Search Results for: organic church

Organic Church

A couple organic quotes from Alan Hirsch’s The Forgotten Ways:

“The problem is that most people see the church as an institution and not an organic movement (living system), in spite of the fact that the Bible is replete with organic images of church and kingdom (body, field, vine, soil, etc.).” p. 253

The Bible is laced with organic images that engender an “ecological view” of the church and leadership. If we remodeled our leadership and churches with these organic metaphors in mind, we would develop a more fertile communal life.” 166

“Having Babies is Fun….each unit of church can be conceived as a pod filled with seeds: each church “pregnant” with other churches. And it is in following this impulse that the apostolic church extends itself….this is actually how all powerful movements start. It begins with a group of people impassioned with a cause that reproduces itself through multiplication systems.”

Organic Religious Growth

You will observe that I am not merely exhorting you “to go to church.” “Going to church” is in any case good. But what I am exhorting you to do is go to your own church—to give your presence and active religious participation to every stated meeting for worship of the institution as an institution. Thus you will do your part to give to the institution an organic religious life, and you will draw out from the organic religious life of the institution a support and inspiration for your own personal religious life which you can get nowhere else, and which you can cannot afford to miss—if, that is, you have a care to your religious quickening and growth. To be an active member of a living religious body is the condition of healthy religious functioning.

~ B. B. Warfield, The Religious Life of Theological Students

Open But Cautious Church Planting

If we’re honest, many of us treat the Holy Spirit more like a silent partner than the third person of the

Trinity. We are so cautious of the Spirit that we eliminate him from our leadership. Instead of relying on the Holy Spirit, church planters often rely on one of two directions to plant churches: apostolic moxie or academic models and methods. When we lean on either of these, we lean away from the Spirit-led center of church leadership.

Reliance on Apostolic Moxie

Moxie is that self-starting, self-motivating quality, often present among entrepreneurs, which enables them to push through the odds of failure with a determination for success. When moxie is linked up to apostolic gifting, you get a type-A church planter. Sin results when we possess moxie without humility—a determination to plant and lead the church without leaning on the wisdom of others. The planted church will likely be unhealthy. Why? The church is treated like a task to be executed, not a people to be shepherded. It was planted in dependence on yourself not dependence on the Spirit. It’s planting by making little of the Spirit and much of yourself. Church planting takes more humility than it does moxie. We need less moxie and more Spirit.

Discernment in Planting Location

Self-reliance in planters is often expressed in a of lack discernment. Instead of asking “What is the Spirit already doing in this city, town, and village?” moxie-driven planters barrel into town with a “vision from God” and in the process burn their family, polarize their community, and disregard their city. Planters that depend on the Spirit, however, learn to listen to others, to God, and to the city.

Reliance on Academic Models

There also are planters who, instead of relying on self-determination, rely on information. They diverge from the Spirit-led center by resting on academics or personal knowledge. Those who depend on models and methods are, perhaps, more submissive to God’s call, but slowly attach their significance and success as a planter to what they know and not to God’s calling. They think to themselves: “if I learn enough then I’ll be ready to plant.”

Discernment in Mission

You have a plan to reach your city. That plan does not include the Holy Spirit; it includes your research. You pull out your strategic plan and your church planting model and methods and say: “This is what God is doing in the city.” You over-think and out-plan the Holy Spirit. What we need is fewer books and more prayers.

The Spirit Leads through (and away from) Methods

Following the Spirit does not mean we abandon methods and planning. The Apostle Paul clearly had a strategy for planting churches in urban centers, spinning his disciples off to lead and plant in rural areas.

When I arrived in Austin I was armed with a prospectus and timeline. I was also ready to protect my wife, son and baby to be in the womb. As if all that wasn’t enough change, I soon  discovered a different church planting methodology. A friend told me I was more wired for Organic Church. I had previously blown off a lot of Neil Cole’s writings because of his weak church governance and polity. As I began to read Organic Church, however, I became convinced of the value of decentralized church and its fit for urban Austin. Indie church for an indie city.

