“Your Devotional Journey Through Scripture: A Daily Discipleship Resource”

by Pastor Don Brandt

Many thanks to Doug Schoelles, NALC pastor and member of the board of Lutheran CORE, for his video review of Don Brandt’s new book.  A link to Doug’s video can be found HERE.  A link to our You Tube channel, which contains sixty-seven reviews of books and videos on topics of interest and importance, can be found HERE. 

Doug writes –

I applaud Pastor Don Brandt for addressing a fundamental practice of growing in our faith: How do we study the Bible?  As Lutherans with our mantra of Sola Scriptura we believe the Word of God is for all people. We also believe that God’s Word has something to say to every Christian every day.

But we know that building a consistent devotional pattern is difficult. We get distracted by the mundane, our busyness, and shiny electronic things. I commend Pastor Brandt for laying out a pattern to help people to begin to immerse themselves daily in the Word. Your Devotional Journey is a practical book to help a beginner become a pupil of scripture. The pattern that he gives is relatively simple. He gives advice on how to set yourself up for your quiet time in the Word. I do think he should have given a bigger emphasis to praying for the Holy Spirit to teach us. Only by the gift of the Spirit will the Word be revealed to us and our understanding be grounded in God.

• Read the day’s Bible passage.

Pastor Brandt has selected passages of three to twelve verses from throughout the Bible. I would even suggest they read the passage twice. The work he has done to select passages helps the pupil of the scripture to focus initially on important scripture passages. He has twice as many New Testament lessons as Old Testament passages. Again, this is a beginner’s book. A pupil of the scripture should cover all the scripture, Old and New Testament, over their years and decades.

• Copy 1 to 3 verses of the passage.

We are encouraged to hide the Word in our hearts (Ps 119:11). One of the best ways to learn and memorize scripture is to copy it. Pastor Brandt asks the pupil to write down – copy – 1 to 3 verses of that passage to their prayer journal. This is a good practice. Another practice that could be encouraged is writing down key words or repeated words.

• Read Pastor Brandt’s brief reflection on the passage.

The work he has done to give direction to the pupil of the Word by way of his written reflection and questions is very helpful. Reflection questions are helpful to guide meditation, going deeper, making personal. His reflections focus on the bondage of sin, the character and works of God, and applying the New Life in Christ.

• Write your personal reflections on the passage.

We have read the scripture and even copied, so now what? How does the Word of God apply to my life? The act of writing down our meditation on the Word should lead us to listen for what the Holy Spirit is saying to us. How is the LORD applying this scripture passage to me, to my life, to my sin and to my need for salvation? So, again I applaud Pastor Brandt for encouraging this step.

• Write a prayer of gratitude to God based on the scripture passage.

I was pleasantly surprised that his concluding devotional act was to reflect and write down a “thanksgiving to God.”  Not just what you are thankful for, but to thank God for his work and word in your life. When we ponder the character and works of the LORD that bless our lives, then we will find our unshakeable joy in the LORD (Isa 58:14). This emphasis on gratitude can help the pupil of the scriptures to develop a hunger and thirst for God’s Word because they find something delicious to consume each time.

I commend Pastor Don Brandt’s “Your Devotional Journey Through Scripture” as a practicum that can help Christians to begin and establish a daily time in God’s Word.

If you are at all plugged into what is going on outside of Lutheran circles, you have undoubtedly seen news related to the surge of thirty-five and under young people (particularly young men) who are coming back to church… or exploring the faith for the first time.

 But they are not just showing up at any church.  These young people have done their homework.  There is no societal or family expectation from their religiously milquetoast parents that they be in church, and a high percentage of their friends are involved in neo-paganism or the various identity categories that serve a religious function in the lives of their adherents.  No, they have come to the end of all that or else they have sensed as much as deducted that something is radically wrong with the world they inhabit. 

When they show up at the doorsteps of the church, they have already “deconstructed” the secular, progressive faith into which they were catechized by both their education and the liturgical cycle of television, YouTube, and social media, for they have experienced its devastating fruits in either their own lives or the lives of those they love.  By the time they warm a pew for the first time, they may know more about the controversy regarding whether and when the exodus happened, the debates at the Council of Nicaea II, or the history of the Reformation than the pastor preaching to them remembers or maybe ever knew.

