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Thinking Like a Great Small Church (Seminar) – Part 3

Small Church PastorThis is the third installment in the “Thinking Like a Great Small Church (Seminar)” series. (Click for Part 1 and Part 2.) This is the content of a seminar I was privileged to lead a few weeks ago at the National Association of Free Will Baptists annual convention. This seminar was part of a seminar series produced by the Engage Leadership Network at Randall House Publications. As before, any footnotes were from the original paper. any links were addied for this blog post. As you read the following section, do you find it rings true in your experience? Are these three realities discouraging to you? Are they encouraging? Do you disagree with my conclusions? Please comment below. I am still studying issues related to small church leadership; more voices can make for a more full learning experience. We can learn from one another.


 

Three Undeniable Realities of Pastoral Ministry

Based on the statistics we have seen, there are some realities or truths about pastoral ministry that are undeniable. I am sure there are others we could mention and spend time on, but I will focus on these three:[1]

  1. The vast majority of pastors will never pastor a church larger than 200 people. If the average size church in North America has an attendance of 75, the majority of churches have an attendance less than 100, and Free Will Baptist churches have an average membership of 76, the reality is that most of us will never pastor a mid-size or large church. Most of us will always pastor small churches.
  1. Virtually every pastor will pastor a small church for at least some time in his ministry. I am not referring here to associate, youth, worship, and other pastoral roles, but rather to senior or lead pastor. The various types of associate pastors are more likely to serve in larger churches because those are the churches that most need and are most able to afford the additional staff. For the rest of us, virtually all of us will pastor a small church for at least some time in our ministry. The exception to this might be the large church pastor who is able to transition the ministry to his son or some other leader groomed for that position. Clearly, this is the exception rather than the rule. We all have small church experience.
  1. You can pastor a small church well without settling for less. I will be the first to admit that for most of us, this concept causes a struggle within us. I was sharing my passion for small churches with a friend who replied, “I don’t believe there are any small churches.” What he meant was he didn’t believe there are any insignificant churches. Here’s the rub: Small and insignificant are not the same thing! Your church can be small and significant. Your church can be small and healthy. You can pastor your small church well and it doesn’t mean you are settling for less. None of us wants to settle for less. You would not have made the effort to be here this morning if you wanted to settle for less. You would not have taken the time out of your day if you were willing to settle for less. The good news is you don’t have to. You can pastor your small church well without settling for less.

 

[1] This section adapted, with permission, from “Thinking Like a great small Church” by Karl Vaters. http://newsmallchurch.com/thinking-like-a-great-small-church-part-1-video/. Accessed July 25, 2014.


 

Do you agree that these are undeniable realities of pastoral ministry? What are some others you would include? Do you agree with the third point or do you believe small equals less? There’s no judgement here! Please comment below.

 

Thinking Like a Great Small Church (Seminar) – Part 2

Statistics

Last week I introduced the seminar (Part 1) I led at the recent National Association of Free Will Baptists (NAFWB) convention. Today, I will share the next section of the seminar. This is the section that deals with some statistics. Bear in mind that while the original seminar was presented to a group of Free Will Baptist leaders, the principles apply to any church. The footnotes are from the original document. The links were added for this blog post. I hope you find this helpful and encouraging. Please feel free to comment below. I look forward to your response.


 

Statistics

The National Association of Free Will Baptists is a denomination primarily made up of small churches. This is an undeniable reality. We certainly have some larger churches, but the truth is most of our churches are small. What constitutes a small church? Who decides what category of church yours is? Obviously, there is no absolute standard. The only church size category that appears to be somewhat standardized is the category of the mega-church. A church is considered a mega-church when it averages 2,000 or more in weekend attendance. This clearly will not apply to our discussion.

Various researchers, statisticians, missiologists, and other experts generally mark the transition from small church to medium-size church when attendance crosses the 200-300 mark. Timothy Keller makes the distinction when a church is larger than 200.[1] A leader in the church growth movement, Gary McIntosh, in his book One Size Doesn’t Fit All, also marks the transition from small to medium church when attendance moves beyond 200.[2] Those are just a couple of examples. A quick internet search will reveal the opinions of experts—and those who pretend to be—from across the spectrum.

