15 Characteristics of the Small Church

While no church will manifest all 15 of these characteristics, in most cases there will be several that predominate.

1. The small church is relationally driven.
   There exists within the congregation a family atmosphere where individuals are considered part of a bigger family, where relationships become more important than performance and organization.
2. The small church works through informal channels.
   Because of the close relational bonds, decisions are often made over coffee rather than formal meetings. While policies and procedures for conducting church business are important and should be implemented, they should be communicated informally and in relational terms, rather than through formalized channels.
3. The small church works as a whole.
   When the church acts, it acts as a whole rather than as individual parts. The whole congregation makes decisions rather than a representative few. People desire to know what is going on in every program and ministry even though they are not directly involved. The ultimate decision-making authority resides within the congregation rather than within the board or pastor.
4. Power and authority reside in the laity rather than the pastor.
   The small church is owned and operated by the laity rather than the pastor. While the pastor may retain the title, the power of the church belongs to the people who have built and directed the church for generations. If the pastor comes into conflict with that power, then the pastor will often be asked to leave.
5. The small church relates as a family.
   The small church functions as a family. To become part of the family, a person must be grafted in. This depth of relationship takes time to develop, thus making it difficult for first timers to be included.
6. Communication occurs through the grapevine.
   Everyone knows what is going on because everyone talks about it. The rule of thumb regarding the grapevine is that the smaller the church and more close knit the people, the more the grapevine will be an asset.
7. Traditions and heritage undergird the structure, ministry, and culture.
   Within the small church, traditions are more than ruts; they are the stories and bonds that tie the present congregation to previous generations. Because the small church values not only the present membership, but also past members, traditions play an important role within the life and expression of the church. They are slow to change for change constitutes a break not only from the past, but from the past membership.
8. The church functions and worships intergenerationally.
   Because they are a family they want to be with the whole family. To divide the congregation by age is to split the family. People in the small church not only enjoy being with other family members; they often resent any segregation (other than during the Sunday school).
9. The focus is on people rather than performance.
   In the small church, the focus shifts to the individual person instead of performance. Thus, a person is kept in a particular position even though there are others more qualified and could do a better job.
10. They have a place for everyone.
    The small church has a place for everyone. Whether it be the mentally slow person who runs the sound system, or the retired grandmother who teaches the adult Sunday school class, everyone is given the opportunity to be involved.
11. The small church values relatives.
    Because of its size, the church often has a higher percentage of people related to other members of the church. This interrelatedness has tremendous impact in the life of the congregation. One way it impacts the church is in the selection of key leadership positions.
12. The small church values generalists.
    In an age of specialization, the small church values and utilizes generalists who can do a number of different jobs and responsibilities. Because there are few workers to perform the multiple tasks within the small church, there is a greater value placed on leaders who can do a number of things satisfactorily rather than an individual who can do one thing extremely well.
13. There is a place for everyone and everyone has a place.
    Place is extremely important in the small church. Like a family that sits in the same place for every meal, people sit in the same place Sunday after Sunday. When they are absent, everyone notices their places are empty and they are missed. Place is also a symbol of their belonging to the church family. It symbolizes their security in a world that is insecure. It becomes part of the memory and story of the congregation.
14. It has a different calendar and different timetable.
    Small churches have their own calendars around which they function. These calendars are often seasonal and tied to the employment base for the community.
15. Small-church attenders are givers.
    People in the small church have a strong sense of ownership of the church. As a result, they are willing to give their time and money to the church. However, often they view giving differently. Instead of giving from the standpoint of a set amount, they approach it based upon the needs of the church.

Understanding Your Rome

The apostle Paul’s desire was to proclaim the gospel without apology or compromise (1 Corinthians 9:16). Yet he recognized that the communication of the gospel needed to be culturally sensitive. The proclamation of the gospel is not done in a cultural vacuum, but must be done in the context of a specific cultural setting. While not compromising the gospel in any form, Paul was willing to adapt his ministry to the cultural sensitivity of the people he was desiring to reach (1 Corinthians 9:19–23).

In the process of establishing direction for the smaller church, it is necessary to have a cultural understanding of the community. Like the men of Issachar who "understood the times and knew what Israel should do" (1 Chronicles 12:32), the church needs to understand its times and cultural setting. This involves six steps.

ASSESS THE SPIRITUAL CLIMATE

Each community, small and large, has a different spiritual climate. Some communities are receptive and open to the gospel; others are tolerant of the church, but disinterested in the gospel. Some communities are antagonistic toward the church and openly hostile toward its ministry. To understand the spiritual climate of the community, Rick Warren suggests asking the unchurched five questions.