While they may know they need spiritual formation and are hungry for such, while the pastor or any experienced Christian may quickly discern how partial or narrow their autodidactic catechesis has been, they are mostly not showing up the way people showed up at church a generation ago did.  They are not seeking a vague “spirituality,” to “teach their kids morals,” or “doing what comes naturally” once the halcyon days of their twenties are over and it is time to “settle down.”  They have gagged on the modernist Kool-Aid and are seeking an emetic to get the toxins out of their system.

So, they are seeking out orthodoxy and orthopraxy. To the consternation and frustration of theological progressives everywhere, these people are seeking out Latin mass and Eastern Rite catholic parishes, vital Orthodox congregations, and traditionalist Protestant communities.  Popular YouTube theologian Jordan Cooper has done some reflecting on why such people seem more drawn to Anglicanism than Lutheranism,[1] but I think his reflections miss one key point; Lutheranism defines itself—at least in part—over and against the very thing these young people are looking for… tradition.

Because of our polemical family history (recounted each autumn as Reformation Sunday rolls around), we emphasize theological and Biblical argument rather than the reception of a precious, historical (and so immutable) heritage.

This need not be so.  I am not here proposing that we should downplay our history or heritage, but rather that we should tell the whole story.  The Reformation may have settled upon the material principle of the Reformation as justification by grace alone (sola gratia) through faith alone (sola fide) and the formal principle of the Reformation as revelation through Scripture alone (sola Scriptura), but the hermeneutic principle that brought the Reformers to these conclusions was ad fontes—back to the sources.  The Lutheran Reformation in particular was an attempt to recover what had been lost, restore what had become corrupt, and expose again the foundation upon which all later Christian theology was built.  It does not take much time with the Church Fathers to discover that as they debated the doctrines that would later be deemed the dogmas of the faith, they used the canonical Scriptures to justify their positions.  That must mean that the Scriptures were more fundamentally authoritative than the theologians (however exalted intellectually or hierarchically) who interpreted them… Sola Scriptura.

As Martin Chemnitz pointed out beautifully, the Lutheran Reformation was not ultimately about rejectionof tradition, but rejection of authority that made claims contrary to the canonical Scriptures that were in reality the beating heart of the Christian tradition.

“How may I inherit eternal life?” asked the young rich man of Jesus.  As modern scholarship has clearly shown, the Jews of Jesus’s day did not feel burdened by the Law, not desperate to “earn their salvation” by their obedience to it—that was the peculiar pathology of the Roman Catholicism Luther later encountered.  No, the Jews of Jesus’s time viewed the salvation of the Lord and the means by which they received it (by definition, means of grace) as a precious inheritance to be received from God through their forebears.

Wise Christians should do the same.  A principle of the medieval theology from which Lutheranism sprang was that we—whoever and whenever “we” happen to be—are “dwarves standing upon the shoulders of giants.”  While certainly they were sinners who got some things wrong and whose ideas would consequentially need to be corrected by consulting “the sources” of the Christian tradition (preeminently the Scriptures) just as our descendants will need to correct us, what they passed faithfully far surpassed the mistakes they made. 

While he ended his life in Orthodoxy, Church historian Jaroslav Pelikan was a Lutheran when he penned his most famous line; “Tradition is the living faith of the dead.  Traditionalism is the dead faith of the living.”  Lutherans should embrace the tradition of which we are a part and honor the theology—and practices—of our forebears in more than words, by inhabiting them, practicing them, and making them our own.

There is more to be said about how traditional congregations (and the kind of people who probably read the Lutheran CORE newsletter) can lean into the evangelism opportunities of this historical moment by “living out loud” as who they actually are, but for now, the chief thing is to remember that at its heart, the Lutheran Reformation is not against the Christian tradition, but receives it as the Lord’s inheritance to His people.

[1] https://youtu.be/iRXi6rQxTtQ?si=Bpm8A7543EAmuhre

In Ten Years? 

Who is going to be sitting in the pews in ten years’ time?  Ryan Burge, a Baptist pastor and professor, does statistical analysis about religion in America.¹ The research he does shows that 40% of Generation Z, ages 18 to 30, have no professed religious faith. “In 1972, about 2/3 of folks who were raised in a non-religious household switched to a religious affiliation in adulthood.”² Today nearly 80% of young adults who grew up in non-religious households remain without religious affiliation. This means that when the GenZ have kids they will be raising atheists. So a growing number of unbelievers will be raising more unbelievers which will decrease the number of Christians in our society.

