Stan Dueck of Denver, Pa., is a staff member of the General Board's Congregational Life Teams. He is ordained in the Church of the Brethren with eight years of pastoral ministry experience.

Part One: A Biblical and Historical Background
Evangelism—Anabaptist Style, 1517 to 1540
by Stan Dueck

There is a world of difference between 16th-century Europe and 21st-century America. Yet the early Anabaptists can still serve as a guide in the ways we share our faith.

As a branch of the Believers Church tradition, the Church of the Brethren has roots in Anabaptist history and theology. The members of this reformation movement were resourceful and faithful in their proclamation of the good news. Nearly 200 years before the founding of the Church of the Brethren hundreds, even thousands, came to faith from 1517 to 1540 through the evangelization of Anabaptists.

Evangelism means the announcement of good news. The early Anabaptists understood that as followers of Jesus they were called to participate in God's mission by a God who not only acts but also speaks, whose Son is the Word, and whose Spirit leads in truth. "In the oral/vernacular world in which they lived, the early Anabaptists had as their aim the conversion of the hearers and their joining the 'saints of God,' . . . the 'Body of Christ on earth' through water baptism" (Snyder).

The purpose of this article is to explore the development of evangelism in Anabaptist thought in its European origins. The intent is to examine the outreach methods that enabled the Anabaptist movement to surge while opposed by mainstream religious and political powers. Lastly, we will look at the implications for the practice of evangelism in the Church of the Brethren.

ANABAPTISM—THE BEGINNINGS

The start of the 16th century was rich with spiritual energy. The medieval picture of a subservient or angst-laden laity dominated by a powerful clergy does not fit the frame. At the close of the medieval period, there was a notable increase in lay piety. Within a few years, a majority of lay people would disclaim much of what they regarded as sacred. Anabaptism appealed to a number of the common people because it resonated with some of the late medieval ideas of spirituality and had aspirations for social justice.

The Anabaptist movement began with ambitions for sweeping religious and social change. Anabaptism, in its continental European origins, progressed through several stages from 1517 to 1540. Its beginning corresponded to the broad reform movement, questioning Rome's authority.

By the early 1520s, this loose coalition began to splinter. Serious dissent emerged among the reformers. Some reformers, such as Erasmus, remained with the Roman Church after Luther's excommunication. Luther and Zwingli forged political alliances with local authorities. The failure of the Peasants War added to the religious and social divide that was occurring between the magisterial reformers such as Luther and Zwingli and dissident groups, including the Anabaptists.

The first adult baptisms in Zurich and Switzerland marked the radical reformers' break from Zwingli. When the peasants' revolt collapsed, the Anabaptists found themselves on the margins of power.

Next, Anabaptists and other dissident groups became the targets of religious and political suppression. The alliance between some reformers and local governments was an advantage in the quest for religious dominance. The Anabaptists became outsiders and were embattled in ideological and theological conflict. Some cities, however, were tolerant of diverse religious opinions. Members of the movement were predominantly peasants, artisans, and miners who at the time were experiencing social, economic, and political shifts. Anabaptists started and developed a significant number of faith communities, some sizeable. They numbered several hundred in the Swiss city of St. Gall. On Palm Sunday in 1525, Conrad Grebel baptized nearly 200 people. The Swiss city of Nicholsburg became one of the movement's centers with a population of some 12,000 Anabaptists.

EARLY ANABAPTIST BELIEFS

The Anabaptist understandings of grace and the Great Commission were influential in the development of their purpose for mission. The Anabaptists embraced the reformers' emphasis on grace and faith. They viewed themselves and all human beings as radically sinful beings, in need of redemption. They agreed with Luther that the grace of God, which grants saving faith, comes before faith and cannot be earned. However, they argued against Luther, believing that grace has the power to remake human nature. Also, they contended that each person has the free will to choose either the path of salvation or the path of perdition.

With this position on grace and faith, the Anabaptists could speak of the "new life," "regeneration by the Spirit," and "rebirth." By the power of God, sinful people come to repentance and confess their faith in Jesus Christ. By that same power, sinful beings are reborn and regenerated by the Holy Spirit and become new people. These new people then live lives that give a witness to God's grace at work in their lives. Because the Anabaptists held that God's grace could remake believers, they expected the non-coercive preaching and acceptance of the gospel to result in a visibly ethical church.

God's grace was a theological grounding for their mission, and the Anabaptists discovered their methodology in the Great Commission and message from the Acts of the Apostles. Numerous Anabaptists interpreted Matthew 28:19 differently than the western medieval church. For twelve centuries the Roman Church used this text to show that valid baptism had to be in the name of the Trinity.

These Anabaptists applied a groundbreaking interpretation to Matthew 28. Familiar with the writings of Erasmus, they followed his thesis that in studying the example and teaching of the apostles in the Book of Acts, one could determine the correct sequence to be observed in the process of becoming a disciple of Christ. The process as outlined in the Scriptures and demonstrated by the apostles is teaching, acceptance, conversion, transformation—then baptism.