1. What is the greatest need in the area? This question gets people talking and sharing their thoughts about the community.
2. Do you attend any church? If they do, thank them for their time and move on to the next house. The purpose of the survey is to understand the spiritual receptivity of the unchurched, not the churched.
3. Why do you think people today don’t attend church? Asking people why they don’t attend church will put them on the defensive. Asking people why others do not attend will usually result in them sharing why they don’t attend.
4. What would you look for in a church if you were to attend? This question helps the church understand what kind of church programs people would be interested in.
5. What can we do for you and what advice can you give us so we can better serve the people of our community? Since the church is to minister to people, it needs to know how it can better serve people.

This survey should be brief, and it should be made clear that you are merely seeking their opinion rather than trying to sell them something. After the survey is conducted, the information can be used by the church in assessing its evangelistic programs. By using the information in program development, the church is able to minister to the people in a relevant manner.

ASSESS THE DEMOGRAPHICS OF THE COMMUNITY

In smaller communities, developing a demographic assessment of the community can be done by having people assess their own neighbors and compile the information or by obtaining a demographic assessment from a demographic research organization. In larger communities, demographic assessment can be obtained through government agencies or demographic research organizations. (See sidebar, "Building His Church Wisely With Numbers—It’s the Demographic Way.") The demographic study should address the following:

Age: What is the median age of the community and how many people are in each age bracket?

Family status: What is the number of children in each family and their ages? What is the marital status of people? What percentage are divorced, remarried, widowed, or living together?

Employment and economic base: What are the primary industries and job opportunities within the community?

Income level and social status: What is the average income level of the community and the average social status? Do the people have a high or low standard of living? (See sample chart 1.)

Education level: How much education does the average person have? How much education is required for the employment opportunities within the community? (See sample chart 2.)

Nationality and ethnic background: Is there any ethnic background within the community? Does the ethnic heritage of the community have any effect on the religious base within the community? (See sample chart 3.)

Religious background: Has there been any religious background that has predominated in the community?

Geographic boundaries: What is the geographic extent of the ministry of the church? Is the influence of the church limited to a portion of a city or town, the town itself, or the surrounding areas?

ASSESS THE CULTURE OF THE COMMUNITY

Effective ministry planning incorporates the understanding of its cultural environment. Culture is the ideas, norms, and material formations that typify a specific group of people. The purpose of the assessment is to gain insight into these areas by looking at the visible expressions of the culture. By assessing the culture of the community, the church will have a better perception of the influences that not only affect people within the church, but also affect the programming of the church.

1. Assess the mind-set and lifestyle of the community.

Active versus sedentary. Are people’s lifestyles filled with activity, or do they spend their leisure time quietly?

Family versus career focused. Some people form life goals based on their careers, while others base them on their family relationships.

Individualism versus community. Is there a strong sense of community and are people measured by their contribution to the community, or is there a strong sense of individualism apart from any community involvement?

Politically conservative versus politically liberal. How the community votes provides insight into the values and beliefs of the community.

Environmentalist versus environmental usage. Do people in the community place the preservation of the environment as a higher value than individual livelihood?

Traditional versus progressive. Traditional communities evaluate issues by the past traditions of the community and resist change, while others place little value in the traditions and have a more innovative outlook that welcomes change.

Religious versus secular. Does the community have a strong religious heritage or are people uninvolved in religious activities and secular in their mind-set?

Stable population versus mobile population. What is the turnover rate of the population within the community? What are the factors that contribute to the turnover rate?

Homogeneous versus multicultural. Is the community predominantly influenced by one cultural expression or are there multiple subcultures and ethnic backgrounds within the community?

Relational versus accomplishment. Are people evaluated by their ability to relate with others or by what they can accomplish and achieve?

Blue collar versus white collar. Depending on the economic base, some communities may consist predominantly of professionals while others belong to the working class.

Federalism versus libertarianism. Does the community hold to a strong centralized government or to a decentralized government where the federal government is viewed with suspicion?

Cosmopolitan versus providential. Cosmopolitan communities have a strong interest in world events, whereas providential communities are concerned only with the events happening within the local community.

Academic/educational versus nonacademic view. Is education highly valued and emphasized, or is higher education seen as unnecessary for success? Are decisions based on a scientific model or on one’s gut reaction?

Futurism versus here and now. Are people anticipating the future and future events or are the people predominantly concerned only with the present?

Hi-tech versus lo-tech. To what extent have people been influenced by the technological movement?

2. Assess the social centers of the community.

Understanding a community involves examining the community to see what the social centers are for that area. Where do people congregate? What social events does the community support? When people get together with their neighbors and friends, where do they go?

3. Assess the customs of the community.

Are there any customs that mark the community? Customs are the long-established practices that become an integral part of the community infrastructure.

4. Assess the history of the community.

Every community has a different story. Whether the story is actually verbalized or not, it does serve to undergird the fabric of the community. New people in the community eventually learn and become part of the community story, or they remain outsiders. For the church to understand the community, it needs to have a clear understanding of the history of the community.

