MY PHILOSOPHY FOR LEADING AND TRAINING POSTMODERN THINKERS

Post-Seminar Paper

Presented to the Faculty of

Golden Gate Baptist Theological Seminary

In Partial Fulfillment

of the Requirements for the Degree

Doctor of Ministry

Theory and Practice of Ministry and Leadership DM 411

Spiritual Leadership Track 2007

by

Steven M. Young

August 24, 2007

 For over twenty years, I have worked with the younger generation; first as a youth

minister in several churches, then as a trainer of youth leadership, and finally, as a

missionary to university students in Mexico. I have an increasing confidence that this

demographic holds the potential for much more impact in the world than many of the

generations preceding them. For years, I have alleged, “If you can win the hearts of

young people, they have the rest of their lives to give in service to our Lord.”

Strategically, it makes sense to invest time and effort in these young lives.

Several years ago, we had a young woman working with us in Mexico. Time

after time, it seemed that we were always in conflict with her. Certainly, she was

speaking English and I understood all the words, but most of the time her meaning

escaped me. When she used common words like community and authenticity, I began to

understand that her definitions of these words were brimming with meaning in ways I had

never encountered. It was a very frustrating year-and-a-half for us all.

One new term kept coming up in our conversations—postmodernism. I am sure I

had heard the term before, but never had I been forced to ferret out a meaning. My

conversations with this young coworker prompted me to begin a personal quest to

understand this word and the implications it had on my life and ministry. I now consider

that period as a wonderful time of transition and discovery. What I thought was a simple

search for knowledge became my life’s pursuit of another land—another culture. This

paper (and my involvement in the Doctor of Ministry program) is a result that journey.

1
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Building My Theory

In my journey outside the safety of modernity’s castle walls, I found a land very

different from my own. Truly, this new territory was a distinct culture in every aspect

imaginable. I have found in postmodernism not only differences in language, values, and

ideas, but also very real differences in the way people think and view the world. Many

times, their manner of thinking was completely juxtaposed to my own thought processes.

Just as I had had to learn the culture of Mexico intentionally, I found myself in a forced

learning program to learn the culture of postmodernism.

A Description of the Postmodern Thinker

The values of the postmodern culture are distinctive from those of the modern.

Postmodernists value mystery over certainly, poetry over prose, art over mathematics,

experience over knowledge, history over science, groups over individuals and MTV over

CNN. Entire books have been written in the attempt to distinguish those characteristics,

which are truly postmodern. I will attempt now to touch lightly only on a few of the

traits which have a direct bearing on the topic of this paper: truth, authority, relationship,

and discovery.

Truth

Conservative evangelical circles seem to have colored the idea of postmodernism

with dark shades of distrust. The word anathema can be heard in many statements

referring to postmodernism. One of the stones thrown at postmodernism is labeled

relativism in reference to the idea that postmodernists see truth not as absolute, but

relative to each individual and each circumstance. These stone throwers would say that
 3
postmodernists have a low view of truth. David Wells, professor at Gordon-Conwell

Theological Seminary, notes: “Today, the great majority of Americans do not believe in

the existence of truth which is absolute and enduring and to which appeal can be made.”1

At the risk of sounding arrogant, I have a different perspective. What if

postmodernists have an incredibly high view of truth but a correspondingly low view of

humanity? As I have spoken with postmodernists in the university setting, I have found

those who believe that truth does indeed exist, but they also believe that it is so high and

removed that it is not humanly possible to be reached. Brian McLaren explains further:

What postmodern people tend to reject is not absolute truth, but absolute
knowledge. In addition, to the degree we seek to defend absolute knowledge, we
show ourselves to be defenders not of biblical faith (which repeatedly affirms that
we “know in part”) but of modern rationalism (which displays an overconfidence
about its autonomous powers of knowledge that is hard to overexaggerate).2

As a postmodern person views history, she notes the terrible atrocities done in the

name of “truth.” Those world leaders who declared their version of the truth to be the

only truth—Hitler, Mussolini, Stalin, the papal inquisitors—used horrific means to see

that everyone who disagreed with their version was crushed by force.

