Youth Ministry That Nurtures

Discipleship, at its core, is about growth.    Since humans are integrated wholes, spiritual growth requires increased maturity in other developmental areas.  Discipleship challenges individuals to take the next faithful step in their development in order to grow in their understanding of God, the church, and the gospel.  Those ministering to youth and families can facilitate growth by meeting each group where they are developmentally and challenging them to take the next faithful step.

Jean Piaget, Lawrence Kohlberg, Erik Erikson, and James Fowler have helped shed light on human development as it relates to Cognitive, Moral, Personality, and Faith development of teenagers respectively₁.  Using some basic developmental information youth ministries can help nurture Christian growth by…

Creating Supportive Relationships

Developmental theory teaches us that growth is facilitated by exposer to the next developmental level, and through social interaction with others.   It stands to reason, then,  that relationships with supportive adults is key for the developmental growth of adolescents.  The time of leaving adolescents to fend for themselves must end.  It is time that our young people to be supported by caring adults.  In my ministry context that has meant communicating to the adult congregation that care of young people is everyone’s responsibility.  We have taken a page from Chap Clark, and seek to surround each student with multiple caring adults_2.  We have specifically targeted the retired community in an attempt to connect them with our young people.

Considering Moral Development

Youth ministries have the opportunity to make use of Kohlberg’s moral theory as a persuader for adolescent discipleship.  Kohlberg’s theory – which states that there are various stages of morality-  suggests the benefit of answering some moral questions: What are some consequences and rewards?  Why does God want us to do this?  What are the societal and/or congregational benefits of this? What do God (Ten Commandments) and the church (as an external provider of guidelines) say about this?  How does this relate to a sense of justice?  Addressing these questions provides motivation for adolescents to take the suggestions/topic to heart.  This theory, more than any other has changed youth ministry in our context.  Rather than lamenting that our youth are not more virtuous, we have been challenged to use Kohlberg’s theory to motivate young people at their moral level, and challenge them to consider a slightly more mature moral understanding. 

Marking Room for Questioning and Doubt

According to Fowler’s fourth stage of faith development, individuative/reflective faith, questioning and doubt are a regular part of faith development among older adolescents and young adults.  There is plenty of evidence to suggest that being honest about questions and doubts is a healthier response than suppressing them.   Faith does not mean the absence of doubt.  With this in mind youth ministries have the opportunity to help students begin to address their questions and doubts while in the safe environment that a youth group provides.  At our youth ministry we have done this by giving the high school group opportunity to anonymously write down their questions and address some of those questions in a series.  We have also attempted to communicate regularly to our students that it is OK to have questions and doubts to make space in less formal settings for the expression of those doubts. 

Addressing Multiple Developmental Stages

It is likely that in any given ministry context multiple levels of development will be present.  This means that the church must be intentional about communicating the lesson from multiple developmental levels.  In our ministry we have tried to do this by looking at a concept or theme from several developmental levels.  For example, we offer moral motivation from more than one of Kohlberg’s stages, and we try to highlight both specific/concrete and universal/abstract implications from a given lesson.  We try to continually ask the question “does this lesson resonate in some way with all the developmental stages represented?”

Discipleship, at its core, is about growth.    Those ministering to children, youth and families can facilitate growth by meeting each group where they are developmentally and challenging them to “take the next faithful step.”  This is done by fostering supportive relationships, considering moral development, addressing multiple developmental stages, and making room for questions and doubt.  In doing so Churches can successful nurture young people into mature and lifelong followers of Christ. 

1. While it is beyond the scope of this post to explore their theories it is worth doing a couple of internet searches (multiple videos summarizing all four developmental theories can be found on you tube).

2. For a concise explanation of Chap Clark’s principal read this blog post

Christian Nurture

The Relationship between Development and Discipleship

I agree with Drovdahl’s (1995) assertion that development and discipleship mutually impact one another. To believe in the imago Dei is to believe that each individual is to be understood and valued for who they are, a unique individual.  Part of honoring this uniqueness is recognizing the developmental stages of a person and connecting with them in developmentally appropriate ways.  Gorman (1995) states, “The high value of persons  will condition which methods are to be used based on the level of understanding found in receivers” (pg.242).   Effective discipleship requires consideration for the individual’s developmental maturity. 

Effective discipleship is, however, about more than meeting a person where they are at developmentally.  Discipleship, at its core, is about growth.  The act of discipleship must seek to help the individual grow.   Since humans are integrated wholes, spiritual growth requires increased maturity in other developmental areas.  Discipleship challenges individuals to take the next faithful step in their development in order to grow in their understanding of God, the church, and the gospel.  This is what it means to “be transformed by the renewing of your mind” (Romans 12:2). 

Leveraging Development

Sermon Connection Points

One way that Rockford United Methodist Church (RUMC) tries to use development to increase discipleship is by presenting Sunday sermon content to children and adolescents in developmental appropriate ways through age specific programs.  Our middle school youth group, J-Club, is a midweek program, and each week we explore the scripture that will be covered during the following Sunday’s sermon in hopes of making a connection that will cause the students to engage with the sermon, which will likely be presented at a more developmentally advanced level.  We also cover the sermon basic theme, or passage in our weekly children’s church in hopes that connections will be made between parents and their children. 

Story Based Curriculum

RUMC also tries to use development to increase discipleship in our children’s Sunday school program.  Last fall we intentionally switched from a prescriptive (theme/virtue based) curriculum to a story based curriculum.   Cognitively, focusing on the bible stories themselves rather than prescriptive  application is much more appropriate for preschool and lower elementary aged children.  Additionally, adding prescriptive application to the story for older elementary students is easy to do in this context.  

Future Adjustments

Kohlberg

RUMC needs to do a better job of making use of Kohlberg’s moral theory as a persuader for child and adolescent discipleshp.  Lawrence Kohlberg identified three levels of moral development preconventional, conventional, and postconventional.  Individuals in the preconventional level are generally four to ten years of age.  Those individuals in the conventional stage are usually ten to thirteen years of age. Those in the postconventional stage are usually over thirteen years old (Estep and Kim, 2010, pg. 132). The preconventional level is motivated by consequences and rewards, while the conventional stage is impacted external standards, such as laws or rules, and the postconventional stage is driven by a sense of justice (Wilhoit and Dettoni, 1995, pg. 64).  Kohlberg’s theory suggests that the benefit of answering some moral questions: What are some consequences and rewards?  Why does God want us to do this?  What are the societal and/or congregational benefits of this? What does God (Ten Commandments) and the church (as an external provider of guidelines) say about this?  How does this relate to a sense of justice?  Addressing these questions provide motivation for children and adolescents to take the suggestions/topic to heart.  Rather than lamenting that children and adolescents aren’t more “virtuous” RUMC can use Kolberg’s theory to motivate young people at their level, and challenge them to consider a slightly more mature moral understanding. 