5. Assess the cultural indicators of the community.

There are many other cultural indicators that can be surveyed to gain greater insight into the cultural background of the community.

Music. What type of music is the most popular within the community? What are the most popular radio stations? At community-sponsored musical events, what type of music is most often played and what groups are brought in?

Reading material. What magazines are the most popular within the community? Talk with local businesses that sell magazines to find out which ones are the most popular. What type of books are most often read or purchased? Check with the local librarian to discover the types of books people are reading.

Local newspaper. The local newspaper is more than just a recording of local news; it is a record of local culture. The articles that are written describe the culture. By reading the local newspaper, the church leader can gain insight into the interests of the people.

Community organizations. Community organizations play a vital role in the social and cultural structure of a community. The organizations that are the most popular are not only those who do a service to the community, but who, in the process, express key values that mark the community.

ASSESS THE NEEDS OF THE COMMUNITY

The goal of assessing the community is to gain an understanding of the community needs so the church might minister to those needs to bring people to a redemptive knowledge of Christ. While the church is to proclaim the gospel, it is also called to minister to the needs of people (Matthew 15:31–38). The critical question for the church to ask is, "What are the social, emotional, physical, and financial needs of people to whom we have the means to minister?" While the church cannot meet all the needs of people, it can and should seek to minister to their various needs.

PERSONALIZE YOUR TARGET

After the assessment is done, the church can personalize the target community by creating a composite profile of the typical person within the community. By doing so, the church is able to clearly articulate who it is to reach. This composite can serve as a guide for the church as it seeks to develop direction for the church ministries.

INTEGRATE THE ASSESSMENT

The final step is integration. The community assessment is of no value if it does not influence the ministries of the church. The questions the church needs to ask are:

• How are we going to reach this person with the gospel?
• What type of programs would minister to the needs of the community?
• As these individuals join our church, are there any key issues that need to be corrected?

To establish goals and direction for the smaller church, the church needs to understand its community and recognize that its mission is to reach that community with the gospel.

Leading in the Family Model of Leadership

The small church functions as a family rather than a business. For the pastor or church leader desiring to work within this model, there are exhilarating rewards as well as exasperating frustrations. The depth of enjoyment coming from the close bonds existing between members within the church is priceless. However, for the pastor and leaders striving to move the church forward in the accomplishment of the great commission, the family model, at times, smacks of dogged exclusiveness and unbending traditionalism. Can the small church function under the family model of leadership and still be effective in ministry? Surprisingly some have answered no. For them, the only proper course of action is to change the model and transition the church into a more progressive and task focused orientation. More often than not this only results in the congregation and the pastor becoming frustrated and hurt, as both perceive the other as being hardheaded and demanding. Crucial to working within the family model of church organization is to accept the form of leadership and to learn to understand and serve within the philosophy adapted by the church. The task of leadership is not to force people to follow, but to create an atmosphere where they desire and are willing to be lead, where they trust the leadership and are willing to support the leadership. That can only come through understanding what the people expect of their leaders and serving within the context of those expectations.

Qualities of a Family Model Leader

1. The family leader leads by example.

The small church leader has personal contact with everyone within the congregation. Because of this interaction, the daily life of the pastor and the leadership is open for constant inspection and evaluation. Leaders earn the right to lead when they establish a model to follow. The apostle Paul understood the importance of leadership by example when he writes on numerous occasions for people to follow his example as he follows Christ (1 Cor. 11:1; Phil. 3:17; 2 Thes. 3:7). Likewise, when writing to young pastors in the ministry he challenges them to be a model for their congregations to follow (1 Ti. 4:12; Tit. 2:7). Being an example encompasses two critical areas. First, the leadership must be a mature disciple of Christ, one who submits all aspects of life to the authority and guidance of scripture. Second, the leadership must exemplify the type of committed and dedication (both in time and energy) needed if the church is to accomplish its mission.

2. The family leader leads through servanthood.

While Paul gives the responsibility of leadership within the home to the husband, he makes it clear that genuine leadership is not dictatorial but sacrificial (Ephesians 5:22-33). Servant leaders are not concerned about their own success, instead they sacrifice themselves completely for the success of others (as Christ did for the church, Eph. 5:25). A servant leader is one who is not concerned about the accomplishment of his or her agenda, but is dedicated to assist people in the achievement of their dreams and plans. Servant leaders strive to assist people. They do not fit people into their schedule rather they fit themselves into the schedule of others. Servant leaders do not write people off when they fail to measure up to expectations, rather they come alongside them and help them grow into the job. They do not take offense when people express frustrations; instead they carefully listen, finding ways to help.