Authority

The scheme of truth being used as a battering ram against people and for political

purposes has caused postmodernists also to distrust authority. In times past, authority

came with a certain level of trust. I was taught as a child: “The policeman is your

friend.” Politicians and other governmental officials were called public servants.

1
David F. Wells, Above All Earthly Pow'rs: Christ in a Postmodern World
(Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 2005), 85.
2
Brian D. McLaren, The Church on the Other Side: Doing Ministry in the
Postmodern Matrix (Grand Rapids, Mich.: Zondervan, 2000), 166.
 4
Authority, in the postmodern arena, is not bestowed carte blanche to the position-holder.

He is held suspect until proven otherwise. They think: “Who are you to tell me what to

do or to believe!” Trust is not implicit to the office held; it must be earned over time and

through personal relationship.

Relationship

The next concept in this chain of postmodern values is the supreme importance

placed on interpersonal relationships. The notion here is not equal to the recent modern

construct of teamwork, but rather a tight-knit network of friendships described by the

newly defined, pregnant-with-meaning postmodern word “community.” The closest

similitude found in Christian vocabulary is the word fellowship. It indicates a sharing of

lives—friendships to the nth degree.

This thought is linked with the postmodernists’ own search for illusive and

transcendental truth. Although they believe it is impossible for a human being to reach

ultimate truth itself, a group of people working together has a much stronger chance of

approaching truth than any one individual working alone. The word synergy3 comes

closest to describing this concept.

Discovery

Linked strongly with this web of ideas is the postmodernists’ need for discovery.

Since anyone announcing their exclusive hold on the truth is suspect from the beginning,

3
"Combined effort being greater than parts: the working together of two or
more people, organizations, or things, especially when the result is greater than the sum
of their individual effects or capabilities." As found in http://encarta.msn.com/dictionary,
2007, "Synergy," http://encarta.msn.com/dictionary_1861717766/synergy.html.
(accessed August 24, 2007).
 5
postmodernists value the discovery of truth over and above the unquestionable

impartation of truth. Those who have worked with younger people will acknowledge this

suggestion readily. We have instructed teachers for several years to engage their classes

instead of lecture to them. Those who have heeded the advice have found students who

retain more in the discovery method than in the spoon-fed method.4

The Problem with Current Leadership Models and Training Methods

If we are able to continue thinking of the postmodern landscape as a new culture

—just as we think of Taiwan and Afghanistan as new cultures—many of the novel ideas I

am presenting will not seem as strange. No one would argue in today’s missiological

circles that for an American to go to Africa to begin an American church is ludicrous and

counterproductive. One would quickly suggest: “Certainly, you must begin an African

church instead; or better yet, help the Africans to build an African church!” If this were

indeed my endeavor, I would need to determine firstly what an African church should

look like. Once decided, I would then have to determine just how to train Africans to

begin such a church. “Just how do Africans learn best? What style of instruction do they

use presently, and how can I utilize that style myself to pass on this information?”

As we consider the postmodern culture, I believe that both the goals and the

methods for building new leaders for this generation need to be examined and evaluated.

We must ask the same question: “Just how do postmodernists learn the best? What style

of instruction do they use presently, and how can I utilize that style myself to pass on this

4
[Unknown Interviewer], Q&A Interview with Clyde F. (Kipp) Herreid
[newspaper on-line] (Amherst, NY: University of Buffalo Reporter, 2004, accessed 22
August 2007); available from http://www.buffalo.edu/reporter/vol35/vol35n25/
columns/qa.html; Internet.
 6
information?”

