I’ve been thinking for a while now about contrasts:
the way things that appear similar are strikingly different and do different things. That may be a strange thing to be thinking about, but I have my reasons. For one thing, I roast coffee. The art and science of roasting coffee fascinates me because there is such contrast between coffee beans. While coffee beans appear similar they roast differently. While a bean from Bali does amazing things at 400 degrees, other beans will burn at 400. Another contrast that has been on my mind is rooted in my experience as a pastor. This contrast involves the way we imagine church.
I have been in ministry since 1992, which is not a long time but long enough. However, I have always struggled with the balance between “disturbing the comfortable and then comforting the disturbed,” as John Stott wrote. Frankly, it seems like all the comforting that pastoral work requires has left very little time for leading the discomforted out of their comfort zones and into the mission of the kingdom. In other words, I’ve spent way more time in committee meetings focused on the business of the church than on the mission of the kingdom (inside rather than outside). I was in one of those internal meetings a few years ago when I realized how lop-sided that is and the utter necessity there is to change it.
A young woman in our church met with me to talk about her concerns regarding her neighbors. They were refugees who had been settled in a few different houses within our community, and specifically her neighborhood. As she got to know them she realized that despite our government’s best efforts there were a lot of things that her neighbors did not know how to navigate very well. For instance, most of them had very little understanding of banking and currency. Because of the variety and abundance of food, many of them were overwhelmed when they went to the grocery store. One woman had no idea how to use a washing machine; she continued to wash clothes by hand in the bathtub. So, this young woman had come to see me to ask what her church could do.
I felt like it was a great opportunity to share the love of Christ and to live out the love of neighbor. I set up a meeting with the person who coordinated our women’s ministry and asked her what we ought to do. The coordinator had a heart for the Gospel and for the needs of women. However, she surprised me with her response. She said that the mission of the church is to worship and teach, “then you let people just go and do.” I remember saying, “that can’t be right.” But, when I met with a few elders from our church I quickly realized that was exactly how they thought of things. A pastor’s job and goes hand in glove with the role of the church. We are hired to lead in worship and to teach. That’s what we do every week. When I started thinking about it, I realized how true it is for a lot of churches. Very often a church’s identity is rooted in worship and teaching (discipleship programs).
It is hard to deny the place that worship and teaching have played in regards to significance and identity in church history. After all, worship and teaching are key to the Christian community. What I am suggesting, however, is that worship and teaching are the primary identifying aspect of most churches, at least in the US. That may not be so good and in fact it may be part of the problem. What happens on Sunday morning and perhaps Wednesday evening drives the church engine, so to speak. Worship and teaching are the mission. Getting people engaged in the life of the church means getting them into worship or a small group. But that endeavor has little to no impact beyond the church.
Churches that focus largely on worship and teaching are what I call worship communities. Of course, that is not to say that worship communities only care about worship but they often restrict the definition of worship to what happens on Sunday morning (per se). A simple list of programs offered by worshipping communities provides ample evidence that churches care about things beyond their doors: mission budgets (conferences, trips), schools, VBS, Celebrate Recovery, Divorce Care, Meals on Wheels, food pantries, tutoring, ESL, etc. Nevertheless, it is difficult to suggest that those programs are the primary focus of any church. In fact, a lot of those programs are done with the hope that it will somehow lead to more people coming to worship or being part of a small group where they will encounter Christ. Thus, the community is usually built around worship and teaching.
Most, if not all, of the churches that I’ve been associated with were worship communities. A real give away to that was the assets were used. The amount of time, money, staff, and effort spent on being outward facing paled in comparison to what was spent on worship and teaching. In one church that projected their worship service on the wall, they spent more on printing the order of worship (3K) than on youth ministry. When that fact was brought to the leadership’s attention it was quickly tabled for a future discussion, which to my knowledge has never taken place. Beyond that, worshipping communities can lose their focus and become insular.
It generally happens when a church allows worship and teaching to take center stage of everything they are doing – sometimes at the expense of the very neighborhood where they are located. For instance, a large church in a mid-western city had a parking issue (very common). Parking in a city is at a premium. Congregants often parked in front of the houses in the neighborhood behind the church, which frustrated the church’s neighbors. Their complaint was well grounded; congregants sometimes blocked driveway or worse took parking place in front of houses on Sunday and Wednesday (weddings and funerals, too). The church tried to work things out by raking leaves and baking cookies; they tried to have conversation with their neighbors. What they didn’t do was no longer park in the neighborhood. Some within the congregation felt that they had a right to park there since it was a city street and they were there for to go to worship.
To help settle things, the city offered a parking lot down the street from the church, but the congregants felt the half block was too far to walk. The neighborhood went the legal route. The church responded by secretly buying up houses in the neighborhood through a dummy corporation set up by a few of the elders; they planned to tear down the houses and build a parking deck on the edge of the neighborhood – despite the protests of the neighborhood. Eventually, the neighborhood appealed to the city council. The city council sided, rightly, with the neighborhood. The Sunday following the decision the senior pastor comforted the congregation, “While the city council has impacted our parking they will not impact our freedom to worship.” He was right, of course. However, while the church had preserved their worship community they had done so at the cost of a relationship with nearly everyone who lived in the neighborhood and with a lot of people in the city. Not that it mattered, most of the people in the neighborhood didn’t attend the church.