For those of us in small church ministry, this can be a little discouraging. We all want our churches to grow, but it seems we will always be trapped in small church territory. In fact, the vast majority of churches will always be small churches. This has been true throughout history and it appears it always will be. Could it possibly be this is by God’s design?

Most churches in the United States are small. How small? According to the National Congregations Study, the average congregation has just 75 regular participants.[3] This number has not changed since at least 1998. How about Free Will Baptist churches? Where do we stack up against the national averages? It is difficult to say with any real accuracy. But we do have some clues.

We don’t know exactly how we compare because we don’t collect good data. We collect local church information mostly at the district or quarterly association level. The data is then compiled and forwarded on to the state association level. The information is then compiled and forwarded to the national association level. By the time the information reaches the national level all that is available is state numbers. The local data is not there. This means we cannot report how many churches fall within certain size ranges. We cannot know how many or our churches are small, medium, or large churches.

Another problem is the rest of the church world collects data on attendance or attendance and membership. We only collect membership information. We all know there is often little resemblance between membership and attendance numbers.

All that said, the most recent numbers tell us the average Free Will Baptist church has a membership of 75.[4] While not relating directly to our discussion today, I do want to share some other information. Let me state clearly something most of us already know. The National Association of Free Will Baptists is shrinking by virtually every measure. I surveyed the church and membership information in the last five editions of the Free Will Baptist Church Directory (2010-2014, reporting information for 2008-2012). In that five year span we lost almost 100 churches, we lost over 15,000 members, and the average Free Will Baptist church membership fell from 78.3 to 74.6. This is not a sustainable trend!

While we cannot know how many Free Will Baptist churches fall within the various size ranges, we do have this information about the larger church world in the United States. The following table was taken from the Hartford Institute for Religion Research. According to their statistics, 59% of all Protestant churches in the United States have an attendance of less than 100 people.[5] Small churches are not the exception, they are the norm.

Church Sizes

It is likely these statistics are not new to you. You have heard them—or very similar—many times before. We usually hear these numbers as if they are a problem to be fixed. What if it is not a problem? What if this is God’s design? What if he wants there to be a few really large churches scattered around, a lot of mid-sized churches around the world, and small churches tucked into every nook and cranny of the globe? What if it is his plan? I am not proposing that we become complacent and not try to grow our churches; I am suggesting we become content and quit making church growth the goal.

Some, including researcher Warren Bird, try to make a biblical case for pursuit of mega church status as a goal by referring to Pentecost as “the first mega church”.[6] In my opinion, this is an obvious fallacy. While Acts 2:41 does say that 3,000 people were converted that day, clearly God had no intention of sustaining such a large church. A short time later, Acts 8:1 tells us that a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered. If Bird and others make a case from scripture to justify mega church as the goal, I would make a case from scripture that smaller gatherings of believers scattered around the world is the goal. My aim is to do neither. There is a place and role for churches of all sizes.

 

[1] Keller, Timothy, Leadership and Church Size Dynamics: How Strategy Changes With Growth, Copyright ©2006 by Timothy Keller, ©2010 by Redeemer City to City. This article first appeared in The Movement Newsletter, and was reprinted in the Spring 2008 edition of Cutting Edge magazine, Vineyard USA. www.livingwatercc.org/images/VarArticles/ChurchSize2.pdf. Accessed July 14, 2014.

[2] www.churchleader.net/Portals/0/Resources/Assessment/McIntoshTypologyChurchSizes.pdf. Accessed July 14, 2014.

[3] American Congregations at the Beginnings of the 21st Century, www.soc.duke.edu/natcong/Docs/NCSII_report_final.pdf.  Accessed July 14, 2014.

[4] This information is taken from the 2014 Free Will Baptist Yearbook. The numbers are from 2012. The membership average was calculated by dividing the NAFWB membership number of 170,820 by the number of churches, 2,289. The average was actually 74.6, rounded to 75.