On the other hand, as the older generations go onto the Church Triumphant this will also decrease the number of Christians in our society. The Church in the United States has been in a lull for about a decade where congregations are declining but still able to conduct their ministry. But this won’t be the case in another 10 years because very quickly many, many congregations will so diminish in size they will not have the numbers of people necessary to conduct evangelistic ministry. The language Ryan Burges uses to describe the inevitable decline of most Protestant denominations is “free fall”.³ Now, St. John’s has been blessed so we have a better distribution of ages than many congregations. But still . . . .

Who Sets the Agenda?

The question for your church and many other congregations is, “Do we feel compelled enough for our continued existence and for the sake of the Gospel to get out of our comfort zone to reach the unchurched?” 

Admittedly, the selfish motivation of reaching new people for the purpose of a congregation’s continued existence is not particularly inspired and actually comes across as manipulative. But maybe, the fear of our decline might cause us to look Jesus’ way.

Jesus would tell us that a more compelling motivation for reaching new people and raising up disciples is that Jesus is for sinners. In other words, the whole purpose of Jesus’ ministry is to reach and save sinners.⁴ The supply of those never runs out.

The first challenge for every congregation is who owns the church and gets to set the direction of the church. Congregations fight about this all the time. The strange truth, however, is that this question has been settled. Jesus asserts over and over again that he is Lord and sets the agenda.

He tells Peter that He Jesus will build the church and that the church will be able to take down demonic barriers.⁵ Paul repeatedly reminds us that Jesus Christ is the head of the Church.⁶  Until one of us dies on the cross and is raised from the dead, the church is bought and paid for by Christ. Even more, Christ and His Spirit sustain the Church. So we can claim no ownership.

Rather we are servants of the most high Lord. Jesus doesn’t ask nicely if we want to do his work. He commands. “Follow me.” “I will make you fish for people.” “Go and make disciples.”  Jesus doesn’t ask “please?”  He is Lord of the Church and he commands us. “As the Father has sent me, so I am sending you.”⁷

“I Am Going to Send You”

We do not have to worry though because Jesus our Lord doesn’t send us empty handed or even to rely upon ourselves. Consider this passage from Luke 24.

⁴⁴ He said to them, “This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.” ⁴⁵ Then he opened their minds so they could understand the Scriptures.⁴⁶ He told them, “This is what is written: The Messiah will suffer and rise from the dead on the third day,⁴⁷ and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem.⁴⁸ You are witnesses of these things. ⁴⁹ I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high.” ⁵⁰ When he had led them out to the vicinity of Bethany, he lifted up his hands and blessed them. ⁵¹ While he was blessing them, he left them and was taken up into heaven. ⁵² Then they worshiped him and returned to Jerusalem with great joy.⁵³ And they stayed continually at the temple, praising God.⁸

We learn:

• That Jesus is the fulfillment of all of God’s promises and that God continues to fulfill the promises in Christ in and through His Church.
• That the LORD opens up our minds so we may understand the Scriptures and faith be born in us. This should encourage us to pray the LORD will open the minds of new people to see Christ is their Savior through the Word.
• That God works in people through the proclamation of the Word to produce repentance and gives the forgiveness of sins that implants new life.
• That Jesus commands his disciples to spread this gospel to all people, not just where they are comfortable, like in Jerusalem.
• That He has clothed his Church with power from on High as the Father promised. We have received the Holy Spirit to carry out this mission.
• That the Ascended Lord blesses his Church as he reigns in heaven over all of creation.
• That we his earthly Church are to worship and praise God with great joy.

The challenge for us is to take Christ Jesus at his word. To follow and obey him. To rely on His Word and His Spirit to do this mission. To see the Ascended Lord as our savior and master. To devote our lives to joyfully worship and praise God with our every breath.

Jesus has promised if we will live according to his Word, he will grow his church. If we will live joyfully worshipping and relying on the LORD we will have something to share with this sin-soaked society.

May the God who gives endurance and encouragement give you all a spirit of unity with one another, in accordance with Christ Jesus, so that together you may with one voice glorify the God and Father of our Lord Jesus Christ. (Rom. 15:5-6)

Your servant in the Gospel, Pastor Douglas

Citations:
¹ https://substack.com/@ryanburge
²  Burge, Ryan, https://www.facebook.com/share/p/1F6QCKT6CD/
³  Burge, Ryan, “When Are Half Your Members Going to be Dead?: The tipping point for many denominations is not that far away.” https://substack.com/home/post/p-180956489
⁴ Mark 2:17, John 3:17, 1 Tim 1:15
⁵ Matt 16:18
⁶ Eph 5:23-26, Eph 4:15, Col 1:18, Eph 1:22, Col 2:16-23
⁷ John 20:21
⁸ Luke 24:44–53

One of the joyful and fruitful youth ministry efforts the NALC has developed in recent years is our Online Confirmation Program. What began as a practical response to a real need has become a meaningful way to help congregations form young people in the Christian faith.