In an attempt to discover how the apostles interpreted Christ's commission, they turned to Acts 2, 8, 10, and 19. In addition to the model of believers baptism, these biblical texts provide the message taught by the apostles. This message became the heart of the Anabaptists' proclamation. Thus, the Anabaptists talked in terms of conversion—repenting of one's previous life and then conforming to Christ's teachings. In Erasmus, the Anabaptists, and the Great Commission, Abraham Friesen asserts, "Such a conversion was not based on the ethical teachings of Christ, but it was based on faith in Christ as God's sacrifice for sin and the implication this had for the sinner."

Matthew 28 and Mark 16, along with Psalm 24:1 ("the earth is the Lord's"), indicated to the Anabaptists that Christ wished his followers to go forth in power to reconquer what rightly belonged to him. The earth belonged to Christ, and they had been commissioned to go forth into all the world to preach Christ's gospel.

EARLY ANABAPTIST EVANGELISM

People drawn into the Anabaptist movement invited others to follow the path of Christ. Lacking a significant number of educated clergy, the movement relied upon common people who called others to repent, to accept water baptism and church discipline, to live a regenerated life, and have concern for the poor and needy.

Evangelization by Anabaptists occurred in the midst of their normal routines and daily activities. Family members, friends, and vocational networks were the first and most natural groups to be evangelized. Anabaptists started informal Bible studies in their homes and at their workplaces.

Women were important to the growth of the Anabaptist movement. Generally, there was little in the culturally ascribed role to encourage women to be religiously active. Most women in the Anabaptist movement integrated their ministry into daily routines. Their houses became a primary location for evangelization during this period. They shared their faith with family members and friends, hosted house church meetings, provided a communication network for the local church, and aided families separated by imprisonment. Anabaptist women were equal to men in their commitment to Christ, though unequal by society's standards.

Certain vocations provided greater opportunities for Anabaptists to share Christ's love and teach the Scriptures. Crafts such as weaving and sewing usually were carried out in rooms or halls with groups of people clustered together. Often, as people worked, biblical instruction, worship, or some other kind of religious activity was offered.

Interestingly, Jacob Groß, a traveling furrier, was arrested while present in a room with a group who was at work spinning. The authorities claimed it was an illegal religious meeting. Groß defenders asserted that no Bible reading or singing occurred. Upon further investigation, however, it was discovered that Groß had celebrated the Lord's Supper with these people and had baptized one of them.

The Anabaptist movement was also characterized by members going to others with the teachings of Jesus and the apostles. During times of suppression, this evangelization did not cease. They adapted the ways in which they relationally shared their faith. During the early stages of the movement, Anabaptists openly shared their faith by informal conversation with people in homes and guild halls, taverns, on street corners, at the town square, and in local businesses. A distinguished citizen of St. Gall once chronicled that he could not take a walk on Sundays without bumping into huddled crowds of people reciting the Scriptures. Common people with no culture or learning began to read. "I myself have heard," he said, "an illiterate person preach or read, which is something I cannot understand."

COMMUNICATING THE GOOD NEWS

The 16th century was an oral/vernacular world. Most people had little or no education. Some historians believe that only 3 percent of the population could read and only 15 to 30 percent of the population in cities were literate (Snyder). Most Anabaptists were illiterate, as was most of the society. Nonetheless, the Anabaptists were adroit at communicating their faith. They devised ways for proclaiming the good news, teaching the Scriptures, and communicating their ideas. In an oral/vernacular setting, Anabaptist evangelists, missionaries, and other members could share their message with all segments of society as a result of natural, one-to-one contacts during the normal daily routines. The Anabaptists were flexible and contextual in their approach to evangelism.

How did the Anabaptists communicate the good news with their world? It was a combination of conversational communication, topical Bible teaching, music compositions, and manuscript production. The Anabaptists developed a topical approach along with a mnemonic structure for teaching the Scriptures. This approach to the Bible made it possible for the illiterate members to remember considerable amounts of Scripture. Both literate and illiterate alike could cite the same texts and provide interpretation to defend their core beliefs. The religious inquisitors of the Anabaptists were amazed at their grounding in Scripture.

Music and manuscripts were significant carriers of Anabaptist teachings and news. The Anabaptists composed rhyme to be sung to popular tavern tunes. Their rhymes highlighted primary teachings and the stories of martyrs, taught key biblical passages, and spread information. Handwritten epistles, exhortations, statements of faith, and accounts of martyrdom provided edification, defense, and clarification of Anabaptist teachings.

IMPLICATIONS FOR THE CHURCH TODAY

Admittedly, there is a world of difference between 16th-century Europe and 21st-century America. Yet, as contributors to the Church of the Brethren's heritage, the early Anabaptists can still serve as a model for sharing our faith. Their practice of evangelism was incarnational, contextual, practical, innovative, relational, and biblical. The living reality of the Anabaptists is probably the most important factor. They were willing to talk about their faith and life anywhere and everywhere to anyone who would listen. Their story should continue to challenge us to examine the passion by which we share the good news.

In recent decades evangelism has been redefined in ways that have minimized the element of proclamation and emphasized "a Christian presence." Religious and cultural diversity and the quest to privatize spirituality upholds this shift. Also, our society resonates with the idea that who a person is says far more than what a person says.