[5] http://www.hartfordinstitute.org/research/fastfacts/fast_facts.html. Accessed July 14, 2014.

[6] http://leadnet.org/9-fascinating-facts-about-people-who-attend-megachurches/. Accessed July 15, 2014. I do not claim to know if he actually considers this a megachurch, but his comments rooting church size directly in Acts 2:41 is certainly a discouragement to those who faithfully labor in the small church context.


Where does your church fit in the size scale? Is your church past of a movement that is shrinking? Do you think some churches are small by God’s design? Is there a role for all church sizes?

 

Thinking Like a Great Small Church (Seminar) – Part 1

small-church5During the recent annual convention of the National Association of Free Will Baptists—the denomination of which the church I lead is a member—I had the privilege to lead a seminar relating to healthy small church ministry. I had spent time reading The Grasshopper Myth (Fountain Valley, California: New Small Church, 2013) by Karl Vaters as well as his blog (www.newsmallchurch.com). With Karl’s permission, I used the title of a workshop along with some of his themes he posted on his blog. They are greatly expanded and specifically tailored to my audience of Free Will Baptist church leaders.

I am posting my notes from that seminar here over the course of several posts. Feel free to engage with each section or wait until the end to comment. If I can be of any help to you, especially in a small church ministry context, please do not hesitate to contact me. Most of all, I hope and pray this will be an encouragement to you who labor in the especially hard work of small church ministry. Your work may be hidden from the world, the church conference circuit, the Christian publishing industry, and maybe even your own denomination or church, but it is not hidden from the God who calls you to be faithful to your calling and will reward you accordingly. God bless you all!


Introduction

I am sure there are many others, including some in this room, who are more qualified to present a seminar dealing with small church issues. Most of us are not new to small church ministry. I am relatively young and relatively inexperienced; but most of my experience is in the small church context. What I will say today is my opinion based on research and experience. That research includes what I believe God’s word says on the matter. I will not read or reference much scripture today, not because I do not think it relevant, but because I will assume we all agree to see this subject from a biblical standpoint. Also, while the Bible has much to say about the church and what we are to believe and teach, it really does not direct us much when it comes to church growth and church size. Some have tried to promote the mega church as “the goal” using scripture, but I will address that in a few minutes. Have any of you ever thought to yourself—or maybe even said out loud, “I pastor (or attend, volunteer in, etc.) a good church. If we only had more people, or more money, or better facilities, or some other thing, we could be a great church.” It has been both my experience and observation that when we adopt that attitude, we tend to begin seeing that attitude in our church. My primary purpose today is to encourage you with the truth that your church can be a great small church. Small and great are not mutually exclusive. They can coexist. Please let me state from the outset: I will not beat up on large churches! I believe there is a place in the kingdom for churches of all sizes. I firmly believe small churches have an important role to play in the kingdom, but so do large churches. Many of the books we rely on, web platforms we utilize, and songs we sing would not be possible without good, godly, Jesus-loving large churches! A great example of this is the Bible application many of you have on your phone or tablet. If you are using the most popular Bible app most of us use was developed by a single church. I will not demonize large churches simply to make me feel better about my small church; there are too many legitimate reasons to love my small church.

What is “The Grasshopper Myth”?

Karl Vaters is pastor of Cornerstone Christian Fellowship[1] in Fountain Valley, California, blogger at http://www.newsmallchurch.com, and author of The Grasshopper Myth. Karl started using the term “Grasshopper Myth” to refer to the inferiority complex suffered by many small churches and their leaders. The phrase comes from Numbers 13:32-33, “All the people we saw there are of great size…We seemed like grasshoppers in our own eyes, and we looked the same to them.” What is The Grasshopper Myth? The Grasshopper Myth is the false impression that our small church ministry is less than what God says it is because we compare ourselves with others[2]. I have come to believe that a great deal of the problem lies in the mirror. Part of the problem is how we view ourselves. As small churches and small church leaders, we are not second-class members of the kingdom. We have a vital role to play. But the truth is that we will never accomplish God’s mission for our churches as long as we are busy navel-gazing.

