Is this Church Vitality Index formula a valid measure of a church’s missional health? Consider which of these two churches is responding most faithfully to Jesus’ commission on the Easter Sunday evening in John 20:
21 Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.”
22 And with that he breathed on them and said, “Receive the Holy Spirit.
Church A has a 50 year history in a neighborhood which over the past 20 years has transitioned into a largely Spanish-speaking population, most of whom are first generation immigrants. Most members of the congregation have chosen to move to newer neighborhood on the outskirts of the city, where many have joined Church B. But around a fourth of the members have remained committed to Church A—either because they were not financially able to move or/and because they sensed a call to remain a presence and witness in the older neighborhood. Most of these people are past childbearing years, so there are few child baptisms. Language and preferred worship style are barriers to bringing in new residents in the neighborhood, so there are few transfers or converts joining the congregation. Nevertheless, members have actively sought to welcome and become acquainted with new residents. Most of this is done by personal contacts and conversations, but periodically a bi-lingual event—concert, informative discussions, talent shows, games and always with food—is held at the church building to which many in the neighborhood now show up. At some of these events the four Latino congregations in the area are invited to publicize their calendar and make literature available, Recently a fifth church has begun and worships at Church A’s facility on Sunday afternoons. Members have also organized an ESL class, with day care for young children, which meets two mornings a week at the church. When it became evident that undocumented immigrants had become very fearful over changes in government policy, a men’s Bible Study group decided to approach the city council seeking ways to modify or at least clarify things so as to relieve some of this anxiety. The church’s budget includes a sizeable benevolent fund to be available for basic food, utilities, and transportation needs that become evident among neighborhood families.
Meanwhile Church B has grown rapidly, mostly through younger families with children, so child baptisms are monthly happenings. People are joining from a variety of denominational backgrounds, and since many adults do not have a baptismal record they too agree to their being baptized upon joining. The leadership of the church is pre-occupied with planning a building expansion, helping new folks assimilate into the fellowship and hiring staff to plan and organize activities. The vision statement of the church is primarily about attendance projections along with the building space and fund-raising needed to facilitate this growth.
I appreciate your posing this "dilemma." This tension, as I have come to understand it, comes from misunderstandings I have had. Maybe somewhat like my misunderstanding about the spelling of "dilemma," which I--and I think many others—always thought was d-i-l-e-m-n-a.
My limited experience with Muslim people has come through volunteering to help in resettlement of Iraqi refugee families who have become very good friends, frequently welcoming me into their homes even for the 'breaking of the fast' feast during Ramadan. However, I have been interacting in various ways with Mormon people for over forty years in a variety of settings, including structured dialog. While there are many big differences, Muslims and Mormons have certain things in common--different scriptures, a revered founding prophet, Abrahamic ancestry, and high respect for an historic Jesus. These elements, especially the last two, provide a uniqueness in our response to the Great Commission as we relate to Mormons, and I would think. Muslims also. In my experience, dialog becomes the best context for an evangelistic witness to Jesus.
One misunderstanding that I have had, is to feel that somehow I had to prove Mormonism (or Islam) wrong before there would be any openness to my explanation of the truth. This approach was almost always met defensively, and the intent of the interaction became winning an argument and making sure I got the last word. On the other hand if I actively listen to their perspective, without thinking about what my rebuttal might be and even being open to learning something valuable from their experience, defenses are reduced and an atmosphere of mutual trust, respect--and "love of neighbor"--is fostered. In that context a reasoned account of my understanding and faith in Jesus can be presented much more directly, and I find it is heard in a way that is much more likely understood in the way I intended it.
A second and related misunderstanding is to feel my role is to convert. And if that does not happen, either I failed or this person is unreachable, and so the best thing to do is not “waste” more time relating to this person, but move on to someone else and try again. But is this what Jesus really commissioned and commanded us to do? I have found it most liberating to leave the converting role to the Holy Spirit, and simply find ways to build and enjoy loving relationships and look for opportunities to relate what a loving relationship with Jesus is and can be.
Then one more misunderstanding, the one implied in your raising the question: With dialogue “there seems to be a spirit of compromise that also doesn't seem right.” I suppose one might say giving a Muslim an audience to proclaim his faith is an admission of his faith being a legitimate alternative to Christianity. Two comments: I have not felt that I was making, or even understood to be making, such an admission, but rather giving a respectful acknowledgement of what is important to that person, and a genuine interest in understanding him or her more fully. Also, in the process I gain insight into the hopes and fears he has in his search for meaning, with which I likely identify, at least in part. This can lead to “deeper dialog,” and becomes a bridge to further conversation about what Jesus offers, something both Mormons and Muslims (I have met) are quite ready to discuss. The goal of the dialog then becomes a mutual desire to know Jesus more fully.
