When talking to non-believers, make an effort to find fresh and clear ways of communicating common Christian concepts. Instead of inviting people to put their “faith” in Christ, ask them to put their “trust” in him. Instead of “theology,” try “Christian convictions.” Instead of warning them, “You’re going to be judged for your sins,” say, “You’ll be punished for your crimes.” Almost any Christianese term can be replaced with a clearer equivalent.

Commercial airplanes are extremely safe these days. Still, sending 100,000 lbs. of metal into the atmosphere at 600 mph demands attention to safety. But when a flight attendant starts the safety briefing, I ignore it. All I hear is, “Blah blah blah blah.” I’m not the only one. People put on noise-canceling headphones, turn to chat with their neighbor, or scroll through their social media feed. Why? Isn’t the safety briefing full of vital information? Wouldn’t heeding its advice potentially save your life in an emergency? Yes. Then why does no one pay attention?
People have heard it before. They think they know it. Honestly, nobody cares.
That’s why many airlines today have developed a new approach to keep passengers’ attention. Turkish Airlines hired famous YouTube personality and digital magic artist Zach King. Their safety video includes Zach performing illusions to keep passengers engaged. British Airways adds comedy by incorporating Mr. Bean into their video. Korean Air features the Korean pop sensation, BTS. Air New Zealand uses characters from The Hobbit. Airlines have learned how to keep people’s attention focused on the important safety information they want to convey to their passengers. They’ve learned their lesson, but have Christians?
Believers face a similar problem. We try to tell non-Christians valuable truths about the Christian faith: “Jesus died for your sins. Put your faith in him. He, alone, is holy.” All that non-Christians hear is, “Blah blah blah blah.” Unlike on an airplane, they’re at least looking at you. They’re still not understanding what you’re saying, though. Why? You’re speaking Christianese. It’s parlance they’re unfamiliar with.
Christianese is the language Christians speak at church and to other Christians. It has two characteristics. One, it’s churchy. It contains theologically loaded lingo that is understandable to Christians but largely incoherent to non-Christians.
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The gift of governing (if we can call it that) reveals itself especially in the right managing of discipline in reference to the various different temperaments and characters which church leaders have to do with. For as in physical diseases the same cure is not appropriate for the same disease in all constitutions and times, and as ministers in their preaching are to apply the same things in different ways for different audiences, so this cure of discipline is not to be applied equally to all persons, not even to those who are have created the same stumbling block. For what would scarcely humble one may crush another, and what might edify one might be a cause for stumbling to someone else who has a different temperament and personality.
Therefore, we suppose there is no peremptory determining of rules for cases here. Rather, how you proceed in the application of rules is necessarily to be left to the prudence and conscientiousness of ministers and elders according to the particular, real-life case they are dealing with, in all the details of its actual circumstances. Yet we may lay down some general principles.
The Goals of Church Discipline
All disciplinary procedures which the church follows with people who have caused stumbling must be done with respect to the ends and goals for which Christ appointed church discipline and so as to achieve these selfsame goals. This, I suppose, cannot be denied, for the means must be suited to its end.
Now the ends or goals of the censures administered in church discipline are:
1. To vindicate the honor of Jesus Christ, as this is what suffers when a member of Christ’s church goes astray.
2. To preserve the authority of Christ’s ordinances and to chasten disobedience to Christ’s authority. This is why church discipline is called the punishment that was inflicted (2 Cor. 2:6), and it is said to revenge all disobedience (2 Cor. 10:6), because it is appointed as a kind of ecclesiastical whip to maintain Christ’s authority in His house and so to identify those who are unruly in it (2 Thess. 3:6–14).
3. For the good of the person who is being disciplined. As it says in 1 Corinthians 5:5, church discipline is intended for the destruction of the flesh so that the spirit may be saved. By this discipline, admonitions, reproofs, and indeed threatenings may have the more weight to bring the person to humility and to stir them up and constrain them at least to a more orderly walk in the church, as the apostle says in 2 Thessalonians 3:6, 14.
4. For the good of the church. Church discipline should prevent the leaven of profanity from spreading, and it should teach others to fear. This reason is given in 1 Corinthians 5:6, 7, and so on, and 1 Timothy 5:20.
When we speak of the end or goal of investigation and censure in church courts, we are referring to all these but especially to the more public and general ends, yet without neglecting the edification of the individual undergoing church discipline. Therefore, in disciplinary procedures, particular and special respect should be had to the manner which will most successfully achieve these ends.

In the orchards outside my city the apple trees are bearing their fruit. And in these weeks of harvest, people like you and me go out into the orchards and ravage those trees. We pick them bare. Does the tree give up? Does it shrivel up and die? No, it just begins the process again so that at next year’s harvest it will once again be full of fruit. That’s you and me, Christian, when people hurt us and harm us and take advantage of us. Even then we display the fruit of the spirit. Even then—especially then—we act in meekness.

Much has been written about the biblical concept of “meekness.” Many have pointed out that of all the attributes God expects of us, and of all the attributes so wonderfully displayed in Christ, none is so rare as this. Yet perhaps no attribute is quite so difficult to define. What, then, is meekness?
In some ways meekness is best defined by what it is not. Meekness is the opposite of self-assertion, the opposite of acting as if my will should triumph over God’s or even that my will should necessarily triumph over any man’s. It is the opposite of insisting that this world would be a better place if God and man alike just did things my way. Therefore, it is the opposite of grumbling against God’s providence as it’s expressed through circumstances or even through the hands of men.
When Jesus said “blessed are the meek,” he carefully placed this beatitude after two others—after “blessed are those who are poor in spirit” and “blessed are those who mourn.” God’s blessings are upon those who come to him with empty hands—with an awareness that they are fully dependent upon God’s grace. And God’s blessings are upon those who come to him with broken hearts—with deep sorrow over their sin and sinfulness. People who come to God in this way will naturally relate to him with a quiet spirit—with what we know as meekness. And such quietness before God will express itself in kindness and gentleness toward men.
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