[1] Cornerstone Christian Fellowship, 17575 Euclid St., Fountain Valley, California, pastor Karl Vaters. Cornerstone is associated with the Assemblies of God denomination.

[2] Karl Vaters, The Grasshopper Myth (Fountain Valley, California; New Small Church) Introduction.


Does this sound familiar? Does this describe your ministry? Please comment below. Check back next week for the next section of my seminar.

 

Weekend Reading: The Strategically Small Church by Brandon J. O’Brien

 

I pastor a small church. I’m not ashamed of my church or the fact it is small. We’re actually pretty The Strategically Small Church by Brandon J. O'Brientypical. Most churches in America—and around the world, for that matter—are small. There is no shame or sin for a church to be small. It shouldn’t become complacent in its smallness, but it can be content.

As I have spent a fair amount of time lately reading, praying, and thinking about ministry in a small church context, I have come across a handful of books which have been particularly helpful. One of those is The Strategically Small Church (Bloomington, Minnesota: Bethany House Publishers, 2010) by Brandon J. O’Brien.

Don’t let the title fool you; by “strategically” small, he does not mean intentionally small. In a nutshell, he is referring to a small church embracing its smallness in size and leveraging that for kingdom greatness. Consider this from the introduction:

What is a strategically small church? A strategically small church is one that has become comfortable being small, because it has learned to recognize the unique advantages of its size. A strategically small church realizes it can accomplish things that larger churches cannot. This doesn’t make it better or godlier. But it means it can proceed in ministry not from a sense of its deficiencies, but from confidence in its strengths. Strategically small churches are strategic for the kingdom of God, because when they embrace their identity, they can make an enormous impact. (page 15)

 

The main thrust of the book is to identify and describe traits that come somewhat naturally to the healthy small church. These traits become the titles for the central chapters of the book:

  • Keeping It Real: The Authentic Church
  • Keeping It Lean: The Nimble Church
  • The Work of the People: The Equipping Church
  • New Focus on the Family: The Intergenerational Church

In Chapter One, O’Brien goes head to head with the typical definition of success in ministry—bigger numbers, budgets, and buildings. He sets the stage for the rest of the work by redefining success, or at least trying to jettison the old definition. One of the primary problems is our expectations of what success ought to look like.

As a dear friend and mentor of mine likes to say, you can do two things with expectations. You can meet them, or you can change them. I say we change them. To do that, pastors of smaller churches must help their people learn to see for themselves. Or more precisely, to see the world as Jesus sees it. And that means the pastor must help his people value the mustard seed and view the church as if they were the first people ever to lay eyes on it, to put aside unreasonable expectations, cast their seeds, and trust God for the harvest. (page 36)

In Chapter Two, O’Brien tells the stories of four ministries that recognized the positive traits that come with smallness and took intentional steps to adopt those traits. Chapters 3-6 focus on those traits occur more naturally in small churches. Small churches can’t effectively stage a large production every Sunday. While they should (and usually do) focus on doing things with as much excellence as they are capable, the real focus is, or at least should be, on building an intimacy that comes through authenticity. Large churches with large leadership structures and large ministries to be coordinated often have trouble making rapid changes and quick decisions. A small church can and should keep its program offerings more lean, nimbly enabling them to respond more quickly to changes in the community, needs inside and outside the church, and ministry opportunities they are particularly gifted for. Because smaller churches cannot hire professional staff to do and lead ministry they have to rely more heavily on the lay-members of the congregation. We often say that like it is a bad thing, but that is exactly how Ephesians 4:11-13 directs us to operate.

11 So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, 12 to equip his people for works of service, so that the body of Christ may be built up 13 until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.

Typically, larger churches (and many small ones try to) offer a huge array of age-specific, age-segregated ministry programming to cover the entire spectrum of life, cradle to grave. Most smaller churches do not have the resources to produce, manpower to operate, or enough population in the various age categories to warrant such age-specific ministry. Instead, they often do what societies, communities, and churches have done for centuries: inter-generational ministry. I do not understand why for the past several decades we have been afraid for relationships to form between generations. Why do we discourage children, adolescents, and adults from worshiping together and learning from one another?