Several years ago, I saw a picture of a bridge over the Choluteca River in

Honduras after hurricane Mitch had blown through.5 Interestingly enough, although the

bridge had survived the flooding, it was completely unusable. The force of the torrential

rainfall had changed the course of the river so that it no longer flowed beneath the bridge,

but bypassed it altogether.

The problem with the current system of instruction is not that it is incorrect or

defective in any way; it is simply designed for use in another culture. It cannot be

blamed for the changes that have occurred around it.

Perhaps some highly motivated postmodern leaders will use what they can find,

adapt to the modern methods, and then translate them in their heads to be used in

postmodern contexts. However, many postmodernists are not that motivated. They do

not see the value of scaling the modernist cultural walls in front of them. What they need

is more than a translation; they need their own version. What must be developed is a

method for training postmodern leaders in a style of leadership to which they respond.

Additionally, the method for training postmodernists must take into account the different

learning styles found within the postmodern culture. I suggest that this new paradigm of

leadership and this new training method will be very different from their modern

counterparts.

A Proposed Means as the Solution

Allow me to describe how these new ideas would look. I will explain the ideas

here and then offer theological rationale and any further implications later.

5
See APPENDIX 1 on page 21 for the picture.
 7
Leading Postmodern Thinkers

One who leads postmodernists must be relational in her leading. She must know

the names of those she leads. She must know their families, interests, and concerns.

Equally as important: they must know that she knows them.

One who leads postmodernists must grow along with the group. He must be a

“fellow journeyer;” perhaps only a few steps ahead of the others. He needs to share the

difficulties with the others and lean on their expertise when it outweighs his own.

Always he must consult for other points of view when making decisions. His is not the

only way.

This new type of leader must help the individuals as well as the group as a whole

to discover truths for themselves rather than dispensing them forthright. This will take a

little bit of homework. She must design a way to lead the group down the same path she

has been before in order to discover the same truth she has learned previously. This

method will actually allow the group to fine-tune the beliefs of the leader as well as she

retraces her steps with them.

Training Postmodern Thinkers

The one of the key characteristics of postmodernists, which applies to training, is

the need for discovery. To apply this principle, experiential learning as opposed to

propositional instruction is preferred. Do not just talk, act; do not simply tell, show.

Training for postmodern thinkers must include all the possible senses. Object

lessons, drawings, movies, music, art, photography, and poetry should be used. Still yet,

even these methods might be used only passively for the student to observe. A better

idea is for him to be engaged to participate in these experiences. This method will allow
 8
him to receive their full value. For example, rather than simply analyze art, paint; rather

than just listen to music, play; rather than merely watch a movie, write and direct one.

Discussion must follow every exercise. The group should debrief after each

experience, and even during it if necessary—“What did you learn? What did you feel?

What were you thinking when this happened?” The interaction in the group will help

them all to contribute and work with synergy, propelling the group beyond the sum of its

parts.

The training should take place in different settings, not merely in a classroom.

When discussing caring for others, visit a nursing home or a hospital. When talking

about family, visit a playground or a maternity ward. They should learn life lessons from

life’s experiences themselves; not just second-hand ones from a book or a movie.

Postmodern Thinkers Leading and Training Other Postmodern Thinkers

The leader of leaders must set the example for vulnerability. The more deeply she

shares, the more deeper still her trainees will bare their hearts. Milfred Minatrea, in his

book Shaped By God’s Heart, emphasized the need for the leader first to be formed from

within by forging a “deep intimacy with God,” personal humility, and seeing God’s

purpose in her own pain.6

He must share his struggles from the past and how he understands God using

those experiences to shape him. To do this, he must have spent extended time in

theological reflection over his life to see more clearly the hand of God over it.

If he can share his story with them, they will see his journey for themselves. They

6
Milfred Minatrea, Shaped By God's Heart: The Passion and Practices of
Missional Churches, Leadership Network (San Francisco, Calif.: Jossey-Bass, 2004),
156-8. [NOTE: I do not know why this page references forces itself to this page.]
 9
will then be able to compare it with their own journey to see if they can recognize the

workings of God in their own lives.

