies remind us that 70% of the world population either has literacy issues or prefers learning the Bible through auditory approaches, i.e., storytelling.
This institute empashsizes not only a storytelling approach but teaching God’s Word though a chronological system of stories that not only tells the stories of God but tells and teaches the Story of God, the Bible, so that the listener and learner fully understands God’s story and plan for mankind.
This program has been taught in three U.S. colleges and universities, as well as at Millar College of the Bible in Saskatchewan, Canada, The Bible College of Malaysia, and the Asia Pacific Nazarene Theological Seminary in addition to dozens of world locations through mission organizations and other ministry projects.
Each class is 1 ½ - 2 hours and are offered according to the host church or organization’s schedule and location. Classes can be provided individually or in one program over a full day.
Relational Training – Small Group Break-Out Approach
This training uses two major approaches that may be different from other training formats; a tag team teaching approach and a small group break-out hands-on application process. This is what we call “relational training,” as unlike other training formats this encourages those in the training classes opportunities to share their thinking and processing the course content with others “during” the training rather than reflecting or debriefing at a later time.
In relational training each person in the class brings to the discussion a wealth of information, perspectives and input from their own past experiences and backgrounds.
You will also find in this seminar program a major reduction on media supportive technology and extensive printed material. This is also intentional and in many settings advanced teaching technology is not always readily available and one of the purposes of this training is for it to be duplicable and expandable. That means those who have taken these classes would be very capable of serving on a training team and teaching this same content to others at a later time.
In order for this to occur, this seminar cannot depend on technology or extensive printed material that could possibly need translation and printing or equipment that others may not have. The content must stand alone as much as possible as a training unit that can easily be duplicated and retaught by others.
Hosting a Leadership Institute
BSOG offers this institute free for use by churches, ministries and international missions. Orientation of the institute content by one of the BSOG instructors, if desired, is available for expenses only of the instructor to train prospective mission teams and others. Currently there are several BSOG trainers available in the U.S. and Canada. BSOG trainers can also be involved in a church or mission organization mission initiatives on request and accompany teams, also for expenses only.
Kurt Jarvis, Founder
2. Chronological Bible Storying and Storytelling InstituteRelated Media
Chronological Bible Storying and Storytelling Institute
Session 1: Chronological Bible Storying
Session 2: Bible Storytelling
Session 3: Bible Storytelling Techniques
Session 4: Team Bible Story Preparation
Session 5: Bible Storytelling Presentations
3. Children’s Ministry Leadership InstituteRelated Media
Children’s Ministry Leadership
1. Ministry Resources Bible
2. Spiritual Formation
3. Individual Characteristics & Personalities
4. How Memory Works
5. Bible Teaching for Mixed Ages and Abilities
6. Multi-sensory Teaching
7. Bible Teaching Ideas
8 Intro to Chronological Bible Storying
9. Bible Storytelling Techniques
10. Ministry Master planning & Program Planning
1. Bible Story of God Leadership Institutes 1-2Related Media
Bible Story of God Leadership InstituteCourse Outline
This leadership course is intended to serve as a hands-on, practical applied training program that gives both foundations of ministry as well as the practical applied of teaching ideas and resources that leaders and teachers can use in almost any country and culture. The training sessions include hands-on ideas and resources that teachers, workers and leaders can make and use immediately in their church programming. In most situations, material is available in the country where the training takes place. The teaching sessions are all also developed in a format with as much reduced text as possible so that student outlines that require translation can be kept to a minimum.Section 1
Session 1: The Marks of a Leader and Personalities
Session 2: Basic Bible Doctrine
Session 3: Chronological Bible Storying
Session 4: Faith Development & Teaching Salvation
Session 5: Bible Teaching Ideas
Session 6: Learning Styles – Age Level Characteristics
Session 7 Bible Memory & Bible Memory Activities
Session 8: Developing a Creative Bible Lesson
Session 9: Ministry Master-planning
Session 10: The Discipled Leader