Tim Chester

12 Principles for a Gospel-Centered Family

UncategorizedJared Kennedy2 Comments

Gospel-Centered Family: becoming the parents God wants you to be by Ed Moll and Tim Chester, (The Good Book Company, 2009).

  1. Your family can show how great it is to live under God's reign of love (Ephesians 6:1-4).
  2. Knowing God is far more important than "succeeding" in life (Deuteronomy 6:4-9)
  3. The biggest obstacle to good discipline is our own selfish hearts (James 4:1-10).
  4. Trying to be a good parent will crush you if you don't embrace grace (Luke 18:9-14).
  5. Addressing the heart matters more than controlling behavior (Colossians 2:20-3:10).
  6. Don't train your child to be a legalist (Luke 15:11-32).
  7. Make sure you enjoy your children (Psalm 127).
  8. Teach your children about God in the context of everyday life (Deuteronomy 11:16-21).
  9. Shape WHAT younger children watch and HOW older children watch (Proverbs 4:1-9).
  10. Teach children to pray by praying with them (Matthew 6:5-15).
  11. We belong to two families (Mark 3:31-35).
  12. Children are not the center of the world (Mark 12:28-34).

Thursday Book Club: Total Church Kids

UncategorizedJared Kennedy1 Comment


Tuesday/Thursday Book Club: Total Church: What Does This Have To Do With Ministry to Children?

It has been a few weeks since I posted a brief review of the book, Total Church, by Tim Chester and Steve Timmis.  At that point, I intentionally put off commenting on chapter 12, which the authors dedicate to the subject, “Children and Young People.”  I wanted to save the chapter for this new weekly feature--the Tuesday/Thursday book club, where I will share a few highlights from what I'm reading during the week.  Here is part 2 of this week's book club.  If you missed it, take a look at part 1.

Total Church Kidsimages

Believing that a message wrapped in pop-culture packaging was the way to attract teens to their flocks, pastors watered down the religious content and boosted the entertainment.  But in recent years churches have begun offering their young people a style of religious instruction grounded in Bible study and teachings about the doctrines of their denomination. Their conversion has been sparked by the recognition that sugar-coated Christianity, popular in the 1980s and early 1990s, has caused growing numbers of kids to turn away not just from attending youth-fellowship activities but from practicing their faith at all (Sonja Steptoe, "In Touch With Jesus," Time magazine, Oct. 31, 2006).

Those are pretty amazing words from Time magazine!  Chester and Timmis think it is a good sign.  Rather than putting a bunch of "hormonal teenagers" in one space, wind them up with energetic games, and then expect them to listen to a Bible talk, our authors suggest (as throughout their little book) that a church's ministry to children and youth begins with the gospel Word and the gospel community:

The key to successful youth work is the Bible.  This is how God does his work in young people.  And the measure of success is not attendance but gospel fruit in their lives (184)

In Chester and Timmis basic aim, there is little with which to argue. But what are the implications?  I count at least 5

(1) There will be different measures of success. Chester and Timmis argue that one should not judge the success of one's youth ministry by the number of attractive activities or the number of kids in attendance, but by gospel faithfulness.  On the surface, I think this is right.  It is trendy in some circles to look down upon "attractional" approaches to youth and children's ministry.  But biblically speaking, there is nothing wrong with being attractional.   The gospel is attractive!  It leads us to celebrate (maybe even to party; see the OT festivals), and often it draws a crowd.  Where the church has gone wrong in the past is that it has partied for pragmatic reasons.  The gospel word and love for the gospel community has not been central in the party.  Yes, the key to success is faithfulness, but faithfulness should lead to attractive celebration--and in youth group this may include pizza and silly games.

(2) Gospel and community will be the attractive thing. This is where the rubber meets the road, and this is where Chester and Timmis are at their best.  In a related article, Timmis states, "[In the household church, there]  is no 'bells, whistles, and bright lights' show to entertain [children and young people].  There is just an ordinary, not very sexy, diverse gospel community of people loving one another and relating to one another. The kids are loved and the young people are discipled. They have people around them who care for them, take an interest in them, bear with them, face up to them, pick them up, and welcome them back when they’ve screwed up.  Of course, you can add to this anything you want in terms of peer groups and big gatherings, but if this isn’t the core of what you do with kids and young people, then don’t be surprised when they lose interest because no matter how sexy your meetings, you can’t begin to compete with the sizzle in the world outside (Timmis, "Children and Young People," The Resurgence).  Children need the church family.  Neither parents nor  youth/children's minister can do the disciple-making alone.  They need the church.