Addressing  Multiple Developmental Stages

It is likely that in any given ministry context multiple levels of development will be present.  This means that RUMC must be intentional at communicating the lesson from multiple developmental levels.  Steve Argue (personal correspondence, November 20, 2014), the Life Development Director at Mars Hill Church in Grandville,  suggests that this is done  looking at a concept or theme for several developmental levels.  For example, offering moral motivation from more than one of Kohlberg’s stages (ie. a personal benefit, an external standard, and an implication for justice).  RUMC needs to continually ask the question “does this lesson resonate in some way with all the developmental stages represented?”

Wilhoit, J. C., & Dettoni, J. M. (Eds.) (1995). Nurture that is Christian: Developmental perspectives on Christian education. Grand Rapids, MI: BridgePoint Books.

The Church's Response to Developmental Challenges

Today’s children, youth and adults face a wide array of challenges.  What help can developmental theory be in facing these challenges?  How can the church leverage developmental theory to better minister to children, youth and families?  Three challenges to children, youth and family that can be addressed in light developmental theory are: fractured nuclear families, adolescent abandonment, and society’s obsession with diagnosis.

Challenges Facing Children, Youth and Families

Fractured Nuclear Families

Garland (2012) rightly instructs, “A doctrine of family life fueled by judging who is ‘in’ and who is ‘out’ based on their family life situations needs to be carefully scrutinized” (88). The blending of two families can also be a difficult adjustment for family members.  If children respond negatively to change it is easy to focus on the responsive behaviors rather on the environment sparking the negative response.  Friedman (1985) points out, “In family relationships, as long as individuals focus primarily on the toxicity of their relatives’ behavior instead on what makes them vulnerable, they will fail to realize that it is a far healthier response to work on their own ‘cells,’ as a way of immunizing themselves against ‘insult.’  Actually, such responses accomplish more than self-protection; they also tend to modify the insulting behavior” (64). 

Adolescent Abandonment

Chap Clark (2011) states, “Systemic abandonment of adolescents as a people group seems to capture the widest range of descriptors used by careful observers of adolescent and adolescents themselves” (28).  Clark (2011) points to research that indicate that adolescents spend less than seven percent of their time with adults, including parents.  Last Sunday during a parent class I was leading, covering some of Clark’s work, a parent from our church admitted that she felt guilty that her preteen child wasn’t spending more time with peers.  She recognized that this guilt was driven by society’s message to segregate young people.  Another parent noted that once a child enters middle school parents are no longer encouraged to spend time in that child at school. 

Obsession with Diagnoses

Garland (2012) states, “If a child is told he is unkind he may believe it and be more likely to act unkindly.  Instead, naming the negative behavior helps the child come to terms with the behavior and not be overwhelmed by the parent’s negative opinion of his very personhood” (399-400).  This is exactly what is done when we are quick to have our children diagnosed.  Friedman (1985) notes, “The diagnosis of the individual family member stabilizes family homeostasis and makes it more difficult for the diagnosed member to change” (56).  Rockford, like many middle class communities, is quick to seek the diagnoses of children and other individuals whose behaviors are difficult to handle.  People are more than their diagnoses and God is bigger than diagnosed disorders. 

Challenges and Developmental Theory

Fractured Nuclear Families

             Various developmental theories (particularly Piaget’s cognitive developmental theory) make clear how important a caring relationship with parents is for the development of infants and young children.  Developmental theory also defines the roles that parents play in the development of children.  Defining these roles allows the church to seek ways to assist in feeling those roles through caring adults from the church, when parents are absent.  Developmental theory also sheds light on the challenges that young people will have when their families blend with another.  By identifying the reasons for these challenges churches can help families navigate this transition. 

Adolescent Abandonment

            Developmental theory allows for the church and families to recognize the needs of adolescents.  Two major needs include building meaningful relationships that will help them develop their identity, and be challenged through relationships with individuals who are more developmentally mature. 

Obsession with Diagnoses

            Imago Dei. 

            Estep and Kim (2010) state, “We are human because we are made in the image of God…The imago Dei is the definitive mark of our maker” (p. 11).  Humanity, men and women resemble in some small way, the Triune God.  All of humanity is made in the image of God, therefore, first and foremost, the “label” giving to individuals is imago Dei, not a diagnosis.  Individuals, regardless of their diagnosis, must be seen as “fearfully and wonderfully made” (Psalms 139:14). 

Developmental Identification.

A major gift of developmental theory is it focuses on who the individual currently is, not lamenting over who they are not.  By identifying the various developmental stages of an individual, he or she’s needs can be met, and the gospel can be communicated effectively.  Regardless of what diagnoses an individual has, identifying their stages of development will approve the effectiveness of ministry efforts directed at them.

Action Plan

Supporting Fractured and Blended Families

           The church must be sure that fractured and blended families are not excluded in any way while, at the same time, being realistic about negative impact divorce has on families.  We are clear about the potentially devastating effects of family fracturing.  We encourage a family systems approach to dealing with the many challenges divorce and remarriage can create.  The church is a place where young people dealing with the fracturing of their Family will be fostered into relationships with caring adults who will function as their “spiritual extended family.” 

Addressing Adolescent Abandonment

The church should seek to encourage parents to ignore societies’ instruction to abandon youth by making intentional times to be present with their children both at church and at other times.  This includes worship services and other church activities that are not age fragmented so parents and children can worship and learn about God together.  It is also crucial that the chruch be a place where young people will be fostered into relationships with caring adults who invest in their lives and seek to spend time with them.  Intergenerational worship, programs and events create time with parents and with other adults.

Combating the Obsession With Diagnosis

            Imago Dei.

            The church can regularly communicates to children and youth that over and above any label that they are beloved children of God, made in God’s image.  A phrase we use regularly with children and youth is “there is nothing you can do to make God love you any more or any less.”  RUMC believes that part of what it means to be imago Dei is that we are all recipients of God’s agape love, and we want our young people to understand that.  The church should also strives to communicate the gospel to individuals at their developmental level – regardless of how their development compares to their peers- those without “disorders.”  To accomplish this the church should attempt to address passages/topics from the perspective of multiple developmental levels.