O’Brien closes the book with what I think is an interesting insight. While the largest churches continue to grow, one of the trendiest ways for this to happen is to move to a multi-sight model where the there is one preacher transmitting the sermon to multiple locations. This continues to elevate the singular task of preaching as if it is the lone ministry of the local church. Please don’t misunderstand me. Preaching is incredibly important, but it is not the pastor’s only job. Because of celebrity preachers, even small church pastors feel the pressure to hit a home run every week with their sermon. The truth is that no one bats a thousand! We all strike out from time to time.

One of my tasks as the pastor of a small church is to actively disciple my congregation, and a good portion of that happens during the sermon on Sunday morning. But it also has to happen at other times. When I am doing that, I have the opportunity to identify potential leaders that I can help train to do the work of the ministry. This includes preaching. As pastors, we need to guard our pulpits; but we need to not be stingy with them! You people will endure some poor preaching from time to time. I have some bad news for you: They already do. I believe one of the reasons we have a shortage of pastors, especially for smaller congregations is that we are not raising them up. I am as guilty as the next pastor, but I am committed to changing that.

The intimate, nimble, authentic, effective small church is the perfect incubator to train new leaders who can continue to guide the local small church in those traits. In emphasizing this, O’Brien plays down the importance of preaching a little too far. That said, he does bring some balance back into local church leadership.

I highly recommend The Strategically Small Church. If you are the pastor or another leader in a small church, you really should invest in this encouraging read. There are at least three take-aways I will leave you with:

  1. The Strategically Small Church and author Brandon J. O’Brien are another voice in the growing chorus of leaders and writers celebrating the value and place in the kingdom of God for small churches and their leaders. Over the next several weeks I hope to introduce some more.
  2. The book introduces new ways to evaluate—a new paradigm, if you will—the ministry of your small church. This is healthy and helpful.
  3. As it introduces these traits that ought to be somewhat natural in the healthy small church, it illustrates and demonstrates what they can look like in the small church context. This is also helpful and incredibly encouraging.

I would encourage you to get this book and read it. I hope it helps shape your view of the small church as it has helped shape mine.

The vast majority of churches in America are small churches; how about yours? Do you feel undervalued and underappreciated because of leading a small church? Have you already read The Stategically Small Church? What did you think about the book? Please share in the comments below—and be encouraged!

 

Weekend Reading: Fusion by Neslon Searcy

Fusion by Nelson SearcyI have a love/hate relationship with conferences and conference speakers. I love sitting in a big room in a large crowd soaking in the teaching. I love being exposed to new and innovative resources. I love the energy. I love the music. I love meeting new people. I love so much about the conference experience.

And then I come home. What a let-down. At least that is often my perception. That is when I realize that just about everything I have just learned is completely useless in my small church environment.

Several years ago I had the privilege to serve in a support role on the staff of a large church; it certainly seemed large to me. To the researchers who track these things it would be considered mid-sized. Our attendance was somewhere in the 500 range. While serving there, one of the staff pastors and I went to the Innovative Impact conference hosted by Woodlands Church (known then as Fellowship of The Woodlands) in The Woodlands, Texas. One of the speakers at this conference was Nelson Searcy.

Nelson Searcy is the founding pastor of The Journey Church in New York City. He is the author of several books, including Fusion: Turning First-Time Guests into Fully-Engaged Members of Your Church (2007, Regal). Searcy is an engaging speaker and an innovative, entrepreneurial leader. Fusion reflects this.

In Fusion, Searcy lays out a step-by-step plan to take visitors that have been attracted to your church and guide them down a track toward becoming members who are completely immersed in the life of the church. That is a great goal. In spite of that great goal, there are several problems with the book.