(3) Older Christians will know and intentionally care for youth and children. Chester and Timmis state, "Our experience suggests that more significant than peer relationships are relationships with Christians who are older than the teenagers but not as old as their parents--adults who may not be "youth workers" but who are committed to young people just as they are committed to other people in the church and who model gospel living and make young people feel part of the Christian community" (186-87).  This is really good.  In the house church context, this often occurs in the "family-integrated" house groups.  In larger church settings (like at Sojourn), intentional mentorship--where older believers are paired with younger teens--is a worthy goal.

(4) Youth and children will contribute to the life of the church. When they are more visible, leaders begin to take the presence of young people into account as they plan church life.  "If the Bible is taught with the range of people in the church in mind, then it is more likely to be accessible to non-Christians whenever they are present" (187). "The questions of children, and unbelievers for that matter, force us to move beyond our erudite but superficial answers" (189).

When talking about the contributions of kids to the church body, Chester and Timmis use the same arguments as advocates of the "family integrated church" in America--a movement that dismantles all age-segregation in favor of keeping families toegether in church life.  I've addressed these arguments elsewhere. While the authors are more flexible with their methodology (see below),  I should highlight one area where I strongly disagree.  Chester and Timmis state, "The integration of children into the life of the church is consistent with an understanding of the church as an extended family" (189).  Counting unbelieving children amongst the "family of faith" is unhelpful and potentially dangerous.  It muddies the church's identity and it softens the need for child evangelism.  While I agree that there are advantages to integration, I cannot accept this argument.

(5) Methodolgy will be flexible. Late last year, I quoted Chester and Timmis when reviewing the book Family Driven Faith. Their cautions, which I quoted there, are helpful and balanced.  Some churches will adopt a "family integrated" approach, and I honestly think this works best in a "house church" model.  Others will adopt other methods by which they can equip families:

It is helpful for children to see their parents and others taking the Bible seriously and grappling with it at both the level of understanding and of obedience.  One way of doing this is to have the same teaching program for the children as for the adults.  Each group is then being taught at the level of their understanding, but the church as a whole is being shaped by the gospel.  One church kept the children and adults together for the main teaching session and then had a specific group for children when the congregation broke into application groups (188).

All in all, I'm thankful for Chester and Timmis' chapter.  Each of these five emphases is terribly improtant.  We must measure success by faithfulness.  We must live life together in a way that is attractive.  We must be advocates for mentorship in youth and children's ministry.  We should include children and youth in the life of the larger church community.  We must be faithful to the gospel word and gospel community even as we are flexible with our methods and means.

What do you think of their conclusions?  What implications would you add?

Tuesday Book Club: Chester and Timmis on "Youth Work"

UncategorizedJared Kennedy1 Comment


Tuesday/Thursday Book Club: Total Church: What Does This Have To Do With Ministry to Children?

It has been a few weeks since I posted a brief review of the book, Total Church, by Tim Chester and Steve Timmis.  At that point, I intentionally put off commenting on chapter 12, which the authors dedicate to the subject, “Children and Young People.”  I wanted to save the chapter for this new weekly feature--the Tuesday/Thursday book club, where I will share a few highlights from what I'm reading during the week.  This week, I'll blog through Total Church,  chapter 12, in two parts.

Tim Chester and Steve Timmis are co-founders of The Crowded House, a "house church" planting initiative in Sheffield, UK.  And they are co-directors of the Porterbrook Network, which trains and mentors church planters.   Timmis was also recently named the Western Europe director of the Acts 29 Church Planting Network.

On "Youth Work"

Chester and Timmis begin their chapter by highlighting a haunting statistic from the 1998 English (British) Church Attendance Survey: “Around 1000 young people walk out of the door of churches in the UK each week, never to return” (181).  Statistics like these are leading many—including Chester and Timmis—to “reassess humbly our approach to ministry among children and young people” (181).

Chester and Timmis begin their assessment with a “cursory consideration of changing cultural attitudes toward youngimages people.”  The authors review what they describe as the rise of “youth culture” in the Western world.  They trace the “invention of teenagers” from Robert Raikes’ Sunday Schools and the founding of the YMCA (1884) through G. Stanley Hall’s theories of adolescence. For a more in depth historical review, see the essay, “Historical Contexts in Family Ministry,” chapter 3 in Perspectives on Family Ministry, ed. Timothy Paul Jones, (B & H Academic, forthcoming).