            Family Systems Counseling.

The Church  should be clear that individuals within the congregation should not be defined by their diagnoses.  People are more than their diagnoses and God is bigger than diagnosed disorders. There will be times when the behavioral responses and emotional distresses of family members require professional help.  Based on Friedman’s (1985) thoughts concerning family systems theory, Rockford UMC will guide families to seek professional help from mental health practitioners who ascribe to family systems theory.  Family system’s counseling will prevent the approach of identifying which family member is “the problem” – generally a child or adolescent.  

Conclusion

Today’s children, youth and adults face a wide array of challenges.  Three challenges to children, youth and family that can be addressed in light developmental theory are: fractured nuclear families, adolescent abandonment, and society’s obsession with diagnosis.  Developmental theory sheds light on how the church can minister to children, youth and families who are impacted by these challenges.  the church addresses these challenges by fostering supportive relationships within the church, communicating imago Dei and encourage a family system’s approach to therapy over diagnosing the “problem individual.

Wives AND Husbands submit to one another...

Spirit-Guided Relationships: Wives and Husbands

21 And further, submit to one another out of reverence for Christ.

22 For wives, this means submit to your husbands as to the Lord. 23 For a husband is the head of his wife as Christ is the head of the church. He is the Savior of his body, the church. 24 As the church submits to Christ, so you wives should submit to your husbands in everything.

25 For husbands, this means love your wives, just as Christ loved the church. He gave up his life for her 26 to make her holy and clean, washed by the cleansing of God’s word.[b]27 He did this to present her to himself as a glorious church without a spot or wrinkle or any other blemish. Instead, she will be holy and without fault. 28 In the same way, husbands ought to love their wives as they love their own bodies. For a man who loves his wife actually shows love for himself.

When Laura and I married on June 18, 2005 we decided that we wanted to have a foot washing as part of the event.  I was still in my "whizkid" stage, reveling in upsetting the equilibrium of our theologically conservative friends and family.  For this reason I was dead set on the idea that I would wash Laura's feet, and not the other way around.

Despite my immature bravado, nearly 10 years later, I think I was really on to something.  I still believe that many Christians are confused about what Ephesians 5 is actually saying to husbands.  What follows is something I wrote, and the pastor read during our wedding ceremony.  My general attitude has changed over the last 9 1/2 years, but these words still resonate in my heart. 

"Very few of us have trouble understanding the concept of wives serving their husbands.  Often times though, we are confused about what it means for a husband to be the head of a household.  This passage radically changes our understanding of what a husbands authority really entails.  By comparing a husband's relationship with his wife to Jesus' relationship with the church, all ideas of domination and entitlement are removed.  All authority in Heaven and earth were at Jesus' disposal, yet it was manifested on his knees.  The Master humbled himself and became the servant by washing his followers feet.  This is the example husbands are commanded to follow and  that is why this event (my washing of Laura's feet) has just taken place." I fail daily at this, but the spirit of these words still resonated in my brain, and weighs on my heart.  I have striven, am striving, and will continue to strive to leave my sense of entitlement at the door.  This has been a great reminder over the past month or so as I attempt to support Laura during a difficult time - attempting to check my selfishness, and frustrations.  

Piaget's Indictment of children's and youth ministry programs

According to Estep and Kim (2010), “It seems apparent the Christian education community maintains that social science theories provide a valuable lens through which to conceptualize an approach toward Christian formation” (p. 52).  What exactly is a theory?  What is a developmental theory, and how are these theories helpful to Christian ministry?

What Makes a Theory?

In its broadest and ideal sense, a theory is “a set of interconnected statements – definitions, axioms, postulates, hypothetical constructs, intervening variables, laws, hypotheses, and so on…The function of the set of interconnected statements is to describe unobservable structures, mechanisms, or processes and to relate them to each other and to observable events” (Miller 2002, p. 3).  A scientific theory attempts to explain unobservable events/changes by connecting them to other observable events. How does this relate to developmental theory?

According to Seifert and Hoffnung (2000), “human development refers to long-term changes that occurr during a person’s lifetime and the patterns of these changes” (p. 35).  Developmental theories, then, are attempts to predict, identify, and map out these long-term changes.  Miller (2002) asserts “What is critical about a developmental theory is that it focuses on change over time” (p. 5).  Developmental theory attempts to interpret the changes that take place during the human maturation process.  These theories usually have stages, to which an individual belongs, based on where they are in the process.  These stages are often broken up based on the age of individuals.  

 

Piaget

According to Epstein (2010) Jean Piaget was, “arguably, one of the two or three most eminent and influential scientists in the history of psychology” (p. 163).  Piaget’s Cognitive theory claimed “that children’s thinking develops in a series of increasingly complex stages, or periods, each of which incorporates and revises those that precede it” (Seifert and Hoffnung, 2000, p. 51).  Piaget identified four stages: sensorimotor – coordination of sensory and motor activity (0- 2 years), preoperational – language and symbolic representation (2-7 years), concrete operational – solution of concrete problems (7-11 years), and formal operation – systematic solution of problems (7-11 years) (Seifert and Hoffnung, 2000, p. 53).  Essentially Piaget’s Cognitive Theory helps us understand how individuals of all ages think, and what kind of information they are able to process.  

Ministry Implications

A basic understanding of developmental theory has positive implications for ministry, particularly when ministering to children and youth.  Keeley (2010) posits, “As we think about faith formation, it is helpful to think about what impact development might have on the way people interact with our ministry.  So what does Piaget’s Cognitive Theory have to offer those in Christian ministry?  Wilhoit and Detonni (1995) note, “human beings are integrated wholes” (p. 35).  The faith development of an individual is dependent upon that person’s developmental stages.  A person’s physical, emotional, and cognitive stages all have bearing on his or her spiritual formation. 

Wilhoit and Detonni (1995) point out, “Teachers cannot teach something that is developmentally above learners, no matter how much the teachers attempt to ‘get them to learn it.’  No amount of teaching of five-year-olds will produce children capable of abstract theological thought” (p. 35).   Piaget’s cognitive stages show how many churches are missing the developmental mark with their Christian Education. 