Across the NALC, we have many small congregations, congregations without pastors, and congregations with only one or two confirmation-age students. In many of these settings, offering a full confirmation program can be difficult. Yet the need remains the same: young people must be grounded in God’s Word, taught the faith faithfully, and prepared to live as baptized children of God within the life of the Church.

That is where the Online Confirmation Program has proven to be such a gift.

Four years ago, we launched this ministry with just seven students. Last year, that number grew to thirty-five. This growth reflects both the need for the program and the value it has already shown in the lives of students and congregations.

The NALC Online Confirmation Program is a two–yearcourse of study that meets weekly during the school year. Together, students work carefully through the Bible and Luther’s Small Catechism, building a solid foundation in Christian faith and discipleship. Classes are held on Zoom, allowing students from many different places and time zones to learn together regularly.

But this program is about much more than convenience.

From a Lutheran perspective we know, confirmation is not simply a graduation from Sunday School or a cultural rite of passage. It is part of the Church’s work of catechesis, teaching the faith into which young people have already been baptized. In Holy Baptism, God places His name on us, forgives our sins, unites us to Christ, and gives us the Holy Spirit. Confirmation instruction helps students grow in the knowledge of those gifts so that they may trust God’s promises, confess the faith, and live as disciples of Jesus.

One of the strengths of the NALC’s online program is that it connects teaching, mentoring, and congregational life. In addition to weekly class sessions, students are expected to meet regularly with a mentor in their congregation and to serve actively in congregational life at least twice a month. This is deeply important. The Christian faith is not learned only in a classroom; it is lived in the Church. Students need not only instruction, but also relationships, encouragement, and opportunities to practice serving others in Jesus’ name.

This is one of the greatest benefits of the program: it supports the work of the local congregation rather than replacing it. Even though the teaching happens online, students remain connected to their own congregation through worship, service, and mentoring. In this way, online confirmation becomes a tool to strengthen congregational life while also providing consistent and faithful instruction.

Another strength is the team-teaching approach. Each class has a minimum of four instructors, allowing students to hear from different NALC pastors and lay leaders. This gives students the benefit of different teaching styles and voices while still receiving instruction that is rooted in the same Lutheran confession of faith. It also reminds students that they are part of something larger than their own congregation. They belong to the wider Body of Christ.

Students themselves have spoken about how valuable this experience has been. One student shared:

“Online Confirmation has been an incredible experience. Even though our confirmation class at my church is small, having the opportunity to meet online with other students my age from different places has made it feel much bigger and more connected.”

That same student also appreciated hearing from different teachers:

“Hearing from different leaders gives us a variety of perspectives and helps me understand my faith more deeply.”

Another student, who is the only young person in their congregation, reflected on the relationships formed through the program:

“Through participating in Online Confirmation, I have been able to connect with other people from different areas… I have learned a lot about God’s Word through online confirmation and I really have enjoyed the past year and a half of learning and building connections.”

These comments capture an important part of the program’s value. For students who may feel isolated in their own congregation, online confirmation provides not only teaching, but also fellowship. They are reminded that they are not alone. They are part of a larger church body, learning and growing alongside other young Christians.

In a time when many youth are surrounded by confusion, competing ideas, and shallow understandings of faith, clear catechesis matters. Students need more than vague spirituality. They need the Scriptures. They need the Catechism. They need to know what God has done for them in Christ and how that shapes their lives.

As Lutherans, we confess that the Holy Spirit works through the Word of God to create and sustain faith. That remains true whether students are gathered in one classroom or connected across many places. What matters most is that they are being drawn more deeply into the life of Christ through His Word, His promises, and His Church.

And that is exactly what this program seeks to do.

We will resume classes for returning students in September. At this time, we are planning to offer the second-year class on Monday evenings and the first-year class on Thursday evenings. We encourage congregations to begin considering whether this program would be helpful for their students. We would also like new students to register by the end of August.

If you have questions or would like more information, please contact:

Pastor Teresa Peters
Director of Youth and Family Ministry
tpeters@thenalc.org

Every two years, youth and their leaders from across the North American Lutheran Church (NALC) will  gather for four days of worship, teaching, and service at the Continental Youth Gathering (CYG). What began as a hopeful experiment in 2024 has already grown into a vital tradition where young people encounter Christ, deepen their faith, and discover what it means to live as His disciples in the world.