Posted in: Keeping An Eye On Your CVI
Is this Church Vitality Index formula a valid measure of a church’s missional health? Consider which of these two churches is responding most faithfully to Jesus’ commission on the Easter Sunday evening in John 20:
21 Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.”
22 And with that he breathed on them and said, “Receive the Holy Spirit.
Church A has a 50 year history in a neighborhood which over the past 20 years has transitioned into a largely Spanish-speaking population, most of whom are first generation immigrants. Most members of the congregation have chosen to move to newer neighborhood on the outskirts of the city, where many have joined Church B. But around a fourth of the members have remained committed to Church A—either because they were not financially able to move or/and because they sensed a call to remain a presence and witness in the older neighborhood. Most of these people are past childbearing years, so there are few child baptisms. Language and preferred worship style are barriers to bringing in new residents in the neighborhood, so there are few transfers or converts joining the congregation. Nevertheless, members have actively sought to welcome and become acquainted with new residents. Most of this is done by personal contacts and conversations, but periodically a bi-lingual event—concert, informative discussions, talent shows, games and always with food—is held at the church building to which many in the neighborhood now show up. At some of these events the four Latino congregations in the area are invited to publicize their calendar and make literature available, Recently a fifth church has begun and worships at Church A’s facility on Sunday afternoons. Members have also organized an ESL class, with day care for young children, which meets two mornings a week at the church. When it became evident that undocumented immigrants had become very fearful over changes in government policy, a men’s Bible Study group decided to approach the city council seeking ways to modify or at least clarify things so as to relieve some of this anxiety. The church’s budget includes a sizeable benevolent fund to be available for basic food, utilities, and transportation needs that become evident among neighborhood families.
Meanwhile Church B has grown rapidly, mostly through younger families with children, so child baptisms are monthly happenings. People are joining from a variety of denominational backgrounds, and since many adults do not have a baptismal record they too agree to their being baptized upon joining. The leadership of the church is pre-occupied with planning a building expansion, helping new folks assimilate into the fellowship and hiring staff to plan and organize activities. The vision statement of the church is primarily about attendance projections along with the building space and fund-raising needed to facilitate this growth.
Posted in: Is Our Goal to Dialogue or Evangelize Our Muslim Neighbors?
Hello Greg,
I appreciate your posing this "dilemma." This tension, as I have come to understand it, comes from misunderstandings I have had. Maybe somewhat like my misunderstanding about the spelling of "dilemma," which I--and I think many others—always thought was d-i-l-e-m-n-a.
My limited experience with Muslim people has come through volunteering to help in resettlement of Iraqi refugee families who have become very good friends, frequently welcoming me into their homes even for the 'breaking of the fast' feast during Ramadan. However, I have been interacting in various ways with Mormon people for over forty years in a variety of settings, including structured dialog. While there are many big differences, Muslims and Mormons have certain things in common--different scriptures, a revered founding prophet, Abrahamic ancestry, and high respect for an historic Jesus. These elements, especially the last two, provide a uniqueness in our response to the Great Commission as we relate to Mormons, and I would think. Muslims also. In my experience, dialog becomes the best context for an evangelistic witness to Jesus.
One misunderstanding that I have had, is to feel that somehow I had to prove Mormonism (or Islam) wrong before there would be any openness to my explanation of the truth. This approach was almost always met defensively, and the intent of the interaction became winning an argument and making sure I got the last word. On the other hand if I actively listen to their perspective, without thinking about what my rebuttal might be and even being open to learning something valuable from their experience, defenses are reduced and an atmosphere of mutual trust, respect--and "love of neighbor"--is fostered. In that context a reasoned account of my understanding and faith in Jesus can be presented much more directly, and I find it is heard in a way that is much more likely understood in the way I intended it.
A second and related misunderstanding is to feel my role is to convert. And if that does not happen, either I failed or this person is unreachable, and so the best thing to do is not “waste” more time relating to this person, but move on to someone else and try again. But is this what Jesus really commissioned and commanded us to do? I have found it most liberating to leave the converting role to the Holy Spirit, and simply find ways to build and enjoy loving relationships and look for opportunities to relate what a loving relationship with Jesus is and can be.
Then one more misunderstanding, the one implied in your raising the question: With dialogue “there seems to be a spirit of compromise that also doesn't seem right.” I suppose one might say giving a Muslim an audience to proclaim his faith is an admission of his faith being a legitimate alternative to Christianity. Two comments: I have not felt that I was making, or even understood to be making, such an admission, but rather giving a respectful acknowledgement of what is important to that person, and a genuine interest in understanding him or her more fully. Also, in the process I gain insight into the hopes and fears he has in his search for meaning, with which I likely identify, at least in part. This can lead to “deeper dialog,” and becomes a bridge to further conversation about what Jesus offers, something both Mormons and Muslims (I have met) are quite ready to discuss. The goal of the dialog then becomes a mutual desire to know Jesus more fully.