The preoperational stage, for example, shows us that children as young as two year of age are capable of learning and articulating well known stories from the bible.  Most churches do not start the process of formal Christian Education until age four.  Additionally this stage claims that children are not ready to apply biblical content prescriptively in their lives until age seven, yet most published preschool and early elementary curriculum attempt to do just that  – present the sacred text prescriptively.  It seems, instead, that that children’s ministry curriculum for this age group should instead focus on learning and articulating the biblical stories.  Prescriptive application should not be a focus until children are seven years old and older (concrete operational stage).

Piaget also claims that adult abstract thinking (formal operational stage) begins when an individual is as young as eleven.  This suggests that we are selling adolescents in the church short.  It appears that middle school and high school students are capable of learning and wrestling with theological issues and doctrinal claims.  It also appears that students this age are ready to personally assimilate these complex and abstract teachings in their lives.  In contrast, much of today’s youth curriculum seek to spoon-feed adolescents pre-packaged, bite sized “Christian prescriptions.”  Indicting research abounds concerning the church’s failure to communicate the Christian message to children and youth in a way that leads to life-long transformation.  I quick look at Piaget’s theory shows that failing to understand the cognitive understanding of young people is at least part of the problem.

Conclusion

What is a developmental theory, and how are these theories helpful to Christian ministry? Developmental theories attempt to interpret the changes that take place during the human maturation process.  An example is Piaget’s cognitive theory which explores how an individual’s thinking develops over time.  Piaget’s theory illuminates how to effectively communicate the gospel to individuals of all ages, as well as highlighting the developmental errors the church is currently making.  

References

Epstein, R. (2010). Teen 2.0: Saving our children and families form the torment of adolescence. Fresno, CA: QuillDriver Books.   

Estep, J. R., & Kim, J. H. (Eds.) (2010). Christian formation: Integrating theology and human development. Nashville, TN: B & H Publishing Group.

Keeley, R. J. (Ed.)(2010). Shaped by God: Twelve essentials for nurturing faith in children, youth, and adults. Grand Rapids, MI: Faith Alive.

Miller, P. H. (2002) Theories of developmental psychology (4th ed.). New York, NY: Worth.

Seifert, K. L., & Hoffnung, R. J. (2000). Child and adolescent development (5th ed.). Boston, MA: Houghton Mifflin.  

Wilhoit, J. C., & Dettoni, J. M. (Eds.) (1995). Nurture that is Christian: Developmental perspectives on Christian education. Grand Rapids, MI: BridgePoint Books.

Imago Dei

Then God said, “Let us make human beings in our own image, to be like us.  They will reign over the fish in the sea, the birds the sky, the livestock, all the wild animals on the earth, and the small animals along the ground.” So God created in his own image.  In the image of God he created them; male and female he created them.  Genesis 1:26 and 27. 


Defining Imago Dei
Estep and Kim (2010) state, “We are human because we are made in the image of God…The imago Dei is the definitive mark of our maker” (p. 11).  Humanity, men and women resemble in some small way, the Triune God.  According to Migliore (2004) the Imago Die has been understood by some to mean that humans have a “physical resemblance” in some way to God, for others it is understood in terms of the “rational nature of human beings,” still others understand it in relationship to humanity’s “dominion over the earth.”  Added to the list is “human freedom,” and finally, “human life in relationship” (Migliore, 2004, p. 140-141). 

I, like Migliore (2004), understand imago Dei, above other explanations, in terms relationship with others.  God is love (1 John 4:16), and God’s very nature is triune- is relationship.  Given this reality, it makes sense that humanities ability to love, and our innate desire to be with others is a trait we share with God.  Perhaps this, in part, is why the greatest commandments for humanity are to love God and to love one another (Matthew 22:37-39).  God is love, God exists as a relationship, and God created the universe for the purpose of relationship.  To be made in the image of God then, must include our inherent nature to seek relationship with God, and with one another. 

Ministry Impact
If imago Dei largely means that we are meant to be in relationship with God and others then fostering relationships is a crucial component of faith formation.  Effective Christian ministry connects individuals not only to God, but also with other Christians.  Christian faith formation needs experiences where individuals are ushered into the presence of God, and shared experiences among others.  Children and youth need to be integrated into the greater life of the church.  A deep faith in Christ cannot occur in isolation.     

Impact on Developmental Theory
That every human is created in the image of God means developmental theories cannot marginalize or over simplifying humanity.  For example, as Wilhoit and Detonni (1995) point out, “human beings are integrated wholes” (p. 35).   Everything that makes us human – that makes us made in the image of God.  In regards to imago Dei, effective developmental theories are those that explore the impact relationships with others, and with God, have on the development of individuals.  Theories must never forget the complexities of humanity, those who are “fearfully and wonderfully made” (Psalms 139:14). 

Estep, J. R., & Kim, J. H. (Eds.) (2010). Christian formation: Integrating theology and human development. Nashville, TN: B & H Publishing Group.

Milgore, D.L. (2004).  Faith seeking understanding: An introduction to Christian theology.  2^nd Ed.  Grand Rapids, MI: Eerdmans. 

Wilhoit, J. C., & Dettoni, J. M. (Eds.) (1995). Nurture that is Christian: Developmental perspectives on Christian education. Grand Rapids, MI: BridgePoint Books

Theology 101 - My Take

According to Migliore (2004), “Theology arises from the freedom and responsibility of the Christian community to inquire about its faith in God” (p.1).  As someone with an intellectualist bent, I am personally drawn to such inquiry.  As the Director of Christian Education at a United Methodist Church, I am tasked with helping Christians from my faith community personally enter into the process of theology.  Migliore (2004) rightly posits, “Christian faith is not a blind faith, but a ‘thinking faith.’” (p. 5).  From this perspective, theology, or the study of God, is a task that every Christian should partake in.  My personal call to ministry includes a responsibility to help those I minister to, both as individuals, and as a faith community, enter into the process of theology. 

The Unite Methodist Church has a rich theological heritage tracing back to John Wesley.   The Methodist Church has held traditional “orthodox” views pertaining to the triune God, atonement and etc., but also has a particular focus on certain themes, such as sanctification.  As someone ministering at a United Methodist church, I feel called to revisit this heritage individually, and with those I disciple, to recapture this rich tradition, as well as explore what these theological focuses mean for Christians living in West Michigan in the 21^st Century. 

God

God

            Knowing God.

            According to Migliore (2004), “The starting point of inquiry for the Christian is not self-consciousness but awareness of the reality of God, who is creator and redeemer of all things” (p. 5).  Knowledge of God begins with God’s revelation, not with theological or other rational inquiry.  As a Christian my knowledge of God begins with the belief that Scripture has been inspired by God, and that God has directed the early church in the formation of Christian doctrine.  That God has revealed himself, and that we can know God in part through these revelations, is the foundation that theological inquiry builds upon.    