Chester and Timmis argue that it was with the boomer generation after the Second World War that “both youth as a concept and youth work really come into their own.”  At the capstone of their survey is the British Albermarle Committee report (1960).  “Investment in professional youth workers and the development of you centers followed [this report], encouraging young people to cohere as a distinct group” (182). Since the 1960s, Christian youth work has “essentially mirrored” the report's findings--with youth groups that cohere around a series of fun activities and events.

In recent years, assumptions about "youth work" and "youth culture" have been questioned.  Chester and Timmis state, “Contemporary evidence suggests that the majority of young people do not belong to a distinctive subculture” (181).  According to this understanding, youth is not so much an age group as an “aspiration” or “orientation” (181).   And Chester and Timmis question whether or not the church should continue appealing to this aspiration:

Providing fun activities for young people may do some social good. Many parents like it because they fear the alternative.  They would rather have their children in a church than wandering the streets.  But does it nurture young people through the gospel, and does it build Christ's church?  Where it is successful, most of the fruit is borne from activity around the fringes--the relationships that develop and the ad hoc conversations that ensue.  Is there an alternative? (183)

In the second half of their chapter, they offer just such an alternative.  Tune in on Thursday for my review and analysis.

Book Review: Total Church

UncategorizedJared Kennedy3 Comments

Total Church: A Radical Reshaping around Gospel and Community (Re:Lit)Tim Chester and Steve Timmis.  Total Church: A Radical Reshaping Around Gospel and Community. Wheaton, IL: Re:Lit/Crossway, 2008.  224pp.  $15.99. Tim Chester and Steve Timmis believe that the gospel is a word that works.  And this word works  in church community.  They state clearly in the introduction to Total Church that these two principles, gospel and community, must shape the way we "do church" (15).

Total Church's dual message of gospel and community addresses two major audiences.  On the one hand, there is conservative evangelicalism, which places "a proper emphasis on the gospel or on the word" (16).  On the other hand are proponents of the so-called emerging church, who "emphasize the importance of community" (16). Both groups suspect the other is weak where it is strong:

Conservatives worry that the emerging church is soft on truth, too influenced by postmodernism.  The emerging church accuses traditional churches of being too institutional, too program-oriented, often loveless and sometimes harsh (16).

Chester and Timmis are clear that there is a need for change on both sides.  They agree with the emerging church that conservatives often do not 'do truth' well because they neglect community: "Because people are not sharing their lives, truth is not applied and lived out" (17)  They also agree with conservatives that emerging churches "can sometimes be bad at community because they neglect the truth" (17)

The result of this dual critique is a volume dedicated to understanding how both the truth of the gospel and the life of church community intersect in all of ministry--and all of life.  Total Church has two major sections: (1) Gospel and Community in Principle, Chapters 1-2, and (2) Gospel and Community in Practice, Chapters 3-13.

Part 1, Gospel and Community in Principle.

The Gospel. For Chester and Timmis, being gospel-centered means being both word-centered, "because the gospel is a word--the gospel is news, a message," and mission-centered, "because the gospel is a word to be proclaimed--the gospel is good news, a missionary message" (16):

Christianity is word-centered because God rules through his gospel word...  Christianity is mission-centered because God extends his rule through his gospel word...  The gospel is a word; so the church must be word-centered.  The gospel is a missionary word; so the church must be mission-centered (24, 28).

In this way, Chester and Timmis argue that the gospel defines who the church is and what it must do.  The gospel word defines the extent ("when [church leaders] apply the word they are exercising the authority of God himself") and limits ("they have authority only as the teach God's word") of the church's authority (28).  And the gospel makes the church into a missionary people (the "missional cardiogram" questions on page 33 are fantastic!).

Community. The gospel gives the church its' community identity.  God has saved a people for himself--a community of people, not just individuals.  Church is not simply another responsibility for individuals to juggle--along with family, friendships, career, leisure, chores, decisions and money (44).  Instead, the church, that is the community of Christian persons, should be at the center or hub of life.  "[It] defines who I am and gives Christlike shape to my life” (43).

Chester and Timmis recognize the radical nature of this proposition.  They speak the gospel's message of community reconciliation, unity, and identiy as God's people into Western culture, with its "pervasively individualistic worldview" (41).  They suggest, "This is perhaps the most significant "culture gap" that the church has to bridge.  But the church community itself provides the church with its strongest apologetic--being with the church's people should be the most attractive thing about church(49).  After all, as Chester and Timmis state later in the book, "Jesus gives the world the right to judge the sincerity of our profession on the basis of our love for each other” (65).

