d in hand as parallel processes, even with a certain degree of interdependence. But this does not mean that religion is no longer viewed as the solution to human problems…" (Tonna 91). It is in fact, the only viable solution the world has left.With so many boundaries and obstacles to urban ministry it would be easy to become discouraged and give up. This should not be the reaction to the previous paragraphs. That intended reaction is a renewed sense of urgency and purpose with a willingness to reevaluate the current methods being employed in urban areas today. "In time of rapid change," says J. Paul Getty, "our experience becomes our worst enemy" (Shultz 273). An effective urban ministry will begin with a fresh look into the ways we preach and teach the gospel. A group of Christian educators were asked: "If you found a curriculum that you believed was superior, that would result in greater learning among your people, would you be inclined to switch from what you are using now?" Only 29% said yes (Shults 54). Tradition, when abused or blindly followed, can do immeasurable amounts of harm. We must think of new ways to reach the lost. The idea a cultural relevancy must be applied to all aspects of urban ministry. In the book, Why Nobody Learns Much of Anything at Sunday School: And How to Fix It, Thom Shults recalled the story of a graduating seminary senior, asked to evaluate his theological education. The student responded that he felt "well prepared to meet the needs of the nineteenth century church" (Shults 114). Many of the current trends in Evangelical circles are doing just that, teaching nineteenth century methods in a twenty-first century world. A call to a new work of the Holy Spirit is essential. One of the ways the church can practice cultural relevancy is to move away from the lofty sermons and haughty experiences of the past and focus the church into a body of believers meeting the physical, mental, and so...