            God’s Qualities.

            It is through God’s self-revelation that we can know some of God’s attributes, as well as reject attributes assigned to God that are inconsistent with the witness of Scripture.   Logic has been used to ascribe qualities to God that ultimately contradict the revelation of God.  Attributing impassability (immunity to pain) to God, for example, seems logical.  However, scripture paints a picture of a suffering God on multiple occasions (John 11 as an obvious example).  Moreover, according to the Christian faith, the salvation of the world hinges on the suffering of Jesus Christ on the cross.  Migliore (2004) states, “The suffering of the triune God is not a sign of helplessness but a promise of the final victory of compassionate love” (p. 86).  Barth (1959) posits, “The life of Jesus is not a triumph but a humiliation…but it also reveals the mercy in which God has made His own man’s business and consequently his humiliation, failure and suffering, so that it need no longer be (humanity’s) business” (p. 101).  The salvation of God’s creation is not possible in light of a God who would be impassible. Only in the willful vulnerability of the triune God can sin and death be defeated, and creation restored.   

The insistence of the immutability (unchanging) of God is also inconsistent with scripture.  Surely God changed in the process of the incarnation, and what about interaction between God and individuals like Moses, and Abraham?  Clearly, then, God’s true qualities are found in his revelation and not the philosophical inquiry of humans.  Scripture and Creeds are the starting point of discerning the attributes of God.  From these sources we learn that God is eternal, present from the beginning of time.   God is revealed as creator, the giver of life.  God is love, and God is relationship.

            Trinity.

            The most substantial quality of God affirmed by the Christian faith is that God is triune, Father, Son, and Holy Spirit.  According to Migliore, “The starting point or root of Trinitarian faith is the good news of the love of God in Christ that continues to work in the world by the Holy Spirit.  The doctrine of the Trinity is the church’s effort to give coherent expression to this mystery of God’s grace announced in the gospel and experienced in Christian faith” (p. 67). To say that God is triune is not to say that we worship three Gods (tritheism) nor is to say simply state that God has three roles (modalism).  The doctrine of the trinity states that there is one God, and that this God has three distinct “personas”.   According Migliore (2004) though the triune God has three distinct personas, and though each persona has traditionally been assigned specific roles (Father – creation, Son – salvation, Holy Spirit – sanctification, for example), “Every act of God is the act of one triune God” (p. 71). 

God’s Creation

            Goodness of Creation.

            In Genesis chapter one God is pleased with his creation, “it is good”.  It is this understanding of the goodness of creation that calls us to not only value fellow humanity, but creation as a whole.  Migliore posits, “Scripture presents nonhuman creatures as the inseparable companions of humanity in creation, reconciliation, and redemption” (p.97).  All of creation is good in the eyes of God, and all of Creation is called into a dependent relationship with God.  

            Reality and Consequence of Sin.

Just as the goodness of creation is universal, so too is the consequences of sin.  The consequence of sin is not just personal condemnation (Romans 6:23) but also systemic evil and natural disaster.  As Migliore (2004) states “Tyranny, injustice, social breakdown, war and other evil events are not caused by God but have their origin in the creatures’ misuse of their freedom” (p.122).  The reality of evil and the consequence of sin must, however, also be viewed in light of the life, death and resurrection of Jesus Christ.  Karl Barth (1959) eloquently states,

In the Resurrection of Jesus Christ (humanity) is once for all exalted, and appointed to discover with God (their) right against all (their) foes and thus set free to live a new life, in which (they) no longer (have) sin and therefore the curse too, death, the grave and hell, in front of (them) but behind (them) (p.121).  

God ultimately has control over evil, not by forcing his will on creation but through vulnerability and suffering on the cross.  A day will come when evil and pain no longer plague God’s creation

Jesus Christ

Migliore (2004) states, “While Christian theology has many topics to explore, the decisive basis and criterion of all that is says is the person and work of Jesus Christ” (p.163).  The entire Christian faith hinges on the person and work of Christ.

Person of Christ

               Incarnation of Christ.

The incarnation of Christ is a clear starting point for an adequate Christology.  Tennent (2007) rightly points out, “In Jesus Crist God has stepped into real history and into the world he had created as the redeeming Savior” (p.155).  Barth (1959) adds, “The heart of the object of Christian faith is the word of the act in which God from all eternity willed to become (human) in Jesus Christ for our good, and become (human) in time for our good, and will be and remain (human) in eternity for our good” (p. 65).  

This emphasis on a true and complete incarnation of Jesus Christ holds a place of prominence in the Christian faith because the gospel message depends on it.  Migliore posits, “If God in Christ is not present to us in the depths of our human finitude, misery, and godforsakeness then whatever this person may have said or done, he cannot  be the Savior of human beings, who know finitude, misery, and godforsakeness all too well” (p. 175).  Only in true humanness can Christ redeem humanity.

             The Divinity of Christ.

            The first chapter of John’s Gospel reminds us that though Jesus did come to earth in human form, Jesus is also the eternal Word of God, the co-creator of the universe.  Migliore (2004) states, “In Jesus Christ we do not have less than God’s very own presence in our humanity” (p. 177).  Once more, “The concern here is again soteriological.  No human being alone can save us” (Migliore, 2004, p.178).  Christ’s humanity is needed for the redemption of creation, but so too is his divinity.  Additionally, the divinity of Christ also insists that through Christ’s earthly ministry, humanity is given insight into the very character of God.  When Jesus wept for Lazarus’ loved ones (John 11:35), and when he pardoned the adulterous woman (John 8:11) he was revealing attributes of the triune God. 

            Life of Christ.

            That Christ did become human and dwell among us through the incarnation means that Christian theology must address the life of Christ.  As a human in a specific time and place means that the context of Christ’s life must be considered.  Jesus was also fully God at the time of his incarnation meaning that Jesus in human history was still inherently different than the rest of humanity.  He was, to begin with, without sin.  It also means that in spite of his finitude there was something divine about his teaching and his earthly example. 

            Milgiore (2004) argues that even scripture is subject to the revelation of God through the life, death and resurrection of his son (p.40-41).  Jesus’ teaching about the Sabbath, the law and grace are to govern how we understand these themes in scripture.  What Jesus shows us about love and compassion, and what he teaches through stories like the prodigal son, dictates how we understand the triune God, over and above Old Testament scriptural witness.  The life of Christ illuminates both what it means to live faithfully, and the very characterstics of God.   