While some churches can afford to burn relational bridges, most churches cannot. And yet, a lot of churches are just as insular in their own way; they work hard to maintain the integrity of their worship community, because that is what has been communicated. An all too familiar story involves churches in demographically changing neighborhoods. The church, however, eager to maintain its worship community does not change. It isn’t out of stubbornness. Often attempts are made to engage with the neighborhood. However, those attempts are often done with an invitation to be part of what the church is already doing. In other words, the church wants to people in the neighborhood to “come to our thing.” The church doesn’t see itself as being for anything other than itself.
Too often in those cases, the church must close its doors because they do not have the people to maintain it any longer. The real tragedy may not be that the church closed but rather that no one noticed. What a terrible epitaph. A church closes and no one notices because it so focused on being a worship community that no one in the neighborhood is even aware that it no longer exists.
For a lot of churches the idea of being in community with one another is so important that it overlooks the way it interacts with even its closest neighbors. Community, however, is Biblical but maybe it ought to focus on something beyond itself in order to be healthy. Hebrews 10:24 tells us that we are not to forsake gathering together. The assumption that is often made from that text, however, is that it means gathering together with worship and teaching as the focus. I’m not sure why worshipping communities expect more people to be involved in mission when the clear (if not subliminal) message is that the church focuses on “worship and teaching.” When 20% of the folks do 80% of the church’s work and that 80% is focused on maintaining community for the sake of the church, well, it might be more of a worshipping community than what I call a mission community.
For the most part, there isn’t anything wrong with being a worship community. However, some people in worshipping communities feel like they need to apologize for not being more engaged in mission. They see a need in the community and they want their church to step in and do something; sometimes that happens. Generally, however, when something happens it is either for the short-term (think responding to natural disasters), or it takes a dozen or so committee meetings before anything is ever done. Worship communities can be frustrating for people who want to see the church on mission. What they are asking is that the church be a mission community.
Mission communities are generally more focused and driven by the needs of the community around them as opposed to international mission work (of course they care about that but they are hyper focused on their community). While a mission community resembles a worship community in the sense that they worship together and are concerned about discipleship, the major contrast is in what drives the congregation. For instance, a mission community takes Jeremiah 29:7 as its core identity and works for the welfare (shalom) of their community. Of course, the greatest need that people have is a relationship with Christ. A mission community goes about the work of sharing the gospel by working for the good of its neighbors out of the love of Christ. Sharing the gospel is by proclamation as well as by acts of service.
A mission community is on the lookout for the broken places within its community and takes it as their responsibility to bring the hope of the gospel to bear. It works for the restoration and renewal of its community. Rather than being insular, a mission community is constantly orientating itself toward the welfare, the shalom, of its neighbors.
Worship communities could say the same, except for the fact that a mission community doesn’t try to start its own thing. For instance, a lot of churches will start their own food pantry rather than work with one that exists in other churches or one that the city has put together. Sectarianism does a great deal of harm to the mission of the kingdom and shows a real lack of spiritual imagination. A mission community, however, often looks for ways they can engage in what is already happening in the community and figures out ways to get involved with the work that is already being doing. That allows those who are engaged in the mission community to build relationships and work for good. Mission communities start their own work when there is a gap that needs to be filled.
In one community, the school system has been working diligently to increase literacy among its elementary students. One mission community approached the school system with an offer to provide volunteers needed to launch the program. In the process, they began asking others, outside of the mission community (and not involved in worship communities), to participate in helping kids. In other words, they invited people to participate in the mission. They didn’t expect those folks to participate in worship and discipleship before they could work for the good of their community. The hope was that they would be able to build relationships with people beyond their church walls. A mission community invites people to see the gospel at work in the lives of its people and on display in the community.
There are not many churches that are mission communities. The reason for this is quite simple. It is tough to change the DNA of an established worshipping community. It requires change and most churches, like people, would rather face “ruin than change” (WH Auden). Not only that, but change often leads to conflict and most pastors and church people are conflict avoidant. Additionally, pastors may not have the leadership skill needed to navigate change or conflict. Nevertheless, it is my belief that if worship communities do not start becoming mission communities they will become obsolete and insignificant in their communities. There may be more churches closing soon if they do not move toward the needs of their communities.
That goes for church plants as well. Very often church plants start off with the idea of being about mission – about the welfare of their community. Over time, however, they begin to take on the shape of a worshipping community – complete with all the specialized ministries that go with the territory. Eventually, the pastor find himself enmeshed within inner-church issues way more than in being engaged with the community. Ten years into a church plant and many of them are no different than any other worshipping community.
It is difficult to maintain a mission community because it is so different, but it is exactly what the church needs and exactly what communities need. The contrast between a worshipping community and a mission community is striking. One can easily become insular and concerned with its own interests. The other, while not perfect, as least has the needs of the others as its highest end, which after all is closely connected to the way Jesus fleshed things out.