In this way, the leader is able to contribute the truths that God has shown him

without making it a requirement to accept the naked truth without question. The benefits

are at least two-fold: the truth has been “fleshed out” by his life example and also the

stamp of approval of a trusted and respected friend, the leader himself, has been placed

on this new truth.

A Current Example

The student house church (called La Búsqueda, which means “The Search” or

“The Quest” in Spanish) we began a few years ago has a group of six students who

function as the leadership team for the church. These three males and three females seek

to steer the church in the way they feel God is leading. None of them sought a leadership

position and none is highly driven personalities that would cling to the position.

Those who attend La Búsqueda see these individuals as the obvious leaders. No

one is surprised that these were chosen to direct the group. Their lives are characterized

by a sincere devotion to God without pretence. They are not viewed as perfect, but rather

as honest and journeying Christians who have not yet “arrived.” (Phil. 3:12).

Once every so often, usually within spaces of two or three months, the group

decides on a series of topics to discuss in the larger meeting of the church. The group

determines who will be leading on which night. Each member takes his turn directing the

evening topics.

The leaders do not have one person who is the designated leader of the group, but

rather a very real idea of shared leadership. Not everyone agrees with every decision, but
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the atmosphere is open enough that they can disagree agreeably. This form of

community leadership seems to be working well.

Theological Rationale

Since many of today’s Christian leaders see postmodernists as post-Christian and

even anti-Christian, I believe it would be helpful to see the Biblical basis for many of

these aforementioned postmodern characteristics. I propose that not only are these

characteristics thoroughly Christian, but they are actually more characteristic of eastern

cultures than our western one.

Biblical Parallels of Postmodern Characteristics

David, the first king of Israel, exhibited characteristics of a truly postmodern

leader. He was not only a military general, but a poet-songwriter as well. He was “in

touch with his inner self,” as it were, and not afraid to explore his “feminine” side. His

leadership style was one built on relationships of trust and loyalty. David’s “mighty men

of valor” (1 Chron. 12:21-22) served him because of their courageous love for their

master and friend.

John, the beloved disciple of Jesus in the New Testament, demonstrates

characteristics of a postmodern leader. His emphasis on love for others parallels the

emphasis on relationship promoted by today’s postmodern leader. John writes:

“If someone says, ‘I love God,’ and hates his brother, he is a liar; for the one who
does not love his brother whom he has seen, cannot love God whom he has not
seen” (1 John 4:20).

He is seen as a man who is not afraid to touch other men: “John, reclining on

Jesus’ breast” (John 13:23). It is reported that John’s last words in this life were to his
 11
7
disciples in Ephesus imploring them, "Little children, love one another."

Other places in the Bible clearly teach many attitudes and actions that parallel

several postmodern characteristics unmentioned so far in this paper. James’ emphasis on

“true religion” (James 1:27) as one that focuses on widows and orphans parallels the

postmodern concern for social justice. When Paul describes creation as “groaning” as it

waits for that day when it too will be renewed by Christ (Romans 8:19-22), one identifies

the green earth, ecological concerns of today’s postmodernists. The great mysteries

(historically speaking) of theology—the doctrine of the Trinity, divine election and

human free will, the goodness of God and the existence of evil—appeal to the

postmodern mentality which embraces paradox.

Theological Considerations

When one speaks of postmodernism, he must keep in mind several theological

considerations. I will speak here of only five: love, the priesthood of the believer,

Biblical authority, obedience, and personal holiness.

Love

Paramount in the postmodern mind is the idea of love. Certainly love is

considered by everyone to be foremost in Christian teachings as well. John Ortberg

views loving God and loving others as the final goal of all the classic spiritual disciplines.