Work of Christ

            Atonement.

            According to Migliore (2004), “Some of the New Testament metaphors of the work of Christ have been expanded into elaborate theories of atonement” (p. 182).  Migliore (2004) highlights three theories: Christ the Victor, satisfaction, and moral influence, concluding that none of these theories are sufficient in and of themselves (p. 182-186).  John Calvin’s three offices of Christ (prophet, priest, king) offer a more complete understanding of atonement.  Through these three offices atonement includes Christ’s teaching (prophet), crucifixion (priest), and future reign (king).  A complete understanding of atonement must include all these aspects of the son of God.      

            Resurrection of Christ.

            Atonement through Christ rests on his resurrection.  Migliore (2004) rightly proclaims “The resurrection of Christ stands at the center of the New Testament witness…the Christian faith stands or falls with the truth of the resurrection of the crucified Jesus” (p. 191).  This is because all of creation is in need of a savior, a savior who must conquer sin and death.  If Christ were not resurrected than God’s creation is damned to eternal separation from the Creator.  Barth (1959) notes, “(The Resurrection) asserts that not in vain did God humble Himself in His Son” (p. 121).  In the Resurrection sin, death, and defeat are swallowed in victory.  Christ’s Resurrection sets in motion the coming of Christ’s reign. 

Holy Spirit

The Resurrection of Jesus also marks the coming of the great helper, the Holy Spirit.  God’s Spirit sets in motion a great many things, including the saving work that takes place in the lives of Christ’s disciples.

Soteriology

            Justification.

            According to Migliore (2004), “justification is God’s gracious forgiveness of sins that is received by faith alone…That we are justified means that our broken relationships with God has been restored by an act of free grace and forgiveness…God’s act of justification is a free gift and is no way dependent upon us, although it calls for our response” (p.  236). Justification by faith alone brings up the question, if we are justified, does it matter how we live?  The Apostle Paul addresses this question in Romans 13:1-6: 

Well then, should we keep on sinning so that God can show us more and more of his wonderful grace? Of course not! Since we have died to sin, how can we continue to live in it? Or have you forgotten that when we were joined with Christ Jesus in baptism, we joined him in his death? For we died and were buried with Christ by baptism. And just as Christ was raised from the dead by the glorious power of the Father, now we also may live new lives.  Since we have been united with him in his death, we will also be raised to life as he was.  We know that our old sinful selves were crucified with Christ so that sin might lose its power in our lives. We are no longer slaves to sin (NLT). 

            Sanctification.

            It is helpful for us to address the inseparable nature of justification and sanctification.  Migliore (2004) highlights Calvin’s understanding of a two-fold grace through Christ; justification and sanctification.  Sanctification, like justification requires a response.  What does that response look like?  Does it mean that sanctification comes by our best efforts to live as God intends?  We can once again turn to Paul’s writings to address these questions.  In Galatians 5:3-6 Paul responses to the belief that gentile Christians need to be circumcises by stating:

I’ll say it again. If you are trying to find favor with God by being circumcised, you must obey every regulation in the whole law of Moses. For if you are trying to make yourselves right with God by keeping the law, you have been cut off from Christ! You have fallen away from God’s grace.  But we who live by the Spirit eagerly wait to receive by faith the righteousness God has promised to us. For when we place our faith in Christ Jesus, there is no benefit in being circumcised or being uncircumcised. What is important is faith expressing itself in love (NLT).

Sanctification, like justification, is received by grace through faith.  The response needed is not change created by our effort, but rather, an intentional act of being receptive to God’s transformational grace.  Addressing the spiritual disciplines Foster (1998) states, “The Disciplines are God’s way of getting us into the ground; they put us where he can work within us and transform us…We must always remember that the path does not produce the change; it only places us where the change can occur.  This is the path of disciplined grace” (p. 7-8). 

Ecclesiology

            The Holy Spirit’s work goes beyond the saving work of sanctification and justification in the life of the individual.  The Spirit’s work is also ecclesial.  The Spirit empowers the church to do its work.   

            The Nature of the Church.

            According to Migliore (2004), “The church is called to be the beginning of new human life in relationship, solidarity, and friendship beyond all privatism, classism, racism, and sexism” (p.251).   The church is the revelation of God and his redemptive plan.  It calls us into communion with the triune God and fellow creation.  It is within the context of Christian community that Christians learn to love God and fellow humanity (Matthew 22:37-38). 

            The Spirit’s work within the individual and within the community is simultaneous.  It is within the context of the church that the believer is best suited to worship and serve God.  The Christian life comes most naturally within the context of community.  Bonhoeffer (1954) points out, “The physical presence of other Christians is the source of incomparable joy and strength to the believer” (19).  It is the church that both calls and empowers the individual to be a part of God’s mission.

            The Church’s Mission.

Migliore (2004) states, “The church is called to mission.  The church does not exist for itself alone any more than God has chosen to exist for God alone.  Because the triune God is a missionary God, the church is called to be a mission church rooted in the Trinitarian missions” (p. 265).  Tennent (2007) seconds the connection between God’s mission and the mission of the church stating, “we must not forget that we cannot have a Christ-centered theology of mission that does not place the church at the center  of Christ’s redemptive plan” (p. 215).  Jesus Christ broke into human history to set God’s mission into motion.  Before returning to the Father he revealed that his followers also had a role in God’s mission (Matthew 28:19-20).  It was that call and the working of the Holy Spirit that brought the church into existence (Acts 2).   The church exists, at least in part, to be a part of God’s redemptive work until its completion, at the return of Christ.

The church’s role in God’s mission serves as an indictment every time a local congregation is more interested in being comfortable and “homey” – what I like to call, “church as country club” – than in making disciples.  The church is called to a mission, not called to customer service and self-help.  The church’s mission reminds the church that we our “resident aliens” and that we are called to live counter-culturally (Hauerwas and Willimon, 1989). 

Tennent (2007) stresses, “the importance of the relationship between soteriology and ecclesiology” (p. 214).  Scriptural witness will not allow us to deny the connection between soteriology and ecclesiology.  The triune God will not allow us to deny the church’s role in God’s mission.  God created us to be in relationship with one another, and a natural interaction of these relationships is communicating (sharing) the good news of Jesus Christ.  God’s mission is the revelation of the ultimate good news, the redemption of creation.  The church’s mission is to do what comes naturally to those created in God’s image and redeemed by God’s grace.  Scripture, history, reason, and personal experiences of conversion all attest to this reality. 