A consistent lifestyle is vital if the Christian faith is to be proclaimed to others and believed. Also, evangelism is to be understood in relation to God's overall activity and mission. Therefore, we cannot diminish the importance of announcing the good news in Christ through preaching and sharing our faith story. The Anabaptists knew that silence did not adequately describe the mission of Jesus. The proclamations of Jesus challenged and moved his hearers, who held that his miracles, lifestyle, and prophetic actions authenticated his teachings.

Evangelism and outreach by our churches should not be merely words or deeds; instead, words and deeds should be intertwined. A Christian presence without professing the good news is tenuous. On the other hand, announcing good news without a presence is not compelling. The Anabaptists had a collected sense about who they were. They were God's people. The Anabaptists thought of themselves as living in solidarity with the church of the 1st century. They saw this as a movement from God to the world, and their church was viewed as an instrument of God's mission.

The Anabaptists saw themselves as continuing a movement begun with Jesus and the early church. Collectively they saw themselves calling the church to renewal. By definition, renewal is not a one-time, all-encompassing event. It is an ongoing process that continually calls the church to examine itself in the light of Jesus and its early history. The ongoing nature of renewal means that the church is never complete but depends on God.

Since renewal is never complete, the church cannot fossilize the practices of one particular era as the determinants for sharing our faith and life. The idea of ongoing renewal permits the Church of the Brethren to adapt its patterns of evangelism to the constantly changing cultural environment. The concept of renewal requires that we make use of new methods, structures, and updated technology to proclaim the good news in Christ. The message and core values of the gospel must remain the same, but the means to the end must always be questioned for change.

Like the early Anabaptists, our congregations need to be flexible, practical, innovative, relational, contextual, and biblical in their approach to evangelism. Our members need to be equipped and supported so that they can in sharing their faith and life, disciple family, friends, and community. While one-to-one relationships and small groups are part of our Anabaptist evangelization practices, so too is the use of new styles of worship and music and imaginative and reliable forms of communication. Evangelism from an Anabaptist viewpoint approaches women, children, and men and it occurs in our most daily routines. It is both spoken and lived.

Like our Anabaptist predecessors, we too are to use the criteria of Jesus, the New Testament, and the early faith traditions to evaluate the familiar, innovative, traditional, and contemporary ways of being today's church, fulfilling the Great Commission.

QUESTIONS FOR REFLECTION

1. In what ways does your congregation equip members to share their faith and life with people?
2. What changes in your community require you to reevaluate the congregation's mission?
3. How does your congregation determine the ways in which it reaches out to the community?
4. In what ways are your congregation's evangelism ministries contextual? How are they relational? innovative? grounded in Scripture?

RELATED SCRIPTURES

Psalm 24
Matthew 28:16-20
Mark 16:15-16
Acts 2; 8; 10; 19

BIBLIOGRAPHY

Books

Driver, John. Radical Faith: An Alternative History of the Christian Church. Pandora Press, 1999.

Friesen, Abraham. Erasmus, the Anabaptists, and the Great Commission. William B. Eerdmans Publishing Company, 1998.

Weaver, J. Denny. Anabaptist Theology in the Face of Postmodernity: A Proposal for the Third Millennium. Pandora Press, 2000.

Weaver, J. Denny. Becoming Anabaptist: The Origin and Significance of Sixteenth-Century Anabaptism. Herald Press, 1987.

Articles

Frank Ramirez is pastor of Elkhart Valley Church of the Brethren in Northern Indiana. He also writes on the topics of art, history, and theology.

Part One: A Biblical and Historical Background
Brethren, Evangelism, and Missions
by Frank Ramirez

Brethren have generally been of two minds regarding evangelism and mission. Simply put, it remains important for us to listen to each other and hear what we are saying to ourselves.

Brethren have generally been of two minds regarding evangelism and mission. We are for it, but we are afraid of getting too excited, of going off the deep end.

The Brethren movement was founded in evangelism and missions. Alexander Mack, Sr., one of the co-founders of the church, was caught up in the evangelistic efforts of the pietistic preacher Hochmann von Hochenau. Mack eventually joined Hochmann on his missionary journeys.

The original eight Brethren, who formed the structure of the church, assumed that evangelism was essential for all its members. However, the enthusiasm and success of these efforts led to criticism by contemporary Christians who looked askance at the many Mennonites and members of the established churches (Reformed, Lutheran, etc.) who joined the European Brethren.

Eventually, economic and judicial persecution drove the Brethren to the "New World." After recovering from internal problems, they gathered together for a traditional love feast. The immediate result was to send out the entire male membership of the Germantown group into the surrounding countryside to evangelize and found Brethren congregations. These efforts were successful in laying the groundwork for several "mother" congregations.

Brethren struggled through much of the 19th century with the question of how evangelism and missions were consistent with Ordnung, the uniform way of living together in faithfulness. Those who felt that the gospel call to evangelize was of utmost importance contended with those who felt the Brethren needed to spend more time remaining the faithful and pure body.

The fact that the issues were brought up on a regular basis at Annual Meetings demonstrates that protracted meetings, as revival meetings were called, were a matter of considerable interest. For many, they became a regular part of Brethren practice and experience. For others, they were held in suspect, especially when emotionalism ran high. Truth be told, the creative tension between these two extremes was a healthy part of keeping Brethren culture from becoming static.