When asked to identify what the law is about, Jesus’ response was simply “Love
God, love people.” He named a fundamentally different way of identifying who
are the children of God: “Do they love God, and do they love the people who mean

7
Fr. Raymond A. Bucko, St. John the Apostle [journal on-line] (Omaha, NE:
St.Andrei Rublev Icon Studio, 2007, accessed 23 August 2007); available from
http://puffin.creighton.edu/jesuit/andre/john.html; Internet.
 12
8
so much to him?”

This emphasis on the Biblical injunctions to “love one another”9 should be

emphasized as one is speaking with postmodernists. This push toward a deeper

understanding of love will win the hearts of our postmodern friends. Max De Pree, in his

book Leadership is an Art, describes this deeper intentionality:

The signs of outstanding leadership appear primarily among the followers. Are the
followers reaching their full potential? Are they learning? Serving? Do they
achieve the required results? Do they change with grace? Manage conflict?10

The Priesthood of the Believer

The doctrine11 of the priesthood of the believer demonstrates the postmodern idea

that each person has the privilege and the responsibility to search for truth for herself.

The priests of the Old Testament interceded between God and the people regarding their

sins. The New Testament calls believers a “holy priesthood” (1 Pet. 2:4-10) forever

breaking down the holy veil (Mark 15:38) between God and men. The search for truth is

a quest given by God to postmodernists as well.

Biblical Authority

The principle of Biblical authority may be a difficult teaching for postmodernists

8
John Ortberg, The Life You've Always Wanted (Grand Rapids, Mich.:
Zondervan, 1997), 32.
9
John 13:34-35, 15:12, 17; Rom. 12:10, 13:8; 1 Thes. 3:12, 4:9; 2 Thes. 1:3; 1
Pet. 1:22, 4:8; 1 John 3:11, 23, 4:7, 11-12; 2 John 1:5
10
Max De Pree, Leadership is an Art (Sydney, Australia: Currency, 2004), 11-
2.
11
Many “church” words, including but not exclusive of “doctrine,” “the
church,” and “sin,” should be used sparingly when speaking with postmodernists. Often
the working definitions they carry in their minds reflect a caricature of the true meaning
derived from the medias derogatory usage of the terms instead of the biblical meaning.
 13
to swallow, but a pivotal one, nonetheless. Their unyielding commitment to the

scriptures must be acquired for them to progress in their faith. I would stress an appeal

by example when talking with a postmodernist about this idea. Christian leaders need to

demonstrate not only our own commitment and dependence on the word of God, but also

our love for it. As David, the postmodern poster child of the Old Testament, writes in

various verses from his Psalm 119,

I shall delight in Your commandments,

Which I love.
And I shall lift up my hands to Your commandments,
Which I love;
And I will meditate on Your statutes….
O how I love Your law!
It is my meditation all the day….
You have removed all the wicked of the earth like dross;
Therefore I love Your testimonies….
Therefore I love Your commandments
Above gold, yes, above fine gold….
Consider how I love Your precepts;
Revive me, O LORD, according to Your lovingkindness….
Those who love Your law have great peace,
And nothing causes them to stumble….
My soul keeps Your testimonies,
And I love them exceedingly.12

Many times, I describe the Bible as God’s love letter to His children. This

suggestion cradles the Bible in between the ideas of relationship and truth; the

care and concern of a loving Father for his loyal (or even wayward) children.

Obedience

Once a commitment is reached to cherish the word of God, the next theme should

be addressed: obedience. If God is God, and He is high and holy, should not we, as His

children, follow His injunctions? Based on that relationship, certainly it makes sense to

12
Psalm 119:47-48, 97, 119, 127, 159, 165, 167
 14
obey Him. To illustrate, I often tell this story:

I am driving along a narrow mountain road one day enjoying the scenery and the
mountain air. Unbeknownst to me, a huge log truck is barreling toward me from the
opposite direction. Immediately above the impending crash site hovers a small
helicopter. From his vantage point, the pilot can see the problem at hand—he
knows my future.

