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Five Alternatives to Monologue If there is a key to good communication, it is to remain involved with people’s lives, keep the flow of communication going in both directions between teachers and learners, using many forms of expression. Several alternatives to an exclusive use of monologue can be gleaned from both the New Testament and reproductive church movements.

Dialogue. (Acts 17:2; 20:7; 17:11; 24:25) The apostles preferred to “dialogue” with both seekers and believers, both individuals and groups. Dialogue, conversations with a purpose, allow a teacher to answer folk’s questions, allay their fears, inform their ignorance, appeal to their conscience, and help them choose what they will do. Believers are to teach and instruct “one another” (Col. 3:16; Rom 15:14). Dialogue is easier to do in small groups than in big congregations. Since most folks already know how to dialogue with their friends and relatives, doing so is a superior way to share about Jesus and the way of life that He calls everyone to follow. Gifts of the Spirit. (1 Cor 12:7; 14:24-26) A primary task of those who shepherd flocks is to ensure that all the believers have time and opportunity to serve one another. In doing so, their gifts of the Spirit will “manifest” and many will be helped and strengthened. In fact, as all the believers share one with another, even unsaved folks who listen to them will see their own need and turn to Jesus. Gifts of the Spirit manifest more readily in small groups where believers see each other face-to-face and have freedom to speak one to another.

Demonstrations of power. (1 Cor 2:1-5; 1 Thes 1:4-6) The reality and truth of the Word of God are learned more from experience than by listening to logical discourses. One of the main tasks of those who shepherd flocks is to ensure that all the believers have time and opportunity to pray for one another, and to show love within their worship. As they do so, the Holy Spirit will work many miracles of healing and deliverance. Drama and role play. Drama and story-telling remain universally appealing to all classes of society, and are a preferred leaning style in many of the more neglected societies. Men and women, young and old, can act out Bible stories that illustrate every major doctrine of Christianity. So doing also allows children to participate actively in worship. Brief role plays, presented with little preparation and without costumes, can prove both entertaining and evocative. A skit, followed by reading a Bible text, can open up discussion and help folks to apply truth to their lives and work. Furthermore, even the newest believers can participate. Questions and answers. Folks have genuine questions and issues for which they seek help and answers. If we cannot answer a question, then let us admit so and promise to find answers.

Bell asks a lot of questions (350 by one count), we should not write off the provocative theology as mere question-raising. Bell did not write an entire book because he was looking for some good resources on heaven and hell.

As Bell himself writes, “But this isn’t a book of questions. It’s a book of responses to these questions” (19).

Bad theology usually sneaks in under the guise of familiar language.

Maybe sex sermons and indie- rock worship music do help in getting people in the door, and maybe even in winning new converts. But what sort of Christianity are they being converted to?

"The born-again, marketing church has calculated that unless it makes deep, serious cultural adaptations, it will go out of business, especially with the younger generations. What it has not considered carefully enough is that it may well be putting itself out of business with God. "And the further irony," he adds, "is that the younger generations who are less impressed by whiz-bang technology, who often see through what is slick and glitzy, and who have been on the receiving end of enough marketing to nauseate them, are as likely to walk away from these oh-so-relevant churches as to walk into them."