Even before the Civil War, Annual Meetings laid the foundation for organizations that would oversee missions and evangelism. Progressives such as Henry Holsinger urged the Brethren to adopt these practices, while the Old Order Brethren were wary of the accompanying need for trained leadership and the creation of denominational structure.

As it turned out, Holsinger's ideas, though ridiculed by many, were eventually adopted by the Brethren Church and the Church of the Brethren (two of the three branches that resulted from a split among the Brethren in the 1880s). This suggests that in the end the matter was as much about personality as issues.

Carl Bowman, in his book Brethren Society, makes the point that after the breakup the way was clear for the Church of the Brethren to begin pursuing evangelism and missions in the traditional sense. This was understood by most members and led to the creation of trained leadership and denominational structures.

Interest in missions was part of a larger movement, and Brethren proved to be fairly successful in mission work. Local churches continued to grow as well, into the middle of the 20th century. Inevitably, these efforts caused change, as plain garb and some of the more obvious elements of the Ordnung were dropped, a loss lamented by some and heralded by others.

Brethren efforts in missions resulted in the founding of evangelistically centered denominations in China, India, and Nigeria. Yet, as the century progressed, concerns that foreign missions were somehow linked with an imperialistic American culture led to a de-emphasis on missions. The result was the relinquishment of several efforts, even when these bodies wished to maintain relations with the parental body.

As membership dropped in the Church of the Brethren throughout the second half of the 20th century (as in most mainline churches in America), there was an effort to analyze and understand the sociological and theological reasons. As expected, different communities within the body have come to different conclusions. Brethren have released a series of documents in the latter half of the century on evangelism and missions that are remarkable for their biblically linked language, yet they shy away from the traditional understanding of the terms. There seems to be a distinct level of discomfort with the concepts. Some have tied these differences to issues of liberalism and conservatism, but there is a more helpful distinction in this regard.

The modern situation might best be described by using Graydon Snyder's terms local and translocal communities. The local community is described in its simplest terms as the local churches, while the translocal community includes the larger denominational and educational structures, though obviously there is some mixture between the two communities.

The translocal side includes church leaders, theologians, historians, and denominational officials. They emphasize the larger religious traditions, preserving the divine revelation and the Scriptures. On the other hand, the local side generally includes those in the pew and is concerned with the social matrix, contending for ritual, a strict morality, and family values.

Church sociologists contend that a creative tension between the two communities prevents the body from being static. One pulls the other and is pulled in turn with regard to issues that are important to both.

Within the local church community, missions and evangelism are simply defined. Missions or missionaries are sent to foreign countries for the specific purpose of searching out those who have not yet received the saving message of Jesus Christ, seeking to convert them. A variety of strategies are employed, and most modern missionaries honor and respect indigenous cultures and languages.

Local church communities generally see evangelism as being practiced closer to home, intending to win souls to Christ. These souls might have a nominal church background or none at all. Local evangelism generally includes the practice of revival meetings and may employ a number of modern techniques and utilize the services of larger nondenominational, even ecumenical, organizations. The use of small groups and hospitality evangelism are examples of other techniques.

Translocal communities see the best means of practicing missions as being in partnership with Christian and non-Christian organizations and churches already in existence in other nations. The goal is not to convert individuals and groups to a Brethren identity, but to provide the means in which others will obey and serve Christ in regard to justice.

Evangelism for the translocal community includes demonstrating a Christian lifestyle and welcoming those who are intrigued by such an example, those who deliberately seek us out. Emphasis on discipleship within the membership, rather than on gaining sheer numbers, is a more comfortable practice.

Both local and translocal communities buy into these two extremes. The line is not hard and fast, but the dichotomy is clearly present among the Brethren today. There are congregations and organizations that desire foreign missions and local evangelism that aim to convert and collect. There are also congregations and organizations that speak in more general terms on these subjects and emphasize (in language) a broader expression of discipleship.

WHAT ARE WE TO DO TODAY?

What will help us to remain true to all aspects of our cultural and theological heritage? Are we willing to listen to the desires of the local community for evangelistic outreach and foreign missions, while remaining aware of the translocal need for faithfulness to a larger and sometimes less easily tracked vision? Efforts in the '90s in South Korea and the Dominican Republic demonstrate that both intransigence and cooperation between these communities are possible.

Simply put, it remains important for Brethren to listen to each other and hear what we are saying to ourselves.

BIBLIOGRAPHY

Carol Yeazell of Orlando, Fla., is a staff member of the General Board's Congregational Life Teams. She has formerly served as a district executive and is heavily involved in ministering to the Hispanic community.

Part Two: Current Cultural Understandings
America's Fabric Is Showing More Patches
by Carol Yeazell

How do we, as the church, view our new neighbors who are different from us? Can we see them as our sisters and brothers? If so, then we can begin to see what we must do to build bridges.

The ethnic landscape in the United States is changing rapidly these days. After the immigration of people from Western Europe, China, and Africa displaced the original Native Americans, the population makeup seemed to settle for some years. However, the cultural landscape is no longer static.

The latest census figures show that the Vietnamese population grew by 83 percent in the last ten years. Additional growth has occurred among Mexicans (53 percent), Puerto Ricans (25 percent), and Cubans (19 percent). In some areas of the country, the Hispanic population now exceeds that of "white" as listed on the US census form. The Asian population also continues to experience tremendous growth.