3. Family leaders learn to be relational.

The writer of Proverbs wisely points out that the security and stability of the king is found in his willingness to love people, "Love and faithfulness keep a king safe; through love his throne is made secure" (20:28). To be effective, the leader must learn to be a relational leader, one who grounds his or her leadership upon the development of strong personal relationships with the people they serve. Being a lover encompasses five critical characteristics.
First, a relational leader loves deeply. Being motivated by love involves having a deep love for Christ, a love that springs forth from his love for us (2 Cor. 5:14). When we love Christ, we learn to love his bride, the church. What motivated Paul to write an undoubtedly difficult letter, one that taxed him emotionally and threatened his relationship with the church, was the deep love he had for them (2 Cor. 2:4). Love is built upon our love for each individual. It is not enough merely to love the church; we must love the people who make up the church, including those who are difficult and problematic to love. Some people are abrasive, some are unloving, some are obnoxious, but the call to leadership is a call to love each of them.
Second, a relational leader accepts people. Acceptance does not mean we give blanket approval to everything people might do. That would be unloving and selfish. However, before we can guide them through the process of change we need to accept them for who they are. This involves learning to understand and value their particular sub-culture. A leader who moves into a farm community without learning the pressures farmers face and the way they view life will have a short tenure as a leader. Acceptance is central to trust and without trust the leader will never be able to effectively guide the congregation. Douglas Walrath, in his excellent book, "Making It Work: Effective Administration in the Small Church," writes, "Their (the small church) past experience with 'outsiders' makes members of many small church suspicious of administrators who function 'professionally' and organizationally. Their first concern is not whether an administrator is efficient or effective, but whether he or she is devoted to them. They trust the leader who belongs, or who clearly wants to be in a committed relationship with them. An administrator with minimal skills who belongs in a small congregation will fare far better than one who is highly skilled but detached. Members of small churches will respond with both energy and faith to the devoted ministry of a relational administrator" (p. 20)
Third, relational leaders must be good listeners. While biblical leaders are called to be communicators of truth, listening comes before speaking. A person who presumes to speak before he has listened is regarded as a fool in the book of Proverbs. Thus the sage writes, "He who answers before listening, that is his folly and his shame" (Prov. 18:13). Effective leaders learn the story of the church before they attempt to radically change the church.
Fourth, relational leaders are personal. They are not afraid to allow people to get close to them. They do not hide behind the office door. Relational leaders are willing to spend time with people, willing to visit them and willing to invite them into their home. They are approachable and not bothered by interruptions. They are not afraid to be vulnerable by sharing their struggles.
Last, relational leaders value each individual as much as they do the whole congregation. Within scripture there is the constant interplay between the community of God's people and the individual's personal relationship with God. While God is the shepherd of Israel (Psalm 28:9) he is also "my" shepherd (Psalm 23:1). Both the community and the person are equally important to God and are given equal attention. A relational leader learns to value the contribution and worth of each person, and not place the community over against the individual. Nor does he emphasize the individual at the cost of the community. There are times when the leader must focus primarily upon the community and other times when he must spend time with an specific individual. But throughout he never neglects one or the other.

4. Effective family leaders are patient.

The apostle Paul instructs Timothy to "Preach the Word; be prepared in season and out of season; correct, rebuke and encourage--with great patience and careful instruction" (2 Tim. 4:2). Family leaders do not force people to change; they carefully assist people in changing. They patiently wait until the person is ready. They work with the individual's capacity to process information and accept change rather than imposing their own rate and expectations upon them.

5. Effective family leaders are teachers.

They do not assume people will accept their ideas and changes merely because they suggested it. Rather they recognize that before growth can occur, there has to be careful instruction (2 Tim. 4:2). Often the failure of people to accept change is not a result of their unwillingness to change. Rather, it results from the failure of the leadership to adequately teach the people why the change is necessary, how to implement those changes and how to maintain the new plans and strategies developed.

Leading and decision making in the family model.

1. Leading the family model involves participative leadership.

Although a family has a designated leader, decisions that affect the whole family require everyone's participation in the decision making process. A husband does not decide to move across the country without the input from his wife and children. Participation means that everyone interested in the decision or affected by the decision are given the opportunity to share their ideas and concerns before plans are formulated.

2. Gain acceptance for decisions rather than just majority vote.

Making decisions strictly by a majority vote can easily alienate family members. When moving across country the husband, wife, and two small children may be in favor of the move, but the teen-age daughter may find the idea of changing schools unacceptable and threatening. To move without her acceptance will only invite rebellion and further conflict within the home. It would be far better to gain her acceptance before the move is made. While she may not be in favor of the move, she may accept the transition, thus supporting the decision in the long run. The family leader recognize that a majority vote may get the issue passed, but it requires acceptance by the whole congregation before it will be fully embraced and implemented.

3. Family leaders work with the tribal chiefs.

Within the small congregation there is often an individual or individuals who, by their position, exert great influence over the rest of the community. These individuals may or may not hold an "official" office, but will nevertheless be the ones everyone else looks to guidance. In most cases this will not be the pastor, but someone who has a long history within the church. The effective leader learns to accept the position of these individuals. They are not threatened by them, but learn to work with them and through them.