The first CYG – WE BELONG, was held in Boerne, Texas, in 2024 and brought together youth, adult leaders, and volunteers from across the United States and Canada. The next CYG – REJOICE, will take place July 7–10, 2026, at St. John Lutheran Church in Roanoke, Virginia, where organizers are planning for approximately 400 youth, leaders and volunteers. While the event is hosted by the NALC, its reach and impact extends well beyond. It includes partner agencies and the local community who play significant roles in making it possible.

At its heart, the CYG is not a “conference” or a “camp,” but a gathering built around Word, worship, and witness. Each day centers on Scripture, with teaching that is deeply rooted in the Gospel and the Lutheran confessional tradition, yet accessible and engaging for today’s youth. Large-group sessions combine solid biblical preaching with practical application, helping young people connect Christ’s finished work on the cross to the very real questions and pressures they face in daily life. Bible studies invite youth into smaller communities where they can dig deeper, share their own experiences, and learn to read Scripture not just as a story “back then,” but as God’s living Word for them today. And Worship is part of the daily rhythm, not a side event. Through song, prayer, and proclamation, participants are invited to bring their whole selves to the Lord—joys, doubts, anxieties, and hopes. By celebrating the Lord’s Supper with the wider church, participants are reminded that we belong to something larger than a single local congregation; we belong to the one, holy, catholic, and apostolic Church and that is a reason to rejoice.

A key aspect of the 2026 gathering in Roanoke will be mission projects throughout the local community. Youth will step beyond the walls of the host church to serve alongside local organizations—supporting shelters, food ministries, neighborhood projects, and other community partners.

These mission experiences are not simply “volunteer hours” to be logged. They are framed as an extension of the Chrisitan life: a lived response to the grace participants have received in Christ. Throughout the CYG youth are guided to reflect on why Christians serve, how Christ is present in the margins, and what it means to be a witness in everyday life.

For local agencies and ministries, CYG offers an influx of energetic volunteers and an opportunity to build longer-term relationships with congregations across North America. Many youth will return home eager to continue serving in their own communities, inspired by what they experienced together in Roanoke.

Events like the Continental Youth Gathering do not happen in isolation. They rely on a web of partners—congregations, local ministries, prayer supporters, and agencies that share a commitment to forming lifelong disciples of Jesus.

You can support the CYG in a variety of ways:

• Pray and give encouragement to youth, leaders, organizers, speakers and those volunteering.
• If you are a local mission in Roanoke reach out to the Director of Youth and Family Ministries to see how we can partner.
• Financial support—through designated gifts, sponsorships, or grants—helps keep registration costs accessible, provides scholarships for youth from smaller congregations, and underwrites the local mission projects we are able to offer in Roanoke.
• Help spread the word so that more congregations can send youth and leaders.

In a world where many young people feel disconnected from church, the CYG offers a hopeful counter-story: a living picture of the Gospel at work, drawing together youth, mentors, and congregations around Christ and His mission.

For more information contact Pastor Teresa Peters at tpeters@thenalc.org

If you would like to register you can do so here: https://thenalc.org/en-us/our-work/equipping-disciples/families/

“I don’t want to offend anyone or lose my friends.” That was the reason one of my church council members gave as to why she holds back from talking to her close friends about faith.

Her response came from a discussion we were having about the importance of building intentional relationships with friends and neighbors with whom we can talk about what it means to be a follower of Jesus Christ. It’s reasonable to understand her hesitancy. Yet, simultaneously, sadly, this is an excuse many believers fall back on because they don’t know how. Admittedly, I have not been exempt from using it myself, that was until one day, I was moved to change.

I had been invited as a guest to attend an NALC Regional Convocation. During one of the breaks, I had an engaging conversation with four individuals from the same church, who were attending as a group. They had asked me about my seminary experience. Up to that point, I had had difficulties with the ELCA candidacy process and I was contemplating leaving to join the NALC.

Throughout our exchange, I noticed how easy it was to talk to them. Even though I was a fish out of water, so to speak, they never made me feel uncomfortable. Their questions were genuine, not attacking or forceful, all while respectful. As we neared the end of the break, they asked if they could pray for me. As I told them that I would appreciate it if they would, they did something quite unexpected; rather than going on their way, they surrounded me, each placing a hand on my shoulder or arm, and began to pray for me, right then and there. It caught me by surprise because I had never had someone not only offer to pray for me but to do it! Over the next few minutes, each of them took a turn praying over something they had picked up on as they listened in, praying for God to give me the insight I needed to make my decision, whatever it was to be, for strength and guidance to go wherever He called me. As they ended, I opened my eyes to find that there were no longer four people surrounding me; passersby had also stopped to pray, placing their hands on those around me.