Suddenly, my cell phone rings. “Get off the road—now!” the voice screams. In
that moment, I have a decision to make. I can say: “That pilot is crazy! I don’t
believe him.” Or another response could be: “What he says may be true, but I’m
feeling lucky!” Or, of course, I could obey the “voice from the sky” and pull over
to the side of the road.

A moment later, I hear another statement over the cell phone that changes
everything: “This is your father.” Those four words change the situation
completely, because now I know that not only does the pilot have a better point of
view than I (in this scenario displaying omniscience), but he also loves me and
wants the best for me.

If the postmodernist can accept the idea that the instruction found in the Bible is

written not to limit, but to increase the joy of the reader, she will be more likely to accept

its truths. An added benefit of this teaching is that her motivation for obedience is love

for her heavenly Father rather than fear of a wrathful God.

Personal Holiness

The final theological issue I will deal with here is the issue of personal holiness.

The one who leads postmodernists must lead primarily by example. His bravery and

confidence breeds a robust followership that will go wherever he leads.

The movie Braveheart13 illustrated this principle well. One scene shows William

Wallace leading his men in a valiant charge into the midst of the enemy, while the hilltop

generals of the English sent men like pawns to their deaths. William was the true

postmodern leader—the fellow traveler—who led by example.

13
Braveheart, DVD, dir. Mel Gibson, 177 min. (Hollywood, CA: Paramount,
1995).
 15
Jesus said that His purpose for his disciples was “so that they would be with Him”

(Mark 3:14, emphasis added; see also a negative example in John 6:66). Postmodernists

need leaders who are vulnerable, openhearted, and who are with their followers in the

battle, not just dispatching them off to battle alone.

Implications

Since postmodernism is a culture that is quickly growing around the world, some

questions must be raised. How can we implement these ideas for the church; both for

churches that already exist and for newly initiated churches? What exactly are the

implications of this new culture on the church of Jesus Christ?

Currently Established Churches

Because of the changes that have been occurring around them, currently

established churches need to make adjustments to “ride the tide” that is growing around

them.14 The status-quo-or-bust allegiances will drag the church into the oblivion of

uselessness for the coming age:

Status quo is not sacred to missional leaders. They value methods that are most
effective in the context where mission is being expressed. They are not afraid to
pursue a new paradigm. …When it comes to mission, missional leaders choose new
realities over status quo. They are divinely driven.15

Leonard Sweet, in his book Postmodern Pilgrims, outlines four characteristics

that modern churches must adopt to reach this postmodern crowd. He uses the acronym

14
Leonard Sweet, Soul Tsunami: Sink or Swim in a New Millennium Culture
(Grand Rapids, Mich.: Zondervan Publishing House, 1999), 15-41.
15
Milfred Minatrea, Shaped By God's Heart: The Passion and Practices of
Missional Churches, Leadership Network (San Francisco, California: Jossey-Bass, 2004),
164.
 16
EPIC to outline them:

Experiential – In a postmodern culture, there is no interest in a “second-hand” God,

a God that someone else (church tradition, church professionals, church
bureaucracies) defines for us. Each one of us is Jacob become Israel: a wrestler
with God. The encounter, the experience is the message.16

Participatory – What is the attractive power and mystery of Eastern Orthodox and
neotraditional worship to postmoderns?…Postmoderns want interactive, immersive,
“in your face” participation in the mysteries of God.17

Image-driven – Images come as close as human beings will get to a universal

language.…all the 6,500 languages of the world, share one common language:
metaphor. Indeed, it seems clearer than ever that metaphysics is nothing but
metaphor. Alter our metaphors, and we transform our being in the world. Alter our
metaphors, and we are transformed into the image of Christ.18

Connected – The heart of postmodernity is a theological dyslexia: me/we, or the

experience of individual-in-community. It is less the case that, as William Tyndale
first noticed, the word myself does not appear in the Gospels. It is more that in the
Gospels no individual “I” can become “myself” without “you” and “others.”
Postmoderns want to enjoy a self-identity within a connectional framework of
neighborliness, civic virtue, and spiritual values.19

This list is a good start for an established church to use in its attempt to reach this

postmodern culture. The key idea to keep in mind is that the discomfort felt is usually

because of the cultural differences rather than the doctrinal ones.