4. Family leaders recognize the value of informal and personal communication.

The most important time the family communicates is when they are all sitting around the dinner table sharing the effects of the day. The best time for a parent to interact with a teen is not by sitting down and stating, "lets talk." Usually, that is the best method to quiet the teen. Rather, the most significant interaction comes when the father and son are working on a car together, or the mother and daughter are working on a project with one another. The same is true in the family church. Notes in the bulletin, announcements from the pulpit, and letters sent to the congregation are all helpful means of communication, but the most important and effective communication within the family is done over a cup of coffee and personal interaction. Thus, the leader recognizes that he needs to spend time with the people and share his plans and goals with them long before he attempts to implement them.

5. Keep the organization subservient to relationships.

A father's decision to take a new job is not determined by the economics gains the advancement will bring, but by the positive and negative affects the new job will have upon the family. The same is true in the family church. The ultimate question is not "what is best for the organizational church" but "what is best for the individual relationships within the church." Replacing the organist with a worship team may be the organizationally right thing to do, but it might damage relationships that would undercut the very vitality and strength of the small church.

Have Bible will Travel: The Multiple Church Ministry

What began as a Sunday evening Bible study, evolved into a second church ministry. While we had several families traveling to our church from the Cascade Locks, the presence of the Columbia River formed a geographic barrier that made any outreach into the community difficult. We determined that the only potentially successful way to reach the community would be to establish a ministry in the area. Since we were not having a Sunday evening service in our church we could establish an evening service in Cascade Locks. While this discussion was going on a former mainline church that had existed within the community for over 100 years was on the verge of closure. Because of problems in the past and the decline of membership, the church could no longer afford to attract a pastor to come to the congregation. When they heard that we were considering starting a new church service they approached us with the proposal to join their congregation. After much discussion it was decided that we would if they reorganized the structure of the church, rewrote the constitution and changed the doctrinal statement, and broke their ties with the denomination they with whom they were affiliated. When they agreed to do so we entered the world of the multiple-church ministry, a world with significant blessings as well as unique and difficult challenges.

Enjoying the Benefits

Sharing a pastor between two congregations has both its negatives and positives. Before joining two ministries, it is important for the leadership of both churches to carefully understand the positive and negative impact it can have upon the individual churches. One of the benefits of having one pastor serve two congregations is that it provides an answer to the problem of staffing in the small church. Some are predicting that in the future there will be a shortage of pastors. If this holds true, the hardest hit will be the smaller church. An alterative to closing is sharing a pastor with another church.

Even more problematic for staffing the small church is the shortage of funds. Newly graduated seminary and Bible College students, who once were the small churches' main supply to fill pastoral positions, can no longer afford to go to the smaller church because of the heavy debt load they carry from school and the meager salary the church can afford to pay. The smaller church is finding it more and more difficult to keep up with the continual cost of living increase and the amount it takes to adequately provide for a pastor and his family. Having two churches share a pastor can enable the congregations to have a pastor who is available to minister to their spiritual needs. It also enables the pastor to provide an adequate income for his family. Having this duel income can ease the financial pressure that causes such a stress upon the family of those in ministry.

Having two congregations in different locations can be an effective means of outreach in rural areas. When great distances or natural geographic boundaries separate communities, it will be difficult to encourage unchurched people to attend the services. Families are often reluctant to travel great distances to attend church. They may not be interested in attending a church in a different community, especially if the church is in a different school system where they children will not be friends with any of the other children in the congregation. They are, however, likely to be open to an invitation from a church in close proximity to them. One of the primary reasons we were willing to enter the venture was because we saw the importance that it had for outreach into the community. When two churches are in partnership with one another by sharing a pastor, it also expands their limited resources. Guest speakers or special groups can more easily come to the church because they are able to perform at two services for the cost of traveling to one church. With the two congregations, they receive greater compensation than they would in one of the churches individually. When special projects and needs arise, the churches can join forces and minister to these. When we first started the second church, this smaller congregation could not staff or fund a children's ministry which was critical to its development. Instead of neglecting this ministry, they were able to send their children to the other church's mid-week youth ministry. By utilizing the ministry of the other church, they were able to establish the foundation that eventually became the basis for splintering off and forming their own ministry. When this opportunity arose, not only did they have the base of children already in place, but the people were already trained and experienced because of their involvement in the other ministry, thus making the transition smoother.