Fusion is a business book about becoming more successful at the business of growing the local church. Searcy talks some of evangelism and spiritual growth, but mostly Fusion is about church growth. As if that is not frustrating—or even insulting—enough, he spiritualizes these business principles by adding a variety of biblical proof texts taken completely out of context. Remember, you can make the Bible mean anything you want it to by removing or changing the context. By relying on business growth and leadership principles to build the church, he cheapens the value of the work of the Holy Spirit and minimizes the hard work of discipleship. Assimilating guests into the church becomes a numbers game much like a career in sales. It becomes about the number you can get to stick. We want visitors to stick around, but they are not really part of your church unless they are being discipled.

Fusion is written for the large church trying to become larger. In the spirit of full disclosure, I am a small church pastor. I pastor a small church. Those statements sound like they mean the same thing, but they don’t. I picked up a copy of this book because I wanted to be better at connecting visitors with the church, as we should all be. But Fusion simply is not practical for the small church, at least not for the really small church. One example of this is the sample letters and emails to be sent out to guests. They all recommend the pastor who taught that Sunday should send or sign the messages. Searcy is working under the assumption that churches (at least the ones he works with) routinely have multiple pastors. This is as opposed to most churches, which actually have the pastor as the only staff member.

Fusion is a marketing tool to increase sales of Searcy’s other products. One of the primary products being promoted in this book is “The Assimilation Seminar”. I wish I had thought while reading the book to count the number of times the seminar or the “Assimilation System” were mentioned by either Searcy or one of the testimonials peppered throughout the book. Searcy is as much a salesman as a pastor. His website, www.churchleaderinsights.com, is full of seminars, workshops, ebooks, coaching opportunities, and other products to make your church larger, because that is what really counts.

Searcy implies if you will follow his system your church will grow. In Fusion, Searcy does not provide principles for assimilation that may lead to church growth. He does not provide general guidelines. He does not simply provide examples. He provides a system. Searcy makes no secret he is providing a system. He calls it “The Assimilation System”. The implied guarantee of church growth comes mostly from the handful of hand-picked testimonials scattered throughout the book. It was glaringly obvious he did not include testimonials from those church leaders who had implemented Searcy’s system, prayed, and worked and did not see meaningful church growth simply because that may not have been God’s will for them at that time. These leaders were given a false hope and a false promise.

Searcy implies church growth is the goal. Sure, God wants us to reach new people; but this is apparently so the local church can be bigger. It is not just this book. In the store on his website, there is an entire section devoted to breaking size “barriers” as if we have some biblical mandate to grow a bigger congregation. By the way, I have read the entire Bible. There is no such mandate. That pressure is purely man-made. The goal is not bigger churches, it is healthy churches that disciple believers and send them out to do ministry. On a side note: if you send them out, they are no longer at your church to be counted. GASP!

I do not question Searcy’s motives. I suspect his heart is at least somewhat pure in this. I just get so irritated at the arrogance of some (not all, by any means!) pastors of large churches who seem to work under the assumption that since they did X and became “successful”, if you will do X you will be successful as well. The vast majority of churches in North America and around the globe are small churches. They are doing good work discipling believers, performing social work, and planting new churches. Please do not demean those churches and their leaders by implying they are less because they are small.

Have you read Fusion by Nelson Searcy? What did you think about it? You are welcome to add your comments below, whether you agree with me or not!

Weekend Reading: Balanced Christianity by John Stott

Balanced Christianity by John StottEarlier this week I wrote about extremes – specifically relating to law and grace. I made the argument that we should not necessarily look for some middle ground or moderate position, but rather the truth in both extremes.

This is the underlying message of John Stott’s classic work, Balanced Christianity (expanded edition, 2014, InterVarsity Press). Originally published in 1975, this short work draws attention to what Stott calls “one of the great tragedies of contemporary Christendom, a tragedy which is especially apparent among those of us who are called (and indeed call ourselves) evangelical Christians. In a single word, this tragedy is polarization…” (emphasis his) He correctly points out our substantial agreement in the historic doctrines of the faith, yet we choose to make no allowance for those who disagree with us on matters of lesser importance.

The introduction sounds like he is setting up an argument for some sort of trans-denominationalism, but that is not really what he does. Stott does not argue that our differences do not matter, just that we have more to unite over than to divide over.