Part 2, Gospel and Community in Practice.

Chester and Timmis then use the rest of their book to answer the “so what?” question.  What does it look like for a church to be centered around the gospel and community?  Each of the remaining chapters answers the key question:  How should our understanding and practice be reshaped around gospel and community?  Here is a quick run-through of selected chapters.  I've highlighted  some of the most powerful quotes, and I've offered very brief critique.

  • Chapter 3, Evangelism--Gospel and community are central in evangelism.  "The word creates and nourishes the community, while the community proclaims and embodies the word" (55).  "Jesus gives the world the right to judge the sincerity of our profession on the basis of our love for each other” (65).
  • Chapter 4, Social Involvement--The gospel calls us into community with the poor.  "In the culture of first century Palestine, eating was an indication of association and friendship.  Indeed, eating continues to function in this way in most cultures of the world.  Inviting someone to your home for a meal and accepting such an invitation are both signs of communal bonds" (70).  "Jesus' eating with sinners is a wonderful declaration of the riches of God's grace.  But notice how this grace plays out in practice.  It results in Jesus spending time with the despised and marginalized.  It means Jesus has time for the needy.  They are his priority" (73).  In our ministry to the poor, gospel word and gospel mission (deeds) are inseparable.  "Luke's gospel, which has the most to say about the poor and the inclusion of the marginalized within the Christian community, is also the Gospel that has the most to say about the centrality and sufficiency of God's word" (77).  "Part of our evangelism to the rich is our evangelism to the needy.  We subvert their preoccupation with power and success as they see us loving the unlovely" (73).
  • Chapter 5, Chruch Planting--  "Church planting puts mission at the heart of the church and the church at the heart of mission" (85).  This vision shapes our theology and our church structures.  "Mission can no longer be looked at as one branch of theology.  All theology must be missionary in its orientation.  We need the same reorientation as churches.  We are in a a missionary situation and all that we do must be missionary" (86).  "As they grew, the apostolic churches became networks of small communities rather than one large group, to safeguard apostolic principles of church life" (93).  I would offer some mild critique here.  Chester and Timmis really emphasize smaller gatherings and put a lot of weight on the New Testament term "household" (91-94).  While house churches were certainly normative, both Jesus and the apostles also gave  attention to preaching in larger gatherings--not only the hall of Tyrannus (Acts 20:20) as the authors' note (92) but also the Jewish synagogues (Matthew 4:23; 9:35; Acts 13:5, 14; etc.).
  • Chapter 7, Discipleship and Training--The gospel remains central to all Chrisitan discipleship.  "We continue to "evangelize" one another as Christians because it continues to be the gospel message with which we exhort and encourage one another" (111-112).  "All too often people equate being word-centered with being sermon-centered.  People argue for sermons by arguing for teh centrality of God's word, assuming that word and the sermon are synonymous in Christian practice...  Our contention is that being word-centered is so much more than being sermon-centered" (114).  "We have found in our context that most learning and training takes place not through programmed teaching or training courses but in unplanned conversations--talking about life, talking about ministry, talking about problems" (118).  I totally agree, but gospel ministry in all of life should not detract from preaching itself.  After all, Paul's primary instruction to Timothy was to "preach the Word" (2 Timothy 4:1-2).  In this context, preaching can't be limited to "discussion, dialogue, or debate" with unbelievers.  Rather, Paul clearly defines it as "correcting, rebuking, and encouraging"--activity that seems to be primarily directed toward the church community.  While Chester and Timmis' emphasis on discussion, dialogue, and debate with unbelievers is welcome, their exegetical argument (particularly the interpretation of Acts 20:7 on page 114) seems a bit strained--and much too limiting.
  • Chapter 8, Pastoral Care--Chester and Timmis advocate a biblical approach to care that upholds a strong belief in the sufficiency of Scripture to address all issues in life.  "The term spiritual is not simply another category alongside biological, physical, environmental, upbringing, or relationships.  Each of those forms of suffering, passive or active, is always and at some point a spiritual and theological issue" (135).
  • Chapter 10, Theology--"Restoring biblical theology to its true home in the believing, missionary community is at once a far more accessible and a far more demanding enterprise.  It demands of us that our Bible teachign should always look to explore the missionary implications of a passage--to make the truth plain and to make it real" (157).

Total Church is a though-provoking book that I highly recommend.  But what does all of this have to do with children's ministry.  The answer is "everything."  Chester and Timmis dedicate chapter 12 of their book to "Children and Young People."  In a future post, I'll take time to look through that chapter with more care.

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