Being Aware of the Pitfalls

While there are benefits, having a multiple parish ministry is not without its costs and dangers. One of the first costs is the fact that I cannot be present in both churches during the whole Sunday ministry. Because our churches are approximately 5 miles apart, we have both Worship services in the morning. From 9:00-!0:00 I preach in one church. I arrive at the church at approximately 8:30 a.m. and leave at 10:15 a.m. to travel back to the other church for the 10:45 a.m. service. Because of this schedule I am not able to be involved in the Sunday School program and miss the opportunity to be involved in the adult Sunday School class. While I do not normally teach a Sunday school class even if I am present, there are times when I do miss opportunities to teach informally as I sit in the class. It also impacts the mid-week ministries of the church as well. While I am involved in one of the children's ministries that meets Wednesday evening, I am not able to participate in the other church's mid-week ministry which meets at the same time.

A second problem is that my limited time schedule does not permit me to do the amount of visitation and pastoral care for the second church that I would like to perform. When the agreement was established, it was determined that I would only spend one-half a day on Thursdays at the second church. Because of this limited schedule, I am not able to follow-up visitors and people who are missing in the way that I would like. Instead the church is much more reliant upon the lay-leadership to provide some of the pastoral care.
Closely related to this is the fact that since I do not live in the second community. This makes it more difficult to become involved within the community. Since my children do not attend the school, I am not as involved in the school system as I am in the community in which I live. I am not as aware of the community activities, which prevents me from addressing community issues. This lack of involvement makes outreach more difficult since people are not able to get to know me outside the church setting.
Having multiple ministries brings further strain upon my family. Pastoring two church churches means more evenings tied up with meetings and activities. This requires me to guard my time with my family even more closely and not being afraid to say no.

Making it Work

Serving two congregations has been richly rewarding, but in order for it to work we recognized that careful planning must be a part of the agreement. The reason it has worked well is because of the following steps that were taken by the congregations.

First, from the outset there were clearly defined roles and guidelines. When the proposal was first made it was clearly established how much time I would spend in the second church and how much I would be available. Because of this neither church feels "cheated" when I am not there. By clearly setting the parameters of my time and ministry, there are no misunderstandings and people's expectations are established by these guidelines. This helps protect me from unjust criticism from people.

Second, the primary church I was serving saw the agreement as an outreach ministry rather than an organization function. For them it was not a matter of losing their pastor's time, rather it constituted a further extension of their ministry into the community. This was easily realized because reaching this community was a burden of our congregation even before we proposed the association. When the opportunity arose, it was a fulfillment of our church's vision, not contradictory to it. When the primary (i.e. the larger congregation) sees the value of the agreement for the cause of Christ then they are less likely to be jealous of the pastor's time. When the other church grows, they can rejoice with the other congregation at what God is doing in their midst. One of the reasons we do joint baptisms is so that both churches can rejoice together in what God is doing.

Third, we discovered that active lay involvement is critical. Because I had a limited amount of time I could spend in the smaller congregation, it was crucial for the lay leadership to take the initiative to oversee the day-to-day operation of the church. While I could provide spiritual counsel and oversight, they are responsible for program development and the operation of the ministries. This means that they need to be more directly involved in the establishment of goals and direction for the church. One of the reasons it has worked well for us is the people within the congregation are self-motivated and do not require a great deal of supervision.

Fourth, clear communication was necessary so that people understood what was expected and what the results would be. Since communication is always a challenge it is even more important that the pastor clearly communicate what is happening in the two churches to the respective boards so that misunderstanding do not arise. When issues do arise, it is important that there be communication between the boards to resolve the problems. One of the issues requiring careful communication from the outset was what would happen should either church decide the venture was not working out. From the beginning it was clear that my primary responsibility belonged to the first church so that if problems arose, my first obligation was to the first church. By having this clearly understood by both churches I am not caught in the middle when possible tensions over my time might arise.

Fifth, the time must be right. What made the transition successful was the timing for both churches. Because the ministry of our first church was running smoothly, the new responsibility did not have any detrimental effect upon the congregation. In the smaller congregation, the timing was critical for they were willing to make the sacrifices needed. Since the church was on the verge of closure they were willing to make the changes necessary to make the agreement work.
Sixth, after the venture is implemented, there should be a period of evaluation. When we first proposed the joint venture, we made it clear that the agreement would be evaluated by both congregations after one month, and that it would be revisited after one year. This helped to alleviate people's fears and provided both congregations an acceptable method of disassociation should the agreement not be working out. It is also understood that if either church feels it the arrangement is hindering its ministry, they can break the association.

Last, it is important that the churches have a clearly defined purpose and reason for why they are entering into the agreement. They need to identify and understand the rational for joining together. If they do not have a clear reason, but they are merely doing it because "it sounds good", minor problems will become major issues and threaten the cooperation between the two congregations.

Having a multiple church ministry is rewarding and challenging. By careful planning it can be an effective way for the kingdom of Christ to be advanced and can be an effective way for the small church to thrive and adequately provide for the pastor. While it is not the answer for every situation, it can be an excellent answer for some.

