Discussion Questions

The speaker says “the first and the last job description Jesus gave to disciples was discipling”; what does that claim imply about what Jesus is like and what Jesus prioritizes for spiritual maturity, and how does it challenge the way many churches define “growth”? JumpstartAnother way to ask: If Jesus’ first and last command to disciples was to disciple others, what does that show about what Jesus cares about most for spiritual growth? How does that challenge the way many churches measure “growth” today?

The speaker argues that Christians “are not going to grow in our own health unless we are constantly… explain[ing] to people what it means to follow Jesus,” and cites Paul to Timothy about being “nourished up” while reminding others—what does that reveal about how God intends to nourish believers, and what parts of our current discipleship models avoid that pressure? JumpstartAnother way to ask: If Christians don’t grow unless we keep explaining to others what it means to follow Jesus, what does that say about how God helps believers grow? What parts of our discipleship today let us avoid that kind of pressure?

“Why Chambersburg? … why not Chambersburg?” is used to question going to big cities when similar evils exist locally; what does this expose about our motives for “big” mission trips, and what would early Christians—who spread the gospel household to household—likely think of our preference for distant, dramatic ministry settings? JumpstartAnother way to ask: When we choose big-city mission trips even though the same problems are in our own town, what might that show about our motives? What do you think early Christians would say about our desire for faraway, dramatic ministry instead of local, everyday work?

The speaker says he wants “the term missions [to] disappear” because “every Christian, every church should be a mission church”; what assumptions about God’s calling and the church’s identity are being made here, and what church programs or habits quietly depend on keeping “missions” as a specialized category? JumpstartAnother way to ask: If every Christian and every church should be “on mission,” what does that say about what the church is supposed to be? What church programs or habits rely on treating “missions” as something only a few people do?

The conversation contrasts “cotton candy” short-term excitement in places like Puerto Rico with “walk[ing] with the people” like Christ did; where have you seen ministry done in a way that feels exciting but unsustainable, and what would it cost your group to choose long obedience with specific people instead? JumpstartAnother way to ask: Where have you seen ministry that feels exciting in the moment but doesn’t last? What would your group have to give up or change to stick with specific people for the long haul instead?

Patrick describes starting a halfway house partly because he personally “need[ed] to learn about devotions,” and he asked the men to teach him; how does this “I need help too” posture undermine common savior-mentalities in outreach, and what might it look like for your group to invite the needy to contribute rather than just receive? JumpstartAnother way to ask: How does saying “I need help too” fight the attitude that we are the rescuers in outreach? What would it look like for your group to let people in need serve and teach too, not just receive help?

Patrick contrasts “organic” ministry growing from a real need with “organized” ministry that assumes what others need; what examples from your church culture fit each category, and how might “organized” approaches accidentally reveal more confidence in our plans than in Jesus’ way of relating to people? JumpstartAnother way to ask: What examples in your church feel “organic” (growing from real needs) and which feel “organized” (based on what we assume people need)? How can organized plans show we trust our ideas more than Jesus’ way of building relationships?

Patrick argues that discipling the street-level community is more visible—“if you work with street people, the people in the mid to upper class can see what you’re doing”—and calls our view “upside-down”; how does this critique confront middle-class evangelical instincts about “target demographics,” and what does it suggest about God’s concern for “the least of these”? JumpstartAnother way to ask: How does the idea of focusing on street-level people challenge the way churches often pick a “target group”? What does it say about God’s care for “the least of these”?

In the communion story, Patrick refused someone participation, was accused of “judging,” and framed it as “tough love” and standing firm—what does this situation reveal about God’s holiness and the seriousness of church practices, and how should a church hold boundaries without turning them into pride, fear, or control? JumpstartAnother way to ask: What does the communion story teach about God’s holiness and why church practices matter? How can a church set clear boundaries with love, without turning them into pride, fear, or control?

The speaker warns against trying to “duplicate other movements” and says copying what they’re doing “is going to be a flop,” yet urges people to step into the “Red Sea” by actually doing something (“just do it”); where are you most tempted to copy a method instead of obeying Jesus in your context, and what concrete first step of engagement (a person, place, or need in your town) would require real risk from you this month? JumpstartAnother way to ask: Where are you tempted to copy what other churches are doing instead of obeying Jesus where you live? What is one risky first step you could take this month to serve a real person, place, or need in your town?