To be sure, our differences do matter. If they did not, we would not hold them as differences. This is especially true when it comes to doctrinal differences. It is fair that these distinctions keep me from being a member of the same local church as those who practice infant baptism. It should not prevent me from accepting them as fellow believers and fellow evangelicals. It should not prevent us from worshiping together. It should not prevent us from shared outreach and social action. We are still brothers and sisters in Christ. We can choose to not focus on our differences, but rather on the things we hold in common.

Stott identifies and briefly examines four areas of polarization within the Christian church in general, and evangelicalism in particular. It is truly fascinating to me that while he wrote this almost 40 years ago in 1975, the four areas of polarization are still sources of conflict within the evangelical church and Stott’s words still ring true today. The four areas of polarization Stott provides a short analysis of are:

Intellect & Emotion: Stott says, “Some Christians are so coldly intellectual that one questions whether they are warm-blooded mammals, let alone human beings, while others are so emotional that one wonders whether they have any gray matter at all.” Either extreme is too far in that direction, but camping out in the middle where there is some logic and some emotion is not the answer. We are created as rational image bearers of a rational God, in his image. But God also feels. Scripture describes God as having deep feelings of love, anger, compassion, and sorrow. Stott comments, “If it is a serious peril to deny your intellect, it is a serious peril to deny your emotions.” If the polarization existed in 1975, it certainly exists in today’s evangelicalism.

Conservative & Radical: One of the things I really like about Stott and this book is embodied in the beginning of this statement: “We must begin by defining these terms. By conservatives we are referring to people who are determined to conserve or preserve the past and are therefore resistant to change. By radicals we are referring to people who are in rebellion against what is inherited from the past and therefore are agitating for change.” By our cultural, political, and/or religious definition(s), I am conservative; according to Stott’s, I am not conservative. While it is absolutely true that we must remain conservative in matters of Biblical theology, we must avoid the trap of conservatism in every area of life. On the one hand are those who want no change of any kind for any reason; on the other hand are those (Stott refers to them as radicals) who question everything and want “thoroughgoing reform, even revolution.” It appears the only option is to polarize over this, but the reality is we are called to be both conservative and radical. We must be conservative in our theology, in biblical truth. We must be radical in sharing that truth with those around us. Methodologies change over time. They must be evaluated and reevaluated against scripture. We do not “do church” as the disciples or the early church did. There must be room at the evangelical table for those who change more slowly and those who are more welcoming to change. We need not polarize in this area.

Form & Freedom: Stott identified a move in 1975 (it was not new then, nor has it diminished) calling for a new and unstructured kind of Christianity without the structure and baggage inherited from previous generations of the church. He identifies three main expressions of this way of thinking.

…first, that many are looking for churches without a fixed form. Groups of Christians, now meeting in many parts of the world, are breaking away from tradition and doing their own thing in their own way. Second, there is a desire for worship services without order, in which the minister no longer dominates everything but congregational participation is encouraged, in which the organ is replaced by the guitar and an ancient liturgy by the language of today, and in which there is more freedom less form, more spontaneity less starch. Third, there is a rejection of denominationalism and a new emphasis on independency. The younger generation is quite content to cut the cords which tie them to the past and even to other churches of the present. They want to call themselves Christian without any denominational label. (emphasis his)

Personally, I do not have major issues with the first two observations. Tradition, unlike biblical truth, must be evaluated and can be changed. Since I hail from a church tradition without a formal liturgy and hold tightly to the priesthood of the believer (and personally prefer guitar to organ), the second is also somewhat acceptable. The third is troubling. We have things that tie us together. Those should be recognized and celebrated. To be clear, denominational loyalty must not come before loyalty to scripture, but associations are important. Form is important. The problem is when form does not allow for the movement and work of the Holy Spirit. Stott makes the case that scripture calls for structure in three areas. First, there is a structured church with leadership, membership, and some forms. But there is flexibility in all this for freedom. Second, there is formal worship. There is room for exuberant worship alongside more reverent worship. “Some believers seem to assume that the chief evidence of the presence of the Holy Spirit is noise. Have we forgotten that a dove is as much an emblem of the Holy Spirit as are wind and fire?” Third, there is a connectional principle. We often focus on independence—autonomy—to the point we forget our local church is part of God’s larger universal church.

