From the 1975 classic “WHAT’S GONE WRONG WITH THE HARVEST” by James Engel
Cultivation
The decision process does not cease when the believer has become spiritually alive. Rather, the Holy Spirit now undertakes sanctification, which results in a growing conformity over a lifetime to the image of Christ (Rom. 8:29; Phil 1:6).
Notice in Figure 3 that spiritual growth begins with post-decision evaluation (stage + 1). This is an inevitable consequence of a major decision in which unchosen options also have some attractive components. 8 The new convert may wonder what he has gotten into, for example, and may enter into a stage of real doubt and confusion. Thus it is always necessary to provide for early follow-up in which teaching relating to assurance of salvation is presented and the basic essentials of Christian growth are explained. Impaired spiritual development or even retarded Christian growth may result if follow-up is neglected.
The next requirement is to incorporate the new believer into the Body of Christ (stage + 2), without which there can be no true spiritual maturity. The writer of Hebrews admonishes Christians to “consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some but encouraging one another” (Heb. 10:24, 25). While there are doctrinal differences on this point, formal incorporation into the Body is often accompanied by the act of baptism, signifying the convert’s forsaking of the past and desire to serve God with his full volition.
Now the Christian life begins in earnest. There will be within the Body some immature new believers at stage + 3. Others will show greater maturity (stage +4 and beyond) and will have different needs. All, however, are in the process of conformity to the image of Christ. There is no such thing as reaching a final point of maturity — in this lifetime, at least.
Each believer must show conceptual understanding and behavioral growth in at least three foundational areas:
- communion with God — through personal and corporate prayer and worship
- stewardship — the continuing commitment of all aspects of one’s being to God and the use of these resources in His service
- reproduction — ministry to others and thereby a reproducing of the power and love of God in them
a. internally, within the Body of Christ through use of spiritual gifts
b. externally, to the world through verbal witness, social concern, etc.
The foundation of spiritual growth is conceptual: knowledge of the Word of God. For this reason, the ministry of teaching rightly assumes a primary place in the Church. But what represents good teaching? Is it merely the planting of biblical doctrine in the “frontal lobe,” as one well-known Bible teacher has widely asserted? Some would respond affirmatively and assert that the amount of doctrinal knowledge one has is the best gauge of his spiritual maturity. On this assumption, the new believer thus would be cultivated primarily through straightforward doctrinal teaching and preaching.
If doctrinal knowledge itself is the essence of spiritual maturity, however, then the evangelical church, especially in the United States, should be characterized by believers who are using their spiritual muscle to “turn the world upside down.” There would be a continual frontal attack on the ills of society, and church members would be joyfully witnessing to the power of the risen Savior as did their first-century Counterparts.
Unfortunately, the evangelical church tends to be characterized more by spiritual impotence than by spiritual muscle. First Church in Rollingwood and its well-meaning body of believers could represent a church in any community in the United States, as well as in many foreign countries, where Christianity has lost its cutting edge and faces effectiveness crisis. If doctrinal knowledge itself is sufficient to keep the cutting blades sharp and operative, Tom Bartlett would not be facing his dilemma. In one sense, the people of First Church have been well-taught during most of their spiritual lives, but apparently something essential is missing.
Tom Bartlett does not really understand the spiritual-growth process. Once again, this is not completely his fault, since he was taught in his professional training to be a preacher rather than a pastor. Tom is now beginning to see that the key to growth and fruitfulness in the life of the Christian comes in the struggle to apply biblical teaching to the problems of everyday life. The congregational analysis shocked him into the awareness that his members, under their spiritual masks, are having some deep struggles in arriving at a lifestyle that conforms to the example Jesus gave.
In reality, the existence of these problems and struggles is a positive sign that believers are taking their Christianity seriously. Their absence, on the other hand, implies an almost Pharisaical existence in which the believer has “arrived” at a comfortable, satisfying life that is outwardly Christian and orthodox but inwardly void of anything approaching Jesus’ standards. It is the “broad, easy way” in contrast to the narrow, twisting way.
The facts of man’s created nature indicate that initial and continued growth and fruitfulness involves a progression of decisions initiated by problem-recognition and followed by a struggle to find the correct way. This is a natural but tortuous process in which the believer is conformed by the Holy Spirit to the image of Christ. The Spirit initiates felt need by showing the gap that exists between “what is and what ought to be.” The believer, then, must decide what to do — either to obey under the guidance of the Spirit and appropriate God’s solutions or to disobey and, in effect, slump into a stage of arrested growth.
The point is that the believer must be helped in this struggle. This is the true meaning of cultivation. At times it will be necessary to prune and admonish. At other times the need is for fertilization — encouragement, guidance, and teaching.
Tom Bartlett did not really know the members of his congregation in the terms most critical for his ministry. He saw only the exterior and hence was unable to do much more than impart doctrine that was largely devoid of application. It is no wonder that First Church faces its dilemma. If Christians aren’t receiving solid guidance in applying biblical truth to life, the church or the parachurch organization is failing in cultivation.
Spiritual reproduction becomes virtually impossible if the believer’s spiritual growth is arrested either because of disobedience or because of inability to find satisfying answers to personal problems in his spiritual pilgrimage. There is little reproduction within First Church or beyond its walls. Life in that congregation certainly is not characterized by the element of the “miraculous,” which always will be present when the Body of Christ is truly alive and functioning under the control of its Head.
It is not intended here to place the blame entirely on Tom Bartlett, but he is, after all, the shepherd of the flock. Accountability for the life of First Church resides with him. Obviously, he can begin remedial action by adapting his teaching and preaching ministry to the issues raised by the congregational analysis. Much more than this will be required, however, because First Church must consider once again what the biblical model is for a functioning Body.
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