More and more locations around the country are becoming culturally diverse. William Frey, a demographer with the Milken Institute and think tank in California, introduces the term "melting-pot metro." "The phrase defines an area where the population gains are derived mostly from immigration or minority groups, rather than non-Hispanic whites," he explains. He says that Miami is already considered a melting-pot metro, and Orlando may be on the way to becoming one.

With the influx of diverse groupings, the US faces a continued time of transition. The ethnic patchwork is most obvious in small towns and the rural countryside, in contrast to the cities that have long experienced ethnic diversity. For example, rural communities are finding ever increasing numbers of Hispanics, due to the attraction of seasonal harvesting. Many stay because of the spin-offs from farming, such as meat-packing plants.

TOO CLOSE TO HOME

With the influx of immigrating individuals and families, our human nature tends to build walls of distrust. We might be less suspicious if only one or two new neighbors looked and spoke differently than we do. As their numbers mount, they may establish their own stores and restaurants, their own media, their own sites for carrying on religious traditions.

There is also in human nature a tendency to seek out only people who are "our own kind."

We can place blame on the many changes in society, but not wanting to lose one's identity is certainly high on that list. The loss of much that has been commonplace creates an urgency to cling to what remains. For many, language and family are part of the remaining pieces.

It is not different for people of faith. Everyone wants to be a part of a church where one can be understood, where others hold similar values, and where the style of worship allows one to glorify God in such a manner that is life-giving.

So, the questions arise: How do we, as the church, view our new neighbors who speak different languages, who differ in the cultural values and norms that guide their lives? Can we see them as our sisters and brothers . . . as family? If so, then we can begin to see what we must do to build bridges that connect us as one.

In talking with three Christian brothers, a Korean, a Haitian, and an Hispanic, I gleaned some interesting insights. Each said that worshiping in a native tongue has, and will be, critical to all first-generation believers. It allows a sense of unity to be present when they are a gathered people. Yet, as children are born in the US and become seekers, the church needs to relate to them in English so that they are not lost to the faith community. The mantle of leadership must be relinquished by the first generation or the church will die! Already the Haitian congregations in the Church of the Brethren are worshiping in more than one language.

These brothers further observed that when the existing church of a community, usually represented by "black" or "white," is open and willing to relate to others, unity comes more quickly to that community. Getting to know other people begins to erase barriers that previously existed. In other words, both parties must accept one another for churches to grow!

BUILDING BRIDGES

A key way for people to become acquainted is for them to work together. A serious need for newcomers in our country is to learn English. Teaching or tutoring someone can become the stepping stone not only for language enrichment, but for cultural understanding. Friendships can be built. We can begin to see that our neighbors have the same basic desires and needs that we have. Suddenly, they are no longer the strangers whom we once feared. Similarly, their fears also begin to fade away. Where better than the church for this sharing to take place!

Working in the community in joint mission outreach or service projects not only improves the lives of the broader community, but strengthens the groups who get involved. When we get to know people on a personal level, we may learn about the difficulties they face. Doing projects together allows for friendships to form and grow. Thus, our service becomes a true hands-on expression to another brother and sister of the faith. How joyful it is to reunite with a person with whom you worked a few short weeks ago. The world doesn't seem so large anymore, because the language of love has significantly narrowed it.

For established churches to assist and encourage newer ethnic faith communities, or to reach across racial groupings, is a wonderful way to build bridges. The established church may become the spiritual mother for new work evolving in our communities, but it should take care to foster mutuality, not paternalism.

CONCLUSION

An African-American sister challenges us: "The mistake is trying to maintain an homogeneous state. Never has there been a better opportunity to work at cross-cultural relationships. Clearly if we do not do it, the church is going to die."

It is time we become intentional about reaching out. We cannot stay isolated. We should make every effort to be inclusive. This means finding worship styles that perhaps are different, but still contain the important values of the Brethren. Particularly, blended services containing several cultural understandings of how to worship would be a start. It also means finding common denominators for the "here and now" that bind us together.

The ethnic patchwork is likely to become more checkered in the future because the landscape is no longer static. Reaching out in each of our communities with acts of kindness is a first step to acknowledging, "We want to get to know you and have you become a part of our community life." By giving a cup of cold water in Jesus' name, we can open the church doors and say, "Come, you are welcome here." It is up to the local church to decide in what form or format the cup of cold water is given. With God's Spirit guiding us, we will find the right answers.

BIBLIOGRAPHY

Padilla, Maria T. "Central Florida's Ethic Patchwork Grows." Orlando Sentinel Metro, May 15, 2001.

Jim Kinsey of Lake Odessa, Mich., is a staff member of the General Board's Congregational Life Teams. He is a former district executive and pastor.

Part Two: Current Cultural Understandings
Newness Comes to Brown's Chapel
by Jim Kinsey

I see a new day when Brethren will celebrate the family-sized congregation as the bedrock of the Church of the Brethren, plant additional family-sized congregations, and help them grow.