Ministry Renewal In The Small Church

Before we arrived, the church had dwindled down to a handful of people. Although the church had been in existence over 100 years, they were faced with the possibility of closure. They no longer had the people or the funds to run any programs and it was doubtful if they could obtain any pastor who would be willing to come. Through a series of events we were asked to become their pastor along with the church we already served.

After we arrived in the church, a new excitement captured the people. The fact that we were willing to come brought renewed hope to a downcast congregation. They began inviting their neighbors to attend. People who had previously left the church came back to see what was new. It wasn't long until the attendance moved from twenty to thirty and then passed forty. The budget that was once a struggle to maintain became healthy. People were enthused about what the church was doing and new people were attracted to the church.

Congregational Renewal: A Matter of the Heart

Ministry renewal involves more than getting an increasing number of people to attend a declining congregation. It involves spiritual renewal. Renewal comes when people become passionate about God's Word, when they are burdened for those who are spiritually lost, when they manifest mutual love and care, when they wholeheartedly commit themselves to be obedient to Christ and his commands.

When the leadership merely takes an organizational approach to renewal it may gain short-term success, but lasting results that bring long-term health to the congregation require inward transformation as well as outward organization. While organizational restructuring is important and beneficial, the final determination of the church's future is the sovereign plan of God. Neither the congregation nor leadership resurrects the dying church. That remains the responsibility of God.

The task of the leadership is to carefully seek the direction and will of God, making sure they are fulfilling God's purpose for the church. Congregational renewal is not a matter of numbers and rolls; it is a matter of the heart. It is not an event, but an inward process conducted by the Holy Spirit within the life of each individual involved in the ministry of the church. The task of leadership is to develop an environment where the heart may be transformed.

Congregational Renewal:
Developing a Transforming Environment

While the renewing process ultimately stems from the work of the Holy Spirit within the community, he does use the leadership and congregation to develop right setting. In accomplishing this task, there are ten steps the church can follow to help create the atmosphere for congregational renewal.

Step One: Refocus upon the nature and activity of God.

Revitalization begins when people understand the nature and activity of God. When Nehemiah set about the task of rebuilding the city of Jerusalem, his confidence came from the promise and activity of God. It was because God was at work that he could face the insurmountable odds. He was not only convinced of this, but whenever he addressed the people, he carefully reminded them that God was the one working through them, giving success to their task (2:20; 4:9, 14, 20, etc.).

As people set about the process of renewal, they need to be reminded of God's inexhaustible empowerment. They need to be able to view the ministry as God's work through them rather than their work for God. God does not need us to accomplish his ministry, but he does desire to use us. When this becomes their perspective, people will have lasting enthusiasm for ministry.

Step Two: Focus upon prayer.

Since the foundation of revitalizing a church is spiritual rather than organizational, prayer becomes the cornerstone for action. The desire of God for every church is that it will become a house of prayer (Isaiah 56:7), for prayer remains the means through which God accomplishes his purpose. The prayer of the church encompasses the need for inward righteousness and holiness within the congregation, the desire to clearly understand God's will and purpose, and willingness to minister to the needs of people within the community.

Building the prayer base of the church can involve twenty-four hours of prayer, prayer walks where people go through the community praying for each house, special prayer services, and spending more time in prayer each time the church gathers together. The importance of prayer to the revitalization process can never be overstated.

Step Three: Strengthen the fellowship of the church.

The strength of the small church is the fellowship and mutual care evident within the congregation. When a church declines, tensions and frustrations arise which can fracture relationships within the church. Consequently, it is often necessary first to build unity within the congregation before attempting to reach the community. People are attracted to the small church because of the fellowship that exists within the body of Christ. If the fellowship becomes strained, then it will become difficult to attract new people.

A second reason the fellowship of the congregation must be strong before attempting to renew the ministry has to do with change. A declining church must change for the simple reason that what it has been doing in the past has not been effective. If the church is to be revitalized it must do things differently. Previously ineffective ministry must either be altered or dropped altogether. All this requires change.

Critical before change can be effectively made is for trust to be built up within the congregation and between the people affected by the change and those seeking to implement the change. Trust hinges upon the strength of the relationships existing between people. If there is conflict and tension, suspicion replaces trust. Consequently, before the leadership can suggest and implement change it must first focus upon the cohesion within the group.

Step Four: Identify and correct any cause of decline.

When a specific reason is identified for the decline and if that reason is within the control of the congregation, then steps should be taken to correct the problems. Some of the causes of the decline reside outside the control of the church (i.e. declining population within the community).

The church needs to develop creative strategies to work within these limitations. Others the church can address (i.e. loss of evangelistic vision, conflicts within the church). If a church attempts to bring renewal without addressing these issues, then the future success will be thwarted by the past mistakes of the congregation.