That day, I witnessed a group of believers demonstrate what following Jesus looks like, and I saw that conversations about life and faith don’t have to be divisive, inspiring me to do the same.

When our Lord encountered someone who was spiritually and/or physically hurting, he didn’t attack them. He didn’t simply offer to pray for them and then continue on his way. Instead, he stopped and prayed over them at that moment.

In the years since, I have stepped out of my comfort zone and offered to pray for strangers—even even someone who struck up a conversation with me on a flight home from Texas.

The feeling I have after praying for someone is that of joy. Doing so reminds me of Luke’s Gospel, where Jesus sends out his disciples ahead of him. As Christ told his disciples (I’m paraphrasing), “If you meet someone receptive to the Word, have a conversation; if they are not, don’t force it and go on your way.” However, I have never encountered anyone who refused my offer of, ‘Can I pray for you?’

Yet, encouraging her and telling her how to do it—based on scripture—only goes so far. While I have had such a positive experience, I find myself asking how I can help empower my councilwoman to set aside her fear and step out in faith.

Her fear is reminiscent of the disciples when Jesus told them to feed the five thousand. They had no clue how, and they certainly didn’t believe they had what it took to get the job done until their shepherd showed them the way. Their reaction was evident; they needed more time to be equipped and empowered.

After they had spent some time watching and learning how Jesus ministered to others, he released his disciples to try it for themselves. That’s when he instructed them how to minister to those receptive to the Word of God and to those who are not. When they came back to him, they reported incredible joy. As her earthly Shepherd, I can see how God has prepared her to spend time with me to learn how to follow Jesus.

Many thanks to Brian Hughes for his review of “The Jesus Shaped Way” by Bob Rognlien.  Brian is a dual rostered NALC and retired ELCA pastor and vice president of the board of Lutheran CORE.  A link to Brian’s video can be found HERE. 

Brian writes – “Thomas said to him, “Lord, we don’t know where you are going, so how can we know the way?” Jesus answered, “I am the Way and the truth and the life. No one comes to the Father except through me.”  John 14:5-6

Lutheran Pastor Bob Rognlien has released his latest book on discipleship, “The Jesus Shaped Way, six steps to being and making disciples the way Jesus did,” and is IMHO, a must read for anyone seeking to launch a discipling culture movement in their congregation.  For most of its recent life the church has concentrated on two words from that text: Truth and Life.  What does Scripture teach us that is True and how do we Live in response?  What if HOW Jesus made disciples, The Way, is equally important?   Drawing from decades of leading two-week pilgrimages to the Holy Land and years of building disciples who can make disciples, Pastor Rognlien brings together those experiences in profound ways.  You can purchase the book and the video training course in the Store at www.bobrognlien.com. 

Why is it that a group of unlikely people can spread the Gospel to others, while we, with all our Bible knowledge, struggle to do the same? The disciples had no formal education or Bible classes. We have catechesis, weekly sermons preached to us, and many other tools at our disposal. Yet, despite our understanding, the mere thought of bringing up faith, Jesus, or even God in a conversation strikes fear into our hearts. Even if we’re willing to try, how do we actually do it? That’s the big question.

I remember the first time I turned on my new computerized sewing machine. As the computer booted up, it made a cacophony of unfamiliar noises that honestly scared me. It took me ten minutes to figure out how to use the automatic threader, even though I’ve been sewing for over twenty years! Now that I have had it for a few weeks, the process of starting up the machine and beginning a project feels natural. Did I know how to use all of its features at first? No. So I watched YouTube videos of people sharing their knowledge as they demonstrated the functions. They helped me to apply my knowledge and turn words and concepts into action. 

If we step back and look at how Jesus taught his disciples over his three-year earthly ministry, we see that he began by teaching just a few. As the disciples gained more knowledge, he took them with him as he ministered to the lost. If we look at the feeding of the five thousand, we see yet another transition of Jesus empowering his disciples to begin doing the work of the Kingdom. Lastly, after his resurrection, he released them to carry on the message of the Gospel, empowered by the Holy Spirit.