The members of Brown's Chapel Church of the Brethren on Little Vale Road sing "New earth, heavens new" on page 299 of Hymnal: A Worship Book. They are proud to be in the mainstream of the denomination with both hymnal and organizational structure as Annual Conference has ordained. Some seem excited as they sing. Most sing without a trace of recognition that a "new thing" is already among them. Like it or not, the new, postmodern world is upon them. It is affecting how they think, act, and do congregational business.

Pastor Brumbaugh leads them in thinking about the hymn on page 323, with the refrain "I see a new world coming." Most of the pew-sitters, if not all, seem not to notice that a new world is here, affecting them profoundly, shaping their future and how they feel about themselves. Either they don't know that it is upon them or they are ignoring it for the time being.

The postmodern world and traditional evangelism are on a collision course. The postmodern world is skeptical of all things that claim "certainty." One only has to look in any particular neighborhood to see that it is hard to tell who is "saved" and who is not. There are good people who make a positive difference in our neighborhoods, yet they are nonbelievers. On the other hand, there are people who claim to be Christians but are mean and hard to relate to. Because of the latter, it is difficult to give solid reasons why others should "become new creations" when some Christians may not exhibit hints of being that themselves.

The postmodern world is one that sees everything in context. As Christians, we must deliver what we promise or we are not to be trusted. Morality is an example. One act that would be unthinkable in one place is applauded in another. For Brethren, we cannot understand how murder for the state is given rewards while murder for other reasons is given the death penalty. Issues such as these leave our postmodern world questioning what people are being "saved" for and from.

The postmodern world has a cutting sense of humor about those who take themselves far too seriously. All things religious are seen as "irony" in a world that has no singular context or moral base. Ritual is seen as folly when it does not touch base with the real world as we experience it daily.

The postmodern world highly values "my experience" above all objective thoughts and values. When giving our opinion on most issues, we say things like, "Yes, but my experience is . . . ." We all do this because we see the world from our own backgrounds and personal experiences. In the world where we live, there is a demanding rush to do new and bizarre things. Just look at reality television and see what "survives"! Personal experiences are the focus, but not to be made a universal theory or truth. Without universalized truth, however, traditional evangelism has no base from which to work. We can preach in the streets till the cows come home and not get a hearing.

The postmodern world is also highly individualistic. A sense of community, of togetherness, is rare. Once in a blue moon, we feel it. But it is only there for a moment and then seems to be gone. Any attempts to reproduce past experiences, claim them as "ours," or tame them for future use end in futility. For example, mountaintop experiences like Annual Conference, National Youth Conference, or National Older Adult Conference can never be replicated in local settings, no matter how hard we try. It is unfortunate, however, that we become cynical while on those mountaintops and have no desire to share the good times when we return home.

Brown's Chapel feels all of this while it sings songs of the new! As the members sit for prayer, the rafters seem to shout "failure" to them. Not long ago there were 165 souls in worship. Today, there are only 45 in attendance and a dinner is planned after worship to send the Brendlemeirs off to Arizona for retirement. Fears abound because the Brendlemeirs' financial giving has kept the institution afloat. Not long ago, people at Brown's Chapel had a full-time pastor. Today, they share one with two other like sized fellowships. In the past, their children stayed in the congregation, raising grandchildren and great-grandchildren, but now there are only a few young adults still living in the neighborhood who show up for worship. And most of them don't give anything financially. Not too long ago the church building was new and there was a sense of pride in everyone. Now, much maintenance is needed and the pride has given way to just playing catch-up on anything that needs emergency care.

Brown's Chapel is legion. Deficit thinking is everywhere: "We do not have enough to . . . ." You fill in the blanks. The belief that we would progress from one plateau of church life to another has eroded. Now life is a struggle just to keep even. As the members in their personal life cycles move over the hill toward older age, the thinking goes with it: Who will inherit this mess? How will we keep going? Where is the larger church and why doesn't it care about our plight?

LOOKING TO A NEW DAY—HEAVENS NEW!

What is the postmodern world saying to us that just might be the word of God? It is time to distinguish between real Christianity, the call of God for the church, and the cultural idols we have accepted. Let us take some of the pointed criticism of this present age and look keenly at what is basic to the New Testament's design for the church. Will it be the church of Peter with all its pomp and circumstance, or will it be the church of John, a spiritual entity with little earthly form? We must decide somewhere on that continuum!

Through its humor and rejection of our present religious pomp, the postmodern world is showing us that we need to reestablish humility in a real and positive manner as part of the Christian lifestyle. We also need to understand the present quest for spirituality and aggressively work with it, becoming a body of seekers in a world of seekers, and reaffirm our faith as a real option in an uncertain world.

As an evangelical denomination, Brethren must affirm and claim the following:

1. As Christ died on the cross for us all, we are given everything we need to be the church in the world. We must repent of any and all deficit thinking. If we do not repent, we will be just as needy as those we hope to rescue. However, if we do, we will have the confidence needed to tackle our common life situations an together find hope and new life.
   
   
2. There is an intense call for each congregation to focus on a mission. The mission is to make a difference in our neighborhoods, not just to keep our institutions alive and going. Each small membership congregation must look outside of itself and fulfill its mission together. The roles of the church board and leadership are to help each member find ways of putting their gifts and talents to work, thus, carrying out the church's mission.
   