Perhaps the most critical is sinful behavior that hinders the effectiveness and growth of the congregation. The story of Achan in Joshua 7 illustrates that the actions of one can have an adverse affect upon the whole community. When this happens, the whole community must address the issue (see Matthew 18:15-17).

Step Five: Involve the laity in the process to gain ownership.

The small church is a lay-run ministry where the people retain the power and authority for operating the church. In contrast to the larger church where the decision making process is top down, in the smaller church the congregation demands the right to be involved in the decisions that are made.

Consequently, it is crucial for renewal for the congregation to be involved in the whole process. Without their involvement they will not gain ownership to the renewal, and without ownership there will not be any commitment or willingness to sacrifice their time and resources to bring about renewal.

Central to involvement remains clear communication. Communication is more than sharing what is being done and what needs to be done. It involves constant listening. To gain the trust and commitment of the people, the leadership needs to carefully listen to what the people are thinking. It involves gaining their ideas and input from the very beginning of the renewal process, not only on what they would like to see happen but what would be the best method to achieve it.

When people feel that they have been heard and their contribution valued, they will develop trust for the leadership and a strong sense of identity with the ministry. When that happens then they will devote their time and energy to the task.

Step Six: Develop a clear vision for the church.

Long before the church actually dies, the vision for what God can do through the church dies. Churches do not close their doors because of a lack of finances or people, but because they no longer see what God desires to accomplish through them. Vision is the awareness of the distinct and divinely ordained present and future ministry of the church based upon its sociological, theological and cultural setting that enables the congregation to accomplish their biblical purpose and mission. The vision that the church develops must be based upon the needs and ministry opportunities within the community.

Dying churches can easily become inward focused. In order to maintain the core ministries of the church (Sunday School, worship service, etc), as resources decline, often the first ministries dropped are those directed towards the community. Instead of preventing further decline, it contributes to the erosion of the ministry.

When renewing the ministry of a dying church, the congregation must develop a church-planting mentality rather than a survivalist mentality. Church planters are willing to risk the present to build the future, while survivalists risk the future to maintain the present. Survivalists try to resurrect the past; church planters try to build toward the future by ministering to the needs of the people within the community. Survivalists appropriate all their finances to maintaining the present structure (paying the preacher, buying the Sunday School program, etc.). Church planters budget for ministries that reach into the community.

Step Seven: Reorganize to adapt a simplified organizational structure.

When a church has declined from a larger church to a smaller congregation it can mistakenly maintain the past organizational structure. This hinders the ministry as people spend their time keeping the structure running rather than spending time reaching their neighbors and ministering to people in the community.

One of the ways to assist people is to simplify the organizational structure so that they spend less time running the church and more time being with people. This may require restructuring committees and ministry teams. It may involve dropping programs that no longer attract new people. It might entail combining programs (such as combining the High School and Junior High groups together).

Step Eight: Establish short-term and medium range goals.

Achieving goals gives people a sense of accomplishment and purpose. When establishing goals it is important to plan and celebrate small victories (such as painting the church sanctuary). When tangible goals are achieved, people have a greater sense of God's blessing upon their life and ministry. The congregation gains a sense of the future.

People without hope are people who stop making goals. Because of the decline within the church, people sense only the frustration of failure. Setting and accomplishing easily attained short-term goals gives people a feeling of success, that there is a future for the congregation. As these goals are attained, the congregation develops greater confidence to set more challenging and long-term goals.

Goals are necessary for the implementation of the vision set by the church. They define what the church needs to do and how it will go about accomplishing it. Goals enable people to measure their efforts and organize their efforts into a coherent plan.

Step Nine: Develop a strategy for becoming visible within the community.

People in the community need to be aware of what the church is doing differently and the new ministries being planned. When we set about revitalizing our church, we sent letters into the whole community to let people know that we were beginning a whole new work. Because of the 100-year history of the church in the community; most people know of our existence, what they did not know was the new programs we were starting.

Consequently, we sent letters to everyone inviting them to come and see our new beginning. We planned special services in the local community events, we invited people to special events, and we allowed other groups such as the garden club to use our building. In this way the people in the community were able to gain a fresh look at our church and see what was going on.

Step Ten: Celebrate the past.

For many people who have labored in a church for a number of years, having ties to the church that span generations, the idea of change can be frightening. For them, change is not just a departure from the previous methodology; it is a break from the past generations that built the church.

Change alters the symbols that define the church. Many of these symbols are representatives of past family members. To alter the symbols is to break a relational tie to the previous members. To overcome this fear, the leadership needs to carefully build upon the past and celebrate the past contributions that people have made.

Recognizing the past contributions of people can give assurance that the church is not breaking from the past but building upon it, that they are not rejecting what others have done but continuing the long history of the church. Recognizing what others have done in the past enables new people to learn the story of the church and identify with that story so that new people are united with the older members in a common history. It enables the new people to value the contributions of others.