From there, we can see the fruit of their three-year apprenticeship in the example of St. Paul. After his conversion, Paul (then Saul) was taken to Damascus, the city where he had planned to persecute followers of Jesus Christ. It was there that Paul not only experienced his own healing, but also witnessed everyday people sharing stories of what their lives looked like before Jesus healed them and afterwards. Empowered by his own experience and with the stories of others, he set off to share the Gospel of Christ whenever and wherever he was.

I have to admit, it took me a while to commit to intentionally being discipled by others. I grew up in a Roman Catholic family that rarely attended church and talked about God even less. Across the alley from my grandparents’ home in Hazleton, Pennsylvania, was St. Gabriel’s, their parish church. Back then, churches could leave their doors open without fear of vandalism, and with a very active congregation, it was common for there to always be something happening inside. I vividly remember following a few kids through an unlocked door into the side chapel where their mothers were gathered in prayer. When the parents saw me standing awkwardly outside the chapel door, they kindly asked if I wanted to come in and join them.

As Christ invited those he encountered to ‘come and see,’ I received the same invitation. A few decades later, I heard that invitation again, this time as a seminarian, and it was to watch and listen as a pastor shared what had transpired in his congregation of everyday people whose lives were transformed by the Gospel to such an extent that they were sharing their stories with others. As I listened, I grew increasingly curious. Even though I was reluctant, a friend of mine was not. The pastor invited her to join him at a community event, where they handed out cookies and talked with passersby. When they returned, she eagerly told me how they had spoken to a few people who openly shared their struggles. What surprised her was how the pastor offered to pray for them right then and there. Not the generic, ‘Oh, I’ll pray for you,’ that we often say. Instead, he said, “Why don’t we take a moment to pray about that?” She shared her amazement at his willingness and the positive responses they received. My friend was so excited that she couldn’t wait to go again. Over the next few weeks, I saw her start to pray for others she engaged with in everyday conversations, including me! Five years later, I’ve begun to see how lives change as believers take those first steps to follow Jesus Christ and invite you to come and see for yourself. 

It is 2025—an auspicious year.  We are a quarter way into the 21st century.  The Lutheran Reformation is just beginning to essay its second half millennium, and just as the printing press projected the ideas of a firebrand priest named Luther across the continent before a decadent hierarchy could crush him as they did Jan Hus a century before, so now the internet can empower the Church to reform and retool for the changing challenges of ministry.

I know, I know; from shadow-banning, to AI, to the identity crisis in young people, to the manipulation of the masses through algorithmic engineering, the internet actually seems to be the source of most of our ministry challenges.  Fair enough.  I do not mean to downplay any of the challenges theological or pastoral that this new and increasingly ubiquitous reality presents to the proclamation of the gospel, the cultivation of genuine Christian discipleship, and ultimately, the salvation of persons.  The kinetic component of the spiritual warfare that has always been the province of the Church now seems to be moving at a speed that is dizzying and whose geographic boundaries are less clear; the narratives the Church would historically recognize as spiritual propaganda used to largely be “over there,” as the world was divided into Christendom and the mission field.  Now we carry these narratives around in our pocket via the raucous voices of not just traditional pundits, but social influencers and YouTube “experts” whose probity and veracity are vouched for primarily by the number of subscribers they can capture and retain.

Complicating the picture further is the fact that this technology was born in the bosom of Western culture precisely at the moment that Nietzsche’s “death of God” made all things possible and French post-structuralism was teaching anyone college-educated that right and wrong were merely social constructs meant to obscure what was in fact the raw exercise of power, and that this logic informs the programming of not only the Artificial Intelligence about which we are all concerned, but the search engines we use to learn about them.  Social observer Ted Gioia estimates that we have at most twelve more months within which the average, well-educated person will be able to tell what is real from what is computer-generated in their news feed, and historian/social philosopher Mary Harrington has noted that functional literacy—the ability to focus on, digest, and synthesize information gained through long-form reading—is already plunging so precipitously that it will soon be at medieval levels, despite the ubiquity of text in our lives. Clergy may shortly become “clerics” once again, an elite defined by their competency with written language.