   This is a new format for evangelism, but the basic principles go back to the New Testament when Jesus called people to join him in an identifiable mission. This format calls people into an ongoing mission with the rest of the body, rather than calling people into an institution—to do and be an institution. As we call others, we need to train, support, and build community in order to do the work together.
   
   
3. Celebration is central to the new church. Use of the arts, of all the senses, and a style of community life where praises abound for Jesus, the Holy Spirit, and one another is a must. This celebration lifts up the strengths of the body gathered in worship and mission. Never once do we remind ourselves of our weaknesses or what we cannot do. This positive celebration is basic to "New man, woman, too . . . ."
   
   
4. Bible study and spiritual growth take place in the new church right in the midst of training for and reflecting on the mission we are doing. This is valuable for the children, youth, young adults, homebuilders, middle-aged, and senior members of the congregation. The word of God is used to discern what God is calling us to do and to be.
   
   
5. Leadership is discerned, supported, and key to the new church. God anoints individuals to lead well and give support to others in need of training. Godly leaders facilitate, not dictate! They are recognized as people full of the Holy Spirit, people who can model how personal and congregational growth takes place. They must be able to reach their contemporary audience!
   
   
6. Finally, our organization must be framed around what we need to complete our mission, not vice versa. Simplification is the catchword here. Keep the maintenance structures very simple. Liberate people to be in mission, not bound to "endless meeting times." Give people permission to form groups on their own to do the mission as they feel led. Repent of the "control" model of church board work. Rather, use a simplified board structure to give resources to the members so that you can accomplish the mission together.

The church that feels good about itself and its faith focus is evangelistic and growing. As with a garden planted in good soil, given adequate fertilizer, and receiving energizing rains, growth happens, fruits are given, and seeds for a new day come in due season.

I see a new day coming when we will celebrate the family-sized congregation as the bedrock of the Church of the Brethren, I see a new day coming when we will plant additional family-sized congregations and help them grow. I see a new day coming when we will repent and cast off our gloomy deficit thinking. Finally, I see a new day coming when we will focus on ways to serve and bring healing to our neighborhoods, being a powerful force for good, life, and faith among the neighbors we have been given. May the Lord lead us and help us!

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Without strategic planning that opens up the church to change, a congregation has in effect decided to stay as it is. A de facto decision not to grow is as real as an intentional one.

A church of any size is the right size, and any sized church can attract and assimilate new members, Arlin J. Rothauge asserts in Sizing Up a Congregation for New Member Ministry. He proposes, however, that the most effective means of carrying out a new-member ministry varies with the size of the congregation.

How does the Rothauge hypothesis apply to congregations in the Church of the Brethren, especially to our small membership churches with fewer than 100 in weekly worship? Does the size of the congregation determine whether or not it can attract and assimilate new members?

First, let's examine the numbers. The denomination's 1,097 congregations (based on data supplied by district executives in 2000) size up as follows:

• 329 (30 percent) are Family-sized churches (50 members or less)
• 472 (43 percent) are Pastoral-sized churches (51 to 150 members)
• 230 (21 percent) are Program-sized churches (151 to 350 members)
• 66 (6 percent) are Corporate-sized churches (351 or more members)

The Church of the Brethren has 801 congregations (73 percent) with 150 or fewer members. The average worship attendance for a congregation of 150 members averages approximately 100 per week.

Rothauge believes that all of these churches are capable of growth, but that growth is not occurring in the first two types, family and pastoral churches. Indeed, these churches, especially the pastoral-sized churches, have been declining in membership for the past 40 years.

Why? Church growth does not occur by adopting mission and vision statements, or by verbal commitments to evangelism, no matter how lofty. Church growth involves the hard work of strategic planning, the desire for diversity, and the painful decision to embrace substantive changes in structure, attitudes, and programming, all in an honest effort to meet the needs of the current and potential members.

FAMILY-SIZED CHURCH

This congregation is cherished by its members. It is often characterized by caring, intimacy, and a feeling of belonging. However, it is very difficult to get in if you are an outsider. This small church family is often controlled by a single family, with decisions made by patriarchs and matriarchs. If it has a pastor at all, the role is that of a chaplain. New members are adopted into the family, usually through marriage, or they are born into families of existing members. A church of this size seldom grows. It may stay the same size for many years, but it eventually ceases to exist because age catches up to the members.

Most of these small churches in our denomination are located in rural areas where the population is declining, so there is less opportunity to grow even if there is a desire to grow. As a matter of strategy, however, most of these small churches have decided that they are the "right" size; to grow would change familial relationships and patterns.

The only way this sized church can grow is for it to make an intentional decision to open itself up to new relationships, to welcome change, and to staff for growth. The family-sized church must be willing to limit the power and authority of patriarchs and matriarchs and delegate leadership responsibilities to the pastor. New members must be invited in, assimilated into the family, and not treated with suspicion as outsiders until they "prove their loyalty."