            Sacraments and the Church.

            Migliore (2004) states, “Sacraments are ‘visible words,’ embodiments of grace, enacted testimonies to the love of God in Jesus Christ… Sacraments are palpable enactments of the gospel by means of which the Spirit of God confirms to us the forgiving, renewing, and promising love of God in Jesus Christ and enlivens us in faith, hope, and love” (p.279-280).   The sacraments remind the individuals of the church of their identity and mission.  The sacraments invite individuals into the ecclesial community and a life of discipleship and into the saving work of the triune God.    

            The sacraments serve as a tangible revelation of God’s love and work.  God’s story is filled with examples of such tangible revelation.  It can be seen in God’s walks in the garden (Genesis 3:8), God’s visit with Abraham (Genesis 18), the burning bush (Exodus 3), and ultimately in the incarnation of Jesus Christ.  Faith may be belief in the things unseen, but God graces us with physical symbols of the unseen world.  

Eschatology

            One of the most powerful unseen hopes that is symbolized by the sacraments is the triune God’s work in the eschaton.  The church is called to take part in God’s mission, but God’s mission is brought to completion by God alone.

            Return of Christ.

            The church is not able to bring God’s work to completion; this is only possible with Christ’s return to earth.  So the church waits expectantly for Christ to finish what he set in motion.  Barth (1959) states, “The Church’s recollection is also its expectation, and its message for the world is also the world’s hope” (p. 153).  The Christ that the church professes is the same who will come again to redeem all of creation.      

            Resurrection of the Body.

The so called “Christian” understanding of eternal life is clearly more Hellenistic than Hebrew.  The scripture witness of the resurrection of the dead has been tainted by the patristic fathers’ attempts to justify that Christian faith by drawing parallels between Christianity and the philosophy of the day.  I also know that the Hebrew word that we translate as soul (nephesh), actually means hunger, or more literally throat.  According to God’s written Word, our eternal nature is our innate desire to be connected with God, not a floating, glowing orb.  Both the Apostles’ Creed and the Apostle Paul (I Corinthians 15:35-44) clearly state that the resurrection of the dead is a bodily one.  Migliore (2004) posits, “Resurrection is an apocalyptic image symbolizing the holistic and inclusive character of Christian hope” (p. 344).  We will be perfected spiritually, emotionally, mentally and physically when Christ returns.  Our existence will be a completed one, but not necessarily an entirely new one. 

            Dwelling with the Triune God. 

            There is scriptural support for our eternal existence to place on earth.  According to Revelation 21:2 The New Jerusalem comes down from heaven, implying that it comes to earth.  The third verse of Revelation 21 states that at the eschaton God’s home will be with his people, again implying somewhere else than in heaven.  The crucial point, however, is not the specifics of eternal life, but rather who it is spent with.  Migliore posits, “The symbols of the consummated reign of God, or the new heaven and new earth point to the fulfillment of reconciliation and the everlasting life in depth of fellowship with the triune God” (p. 346).  The triune God will dwell among us, for eternity.  This is the fulfillment of what is promised in the gospel though Jesus Christ. This is the good news that we expectantly wait for.  

Conclusion

According to Migliore, “Human life ceases to be human not when we do not have all the answers, but when we no longer have the courage to ask the really important questions” (p. 6).  Of the utmost importance are the questions “Who is God” and “what does that mean for the individual and the community of faith.”  Seeking understanding does not in itself draw us closer to God and into God’s work, but it is a necessary step to do just that.  It is for this reason that everyone who seeks to follow God must engage in theology. 

References

Barth, K. (1959).  Dogmatics in outline. New York, NY: Harper.  

Bonhoeffer, D. (1954). Life Together. New York, NY: Harper & Row. 

Haurerwas, S. and Willimon, W. H. (1989). Resident Aliens.  Nashville, TN: Abingdon Press.

Migliore, D.L. (2004).  Faith seeking understanding: An introduction to Christian theology.  2^nd Ed.  Grand Rapids, MI: Eerdmans. 

Tennent, T. C. (2007).  Theology in the context of world Christianity.  Grand Rapids, MI: Zondervan. 

Sermon: The woman caught in adultery - John 8:2-11

Intro

Before we look at today’s story, I challenged you guys to get familiar with the theme verse for the weekend, to memorize it, right?  Is there anyone who can come up here and recite Matthew 16:24 tonight?

“Then Jesus said to his disciples, ‘Whoever wants to be my disciple must deny themselves and take up their cross and follow me.’”  Very good!  Let’s give him/her a hand.  You can have a seat.  The them for the weekend is what? (Follow Me)  Right, so this morning we asked and hopefully answered the question, “Is it worth being a disciple?  Is God a God who is worth following?  “Tonight we are going to look at the question, “who can be a disciple.”  But before we get started, I have something to show you.   

Object Lesson

Can you all see what I have my hand?  What is it (A rock).  That’s right.  I have two boys, 7 and 5, and for my boys, rocks can be hours of entertainment.  They collect them, they through them in the water, they hit things with them, you get the idea. 

In biblical times rocks had different uses, didn’t they?  Think about the story of David and Goliath, what did David use stones for?  (As a weapon)  Right,  in the story we are about to look at stones were used for something else, judgment…a little something like this…(Movie clip from Saved: 39:15 - 41:05)

This is a pretty crazy scenario – but Christians are sometimes known as being judgmental aren’t they?  Today’s story shows that things weren’t that different 2,000 years ago.  Let’s take a look at tonight’s story

The Text: John 8: 2-11

Read (or have student read)

John 8:2-11New Living Translation (NLT)

² but early the next morning he was back again at the Temple. A crowd soon gathered, and he sat down and taught them. ³ As he was speaking, the teachers of religious law and the Pharisees brought a woman who had been caught in the act of adultery. They put her in front of the crowd.

⁴ “Teacher,” they said to Jesus, “this woman was caught in the act of adultery. ⁵ The law of Moses says to stone her. What do you say?”

⁶ They were trying to trap him into saying something they could use against him, but Jesus stooped down and wrote in the dust with his finger. ⁷ They kept demanding an answer, so he stood up again and said, “All right, but let the one who has never sinned throw the first stone!” ⁸ Then he stooped down again and wrote in the dust.