Evangelism & Social Action: This fourth polarization identified by Stott is the one that, in my opinion, has been most improved since the original publication of this work. While it is true that mainline churches still try to affect change in society and politics without the benefit of evangelizing that society, and while it is true that some “evangelicals” are only interested in evangelism, a great many evangelicals have come around to the truth that evangelism and social action can be two sides of the same coin. Stott notes, “If Jesus so loved the world that he entered it by incarnation, how can his followers claim to love it by seeking to escape from it? As Sir Frederick Catherwood has written, ‘To try to improve society is not worldliness but love. To wash your hands of society is not love but worldliness.’” Once again, the answer is not to find some middle ground. Jesus did not give us the Great Commandment (Mark 12:29-31, especially 31) and then override it with the Great Commission (Matthew 28:18-20). We are not to pick the one we find easiest or the one we most relate to; we are to strive to keep both. Our love for others and our desire to see them have a relationship with God trough Christ Jesus must co-exist.

The sixth and final chapter of this wonderful little book, and the chapter that makes this an “Expanded Edition”, is a reprint of an interview of John Stott conducted by Roy McCloughry in 1995 for the British magazine Third Way. The interview was republishing by Christianity Today. This is easily the longest chapter in the book. While it is interesting and helpful, it is not as inspiring as the previous chapters, nor does it contain the depth. Topics of the interview include Stott looking back over more than 50 years of ministry; the way society, the church, and the author’s ministry have changed in those years; changes in Stott’s own Anglican Church and the evangelical movement; and a host of other issues.

Balanced Christianity by John Stott is one of those more modern classics that should be read by most everyone who professes to be a believer, and certainly should be read by those with a position of leadership and influence in the church.

Have you read Balanced Christianity? What did you think about it? If you have not read it, does this review help convince you to? Leave your comment below!

Avoiding Extremes

OppositesIt is so easy to think in extremes. This is not true only of Christians or of the church. We live in a society of extremes. There is no such thing as a moderate in the public square; you must either be liberal or conservative. Liberals are portrayed as more liberal than ever by conservatives. Conservatives are portrayed as more conservative than ever by liberals. Anyone who tries to occupy a middle ground gets shot at by both sides.

We act as if this is new problem when it clearly is not. The apostle Paul wrote regularly about this in his letters. In responding to those who wanted to take advantage of God’s grace by living as they wanted then wrapping themselves in the banner of grace as a protection, Paul wrote in Romans 6:1-4, “What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We are those who have died to sin; how can we live in it any longer? Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.” We are to enjoy life in God’s grace; but we enjoy it by living the new life he has called us to. We live in liberty but are not to be libertines.

The other extreme says that God’s grace demands we keep all the religious law God established. Paul answers this claim in Galatians 5:1-6, “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery. Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law. You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace. For through the Spirit we eagerly await by faith the righteousness for which we hope. For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.” We have been granted freedom from the yoke of slavery. We are free to live the new life he has called us to. We live in liberty, not slavery.

So if we are to avoid these extremes, how are we to live? Is there a middle ground? Sort of, but I prefer not to think of it as a moderate position. I prefer to think of it as the best of both worlds. We have liberty and are not “bound” by the law. This is God’s grace. There is forgiveness when we fall. This is God’s grace. Jesus made it clear he would not abolish the law (Matthew 5:17-20). This is also God’s grace.

So, the law is still valid. We are not “bound” by the law. We live in liberty. How do all these truths work together? I believe the answer is in Galatians 5:13-18, “You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. For the entire law is fulfilled in keeping this one command: ‘Love your neighbor as yourself.’ If you bite and devour each other, watch out or you will be destroyed by each other. So I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want. But if you are led by the Spirit, you are not under the law.” If we walk by the Spirit, we will fulfill the law. Don’t work to keep the law, keep the one command to love your neighbor and the law will have been kept!

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