PASTORAL-SIZED CHURCH

Nearly half of our congregations are pastoral-sized. The membership ranges from 51 to 150, with the average worship attendance of 100 weekly. Studies indicate that this church is a single-pastor operation, and the congregation falls into part-time pastoral service if the average attendance falls below 75 This sized church is common among most denominations. It has replaced the familial style with a little more diversity; there is less control by patriarchs and matriarchs; the pastor is often professionally trained; and the church offers a greater amount of programming than the family church. The pastor, who stands at the center of this congregation, is the preacher, administrator, central caregiver, visitor, and the one who officiates at social occasions like funerals and weddings.

Members in this system are usually well cared for, especially if there is a high level of trust between the pastor and the laity. There are, however, a couple of serious weaknesses in this pastor-centered system.

First, this type of congregation frequently has the attitude that it has "hired" a person to do ministry for it, and the members can be quite critical of the pastor if the ministry is not done to their liking. Secondly, studies show that one pastor cannot minister adequately to more than 150 members. And, thirdly, this sized church often cannot provide a well-rounded program that is desired by most people who are looking to join a church. Some Sunday school classes, for example, may not have more than one or two children or youth in their respective age groups.

Without strategic planning, this congregation is not likely to grow beyond its present size. Indeed, this church is destined for decline. The pastor cannot care for any more members, and the lay folks are often unwilling to be in ministry with the pastor. In short, this church is exactly like everyone wants it to be, and it will stay that way regardless of what the creative mission/vision statements say.

In order for this sized church to grow, it has to be willing to break out of the status quo. It will have to staff for growth and begin offering a wider variety of programs that seek to meet the needs of members and the wider community around the church building. Staffing for growth does not necessarily mean calling another professionally trained pastor, although it could mean that. It most certainly means that lay folks must be willing to become part of the pastoral team by becoming equipped to do ministry. Areas might include caregiving, visitation to current members and potential new members, small group ministries, special age-groups, and service ministries in and for the community.

The Apostle Paul writes in Ephesians 4:11 that the primary role of ministerial leaders, such as pastors, is to equip the members to do ministry. A congregation will decline when the members do not want to be in ministry themselves, but rely totally on the one they have "hired" to do it for them.

PROGRAM-SIZED CHURCH

A church has grown to this size because it was willing to change. Approximately 230 (21 percent) of our congregations are in this category. They have multiple pastoral staff, one of whom has to be an able administrator to keep the system functioning smoothly.

This congregation is very strong in programming. Someone has said this church "finds a need and meets it and finds a hurt and heals it." Through strategic planning, the program-sized church learns to know its community and plans programs to meet those needs. It may offer multiple worship services and provide varied programs for families, senior citizens, and single adults. These individual programs may be planned and managed by professional staff or skilled lay members who have a passion for an area of ministry. New members are attracted to the church by programs that meet their needs. Strategic planning involves paying special attention to funding needs, calling and equipping the needed staff (professional and lay), and making sure there is enough space to house the programs. Program-sized churches are growing in our denomination.

CORPORATE-SIZED CHURCH

We do not have very many of these churches. Many Brethren tend to feel uncomfortable in a church of this size (351+ members). Large congregations seem impersonal to us. And yet, a 350- to 600-member church is still quite small in comparison to a family-based Roman Catholic parish of 3,000.

What we don't seem to realize and appreciate is the fact that a corporate-sized church contains within itself a number of pastoral-sized churches that offer a wide variety of programs. Therefore, one can receive excellent pastoral care and feel very close to a large number of people. We do not need to know and be intimate with everyone in the church, as Brethren often think. As a matter of fact, we cannot manage close friendships with very many people. Even in a small pastoral-sized church, most people are good friends with fewer than 20 percent of the members. Corporate-sized churches get to be that size because they appreciate diversity, change, and creative new ministries. They operate on the assumption that new members are expected, wanted, and needed. Our corporate-sized churches are growing and tend to be very healthy.

Based on a membership of approximately 140,000 people, 76,000 of those members are in program and corporate-sized churches. That is to say, 54 percent of our members are in 27 percent (296) of our congregations.

CONCLUSION

Without strategic planning that opens up the church to change and the willingness to move toward the next level of growth, a congregation, regardless of its rhetoric, has in effect decided to stay as it is. A de facto decision not to grow is as real as an intentional one.

BIBLICAL TEXTS TO EXPLORE

Matthew 28:16-20
	The Great Commission
1 Corinthians 12
	The church is the body of Christ.
Ephesians 4:1-7,11-16
	We are all called to be ministers; some ministers are called out to be leaders and to equip others.
Galatians 3:23-29
	All are one in Christ.

QUESTIONS TO EXPLORE

1. Which size is your congregation: Family, Pastoral, Program, or Corporate?
2. What size church do you prefer?
3. Has the size of your congregation changed over the past 10 years? 15? 25? If so, up or down?
4. Does your congregation have a strategic plan for change and growth? If yes, are you familiar with it? Is it accepted by the whole church? If no, why not?
5. What does the Great Commission in Matthew 28 mean to you? to your congregation?
6. How do you define church growth and evangelism? How are the two terms different? How are the two terms similar?
7. What will you do with what you have learned in this class?

BIBLIOGRAPHY

Jeff Glass of San Diego, Calif., is a staff member of the General Board's Congregational Life Teams. He has formerly served pastorates in California, Virginia, and Maryland.

Part Two: Current Cultural Understandings
Connecting with Multiple Generations
by Jeff Glass