⁹ When the accusers heard this, they slipped away one by one, beginning with the oldest, until only Jesus was left in the middle of the crowd with the woman. ¹⁰ Then Jesus stood up again and said to the woman, “Where are your accusers? Didn’t even one of them condemn you?”

¹¹ “No, Lord,” she said.

And Jesus said, “Neither do I. Go and sin no more.”

Caught in the act!  That is what has just happened here, isn’t it?  This woman’s darkest secret sin has just become a public spectacle.  Can you imagine?  We don’t know how this whole thing went down, but we can speculate can’t we?  Did this whole mob of religious dudes break down the door, grab this woman, and drag her into the streets.  Probably.  She was probably called names, maybe she was hit.  I am sure she wasn’t led nicely.  I bet her experience might have even been a little like Jesus’ before he was crucified… 

But what is motivating the scribes and the Pharisees? Is it really a love of scripture or the righteous law of God, or the preservation of marriage? No, it is to trap Jesus because he threatens them. What is he threatening? He is threatening their power, their authority, and their position in the culture. The truth is, these religious leaders don’t really care about this woman or her sin.  They are using her like an object, like a pawn.  What is interesting about that is most sexual sin at the deepest level, has to do with treating other’s or ourselves as something less than God intended us to be.

So these Pharisees have set a trap for Jesus.  They think they have him.  It’s a lose, lose situation.  If he say’s “don’t stone her” he is breaking Jewish law.  If he says “go ahead” he is tainting the image of who he is, and perhaps worse, be is breaking Roman law.  A death sentence could not occur without the approval of the Roman government.     So Jesus is in trouble, and the Pharisees are excited to see him fall on his face.  And they don’t mind taking this poor woman’s life in the process. 

So the woman is placed in front of a mob of people with her sins, and maybe her body on full display.  Maybe she was pushed on the ground; she was definitely treated like trash.  And these Pharisees can hardly wait for Jesus to self-destruct.  They are standing there, they already have stones in their hands.  They want to see Jesus sweat; they want to see him fail.  But instead, cool as a cucumber, Jesus stoops down and starts writing in the sand with his finger (act this out).

Fun fact, this is the only time in scripture that Jesus writes.   We don’t know what he is writing, maybe he is listing the sins of the Pharisees, maybe he’s listing their girlfriend’s names, or maybe he is buying time so the situation can calm down a little.  He might be trying to take some of the attention off this poor woman and place it on himself and the Pharisees.  Maybe he is writing, “Where-is-the-dude?” do you all wonder about that too?  I mean, technically, the law says that the guy involved should be stoned too.  It’s just another example of the double standard about guys and girls on the issue of sexual sin isn’t it?  Can I get an amen ladies?!

Whatever he was writing, the Pharisees were ignoring it.  They were getting frantic; they were excited to see Jesus crash and burn!  They persisted, they were forcing Jesus to make an answer, and no matter what answer he gives, it will be the wrong one. 

Instead Jesus stands up and spoils their fun, stating “let the one who has never sinned throw the first stone!” And the wind is knocked out of their sails.  What just happened? Jesus has managed to turn the tables, and the Pharisees are forced to recognize their own imperfections.  One by one the Pharisees admit defeat and leave. 

So now, this woman is left with Jesus, and maybe the crowd who may have stayed to watch the juicy scene.  So Jesus who is without sin, who has every right to pick up one of those stones (hold in hand again) and beam this woman right in the head, has a choice to make. Jesus doesn’t see the scriptures as a tool to judge others and make himself look good.  So Jesus lets her off the hook, he is not going to judge her.

It’s not that the truth doesn’t matter to Jesus – he acknowledge the woman’s sin and tells her not to repeat it – but Jesus deals with people individually, never as an example of some broader point or an “object lesson.”  Issues and causes are not more important to Jesus than people.

Now, we need to understand that “Go and sin no more” is not a punishment, or a requirement to earn the grace Jesus has given her. It is not a warning either.  Jesus was not saying, “This is a one time, and one time only get out of jail free card, so don’t do it again!”

Instead Jesus’ instruction is a release. This is what Jesus does here for the woman: he releases her from her deadly disease, from her sin.

So what about us? The day and time will come; it may already have come for some of you, when you will be left alone with Jesus.

“Go and sin no more.” These words of Jesus are for each of us; they are words that free us from the soul-destroying powers of the judgment of the Pharisees and the equally soul-destroying actions of the adulterous woman. Many of us have had our darkest secrets exposed.  Maybe that hasn’t happened to you but the guilt and shame and fear is still there.   Maybe, like this woman, we feel hopeless.  We are broken, and we feel that we can’t be fixed.  Perhaps you came here this weekend feeling like there was no hope.

But there is good news; the gospel literally means good news.  Jesus came to earth to live, die, and be raised from the dead to bring the grace given to this woman to everyone!  Jesus does not condemn us. He frees us from condemnation. He frees us just as much from our sin. The one without sin, who alone could condemn, alone took our sin and condemnation from us on the cross. His death frees us and his resurrection gives us a life that can be lived without the death and trap of sin. In John chapter 3 verses 16 and 17 Jesus says, ¹⁶ “For this is how God loved the world: He gave^[a] his one and only Son, so that everyone who believes in him will not perish but have eternal life. ¹⁷ God sent his Son into the world not to judge the world, but to save the world through him.”

I hope you know that tonight.  Jesus offers a gift.  If I offer a gift to you, what has to happen before it is really yours?  (You have to take/receive /accept it).  That’s right!  Tonight Jesus is offering us the gift of forgiveness of sins, the power to live a different life through him, and an eternal life with him. 

So who can be a follower of Jesus, who makes the cut?  Anyone who reaches out and takes Jesus’ gift of salvation.  So tonight I am wondering if you are willing to make that decision, to take the gift that Jesus has for you.  No matter what we’ve done, no matter who much shame we feel, Jesus message is the same, I don’t judge you, I forgive you, live forever with me, and go, and sin no more. 

Right now I am going to say a prayer, and then we are going to sing a few songs, and during that time we are inviting anyone who wants to make that decision, who wants to take that step to come forward and kneel at the alter to play.  There’s nothing magical about coming up front, but Paul tells us in Romans 10:9 “If you openly declare that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.”  Praying at the alter instead of in private is just a good way to declare openly that Jesus is Lord and that we our accepting his gift.  After we our finished singing and everyone has come to the alter I am going to lead us in a salvation prayer.