Besides the changes in form that must be made, the search for new leadership

must include those characteristics I have listed before. Current leadership in the church

should keep their eyes open for the potential young leaders around them.

As they pass on leadership to these new-found leaders, the current leaders need to

16
Leonard Sweet, Postmodern Pilgrims: First Century Passion for the 21st
Century World (Nashville, Tenn.: Broadman & Holman Publishers, 2000), 43.
17
Ibid., 72.
18
Ibid., 86.
19
Ibid., 115.
 17
keep in mind the learning styles of the new leaders. The EPIC characteristics should be

included in any training that takes place. Senior pastors should take younger leaders with

them as they do ministry. Remember, this group learns more by what is caught than what

is taught.

Care should be given in allowing the leaders in training to discover truths on their

own as much as possible. They should be taught the value of reading good books, but

their experience will be much more gratifying and effective if they are able to debrief any

reading experiences with someone else; possibly the senior pastor or others who are

reading the same books.

New Church Plants

When beginning a new church plant, several goals must be established in the

beginning. One of the first goals to consider is the target audience for the new church. I

believe that the churches which will see the most success20 in reaching out to the

postmodern culture will need to focus primarily on this subset of our society. To “be all

things to all men” will only dilute the effectiveness of the church as it seeks to include the

least common denominators for each cultural group. For the discussion here, I will focus

on those churches who wish to engage primarily those in the postmodern culture.

New churches will need to include the EPIC ideas listed above, but put them “on

steroids” so to speak. The EPIC ideas will make up the core DNA of the church. These

ideas will become the defining marks of the new church body.

Those who have been involved in traditional churches before need to take care

20
By “success,” I would proffer a definition devoid of numerical values, but
rather one of changed lives as evidenced by an increase in love for God and others.
 18
that they not bring extraneous baggage into the new church plant. As they study

scripture, many times their interpretation of familiar passages will reflect the biases of

their background and thereby disallowing the Holy Spirit to bring unsullied

interpretations.

Some of the freshest ideas about the church in its form and function will come

from those who have never been involved in church before. Their only context from

which to learn is the New Testament itself. They are able to see things without

prejudices or predispositions toward specific applications.

I am not trying to say that “new is better;” only that the new should be examined.

Those who are better informed about the cultural contexts of scripture should instruct

those who have not had these lessons. There exists a fine line between holding to the

“faith of our fathers” and allowing new interpretations. Church leadership should use

godly wisdom and discernment.

When a new church plant begins to choose and train leaders, they, too, need to be

sensitive to the learning styles of the postmodern culture. At the time of this writing,

most of the leaders of new churches are still modern in their orientation and background,

or, at least, the method of training they received was modern. Since the only model for

training they have experienced was modern, they will need to be intentional to use

postmodern methods in the overall scheme of their training. Using EPIC concepts will

go a long way toward this end. They should be open to new ideas that are suggested by

the truly postmodern trainees.

Conclusion

As I have worked on this paper, I have learned just how much I need to learn.
 19
The topic is actually broad enough for an entire book. I have only scratched the surface

of the issue. I am looking forward to the next several years of research during the DMin

process, during which I will be forming not only the proper questions which should be

asked, but hopefully the suitable solutions.

 20

BIBLIOGRAPHY

Braveheart. DVD. Directed by Mel Gibson. 177 min. Hollywood, CA: Paramount, 1995.

Bucko, Fr. Raymond A. St. John the Apostle [journal on-line]. Omaha, NE: St. Andrei
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ILLUSTRATIVE PHOTOGRAPH OF “BRIDGE TO NOWHERE”

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