“Where is the good news in this?” we may well ask.  It is that the Church has some unique opportunities before Her at this time.  This past weekend, like an incarnation of Robert Jenson’s prediction in his October 1993 First Things article How the World Lost Its Story, a couple from a Pentecostal background visited my church for the first time precisely because they discovered on our worship stream solid Biblical preaching married to the singing of the Kyrie and Gloria.  The husband had been discovering through YouTube videos what he may never have discovered even 20 years ago, when the only spiritual voice was that of his pastor; he was learning that the mode of worship he had grown up with was novel, not apostolic, and he was seeking a firmer foundation for himself and his family.  For my part, I am excited at the prospect that the fervent piety that characterized their upbringing might leaven the at-times stolid, business-as-usual daily demeanor of central Pennsylvania Lutheranism.  I am hopeful that it can do this without fueling Lutheranism’s historic pendulum swing from Pietism to Neo-Orthodoxy since they come seeking, not escaping from, the liturgical, Sacramental life of the historic Church. 

Can you imagine what the fervency of such piety married to orthodox Biblical faith grounded in profound liturgical formation might look like?  I can.  Think Polycarp, Maximos the Confessor, Francis of Assisi, Martin Luther… There is much more to say in future articles about the opportunities that this historical moment affords the Church, but one at least is the healing of some of our historic divisions through wider mutual knowledge and appreciation.  John Paul II prayed that the 3^rd millennium of Christianity would be the millennium of healing our divisions.  Wouldn’t it be just like God to use what is seemingly a great weapon in the hands of our ancient Enemy to accomplish that seemingly impossible task?

Editor’s Note: Pastor Megan Ann Shaffer is writing for Lutheran CORE for the first time. She is an NALC pastor in Pennsylvania.

“Ugh, discipleship is so law-based.” Sadly, I frequently hear this as a disciple-maker. Quite frankly, I can understand why people hold such a position, which results in their hesitancy as Lutherans to begin making disciples intentionally.

However, this interaction got me thinking. What causes such hesitancy and resistance to discipleship? One answer is easy. For years, outreach and evangelism were a silo within the church. Tasks that fell into either of these areas were often left to a team and/or the pastor. As times have changed, that approach no longer works for most congregations. Gone are the days when we could safely assume our neighbors were Christian. Now such assumptions are invalid due to the diversity of our communities.

Secondly, individual faith in America has been a matter of privacy for hundreds of years. My grandmother taught me that there are two topics you do not discuss at a dinner party: politics and religion.

Additionally, Lutherans face another layer of complexity due to the proper distinction between law and the Gospel. As those justified by faith in Christ rather than by good works, we proclaim the Gospel. Why would we focus on something that could trap our parishioners in the cycle of the law?

As disciple-makers, we have a strong tide to swim against while working to reshape the culture in which we live—if we are truly going to live out our vocation to follow Christ’s command to go and make disciples of all nations. It’s a lot to think about, so where does one begin? That was the question I found myself asking as I began my call to a congregation eager to grow. Taking all of these and many other factors into account could easily have overwhelmed me.

When faced with something overwhelming, my seminary professors emphasized that those are the moments when we need to use our toolbox. As pastors and church leaders, we are blessed with a wealth of knowledge available to us in our Lutheran tradition and within the broader Christian community.

Recently, I listened to a podcast featuring an interview with Pastor Bill Hull, who commented on the relationship between preaching and discipleship. He stated what my Lutheran homiletics professors taught me: how we preach and the focus of our preaching forms our parishioners. The idiom ‘you get what you give’ perfectly sums it up. Pastors preaching legalistic sermons form legalistically focused Christians. Likewise consumeristic preachers shape consumeristic Christians, and so on.

What Bill is saying makes sense: “If you want your parishioners to understand their identity as disciples, you must preach the Gospel accordingly.” But what made even more sense was what he said next: “We don’t start the conversation on discipleship at ‘make disciples.’” How can we expect our flocks to go out and make disciples if they have not been discipled?

As an example, when I was a child, my grandmother never told me to crochet an afghan. That would have been absurd since I had no knowledge of how to go about doing so. Instead, she sat down with me and showed me the basics. As I watched, Grandma demonstrated to me how she created each stitch. Additionally, she showed me how to seamlessly join colors, so they looked like they naturally flowed together. As she worked, I sat with her and would repeat aloud what she was going to do next. Over time, I tried out simple stitches with her help. Eventually, I could also work on my own and seamlessly join colors, so they naturally flowed into a functional piece of art.

Similarly, the goal of discipleship is to empower others to follow the Great Commission, as my grandmother taught me to crochet on my own. She did this by spending time with me. Christ invested in his disciples by spending time with them. Telling our parishioners to go out and do something they have no clue how to do absolutely produces hesitancy and resistance. Conversely, if one has some familiarity with a concept because they have heard about it, it is less intimidating. So consider priming the pump of discipleship by introducing it through preaching.