As much as I like the word “organic”, I began to realize that it was not a process but a Person that was guiding me in all of this—the Holy Spirit. It is the Spirit who creates and directs the church, not models (organic or traditional). The Spirit should be free to change your expression of ministry, the way you plant Christ’s church.

The Spirit Leads through Suffering

Expect the Spirit to lead you into unplanned change in order to accomplish the mission of God. For example, Stephen’s stoning led to the Eastward expansion of the Church (Acts 7; 11:19). Paul’s planting strategy was directed westward, towards Rome. If we had stuck with methods, only half the globe would have heard the gospel, but the Spirit made sure that the church expanded eastward through the martyrdom of Stephen. The blood of the martyrs made church planting a global movement. It was unplanned change, suffering. How many of us have martyrdom written into our church planting timeline? How will you respond when suffering comes? Will you ask the Spirit for direction when it comes, or will you blow through in moxie or ignore it by taking methodological detours around the God-ordained suffering?

Conclusion

Planting churches isn’t meant to happen by might or by power but the Spirit of the Lord (Zech 4:6). We need planters that are less pridefully cautious and more open to the leading of the Holy Spirit. When we open ourselves up the Spirit’s leading, remarkable things can happen on the mission of Christ!

See the audio and notes from the original Acts 29 talk: Spirit-led Ecclesiology

For more on the Spirit check out Winfield Bevins booklet.

Deacons in the Missional Church

What kind of images come to mind when you think of a deacon? A godly person who applies the gospel to everyday life, serves their community and lives on mission? Probably not. Unfortunately, many of our deacon images are distorted by poor church practice. You might think of a seedy old guy who is out of touch with culture and in touch with his hunger for power. Or perhaps you think of a guy in a black suit with a name tag riding a bicycle around town? Or maybe you just don’t have a clue! And what’s up with the word “deacon” any way? Why not use a less stuffy title?

What is a Deacon?

I’d like to rescue those sinking deacon images and place then on the firm, dry ground of Scripture. The Bible tells us that deacons are people who “gain good standing for themselves” and “confidence in Christ!” Good standing and confidence in Christ are something all Christians should desire. Like the office of elder, the office of deacon is worthy of aspiration. It is leadership in the most important community on the planet, the church of Jesus Christ. So what is a deacon?

The word for deacon is used in John 2:9 to refer to wedding servants who serve wine (bar tenders?). This text shows us a generic use of “deacon”, namely that they are servants or that they serve, but all servants aren’t necessarily deacons. In Philippians 1:1 and Acts 6:1-4, we discover that “deacon”  can also refer to a particular church office, a leadership role in the church. In Acts 6, the apostles appointed deacons to take care of various church tasks so that the apostles/elders could devote themselves to the Word of God and to prayer.

Now, this doesn’t mean, of course, that deacons don’t study, teach, or preach the Word of God or that they refrain from prayer. Not at all. What it does mean, however, is that they focus on service in order to free elders/pastors to devote themselves to theological and prayerful leadership. You might say that deacons are Lead Servants in practical ministry.

What Should a Deacon Do?

So we’ve established what a deacon is—a qualified Lead Servant. Now what does a deacon do? What does he or she lead? A deacon leads various ministries in a church. He leads in the church. Now, remember that the church is not a lifeless institution; it is an organic, growing community. The church is a missional community. It grows in depth and number. It was in this kind of missional growth that deacons were first appointed. Acts 6 tells us that while the “disciples were increasing in number” the apostles appointed the very first deacons. People were coming to faith and joining the church on its mission. As the church grew, they needed people to step up and lead in service.

There are two primary contexts for service in the Missional Church—the community context and a mission context. There are community-focused deacons and mission-focused deacons. Community focused deacons serve the church of mission, and mission-focused deacons serve the mission of the church. Both are critical to the overall health and mission of the church. Both have roles that change and roles that stay the same. For the sake of brevity, I’ll keep my comments to mission-focused deacons.

Community focused deacons serve the church of mission, and mission-focused deacons serve the mission of the church.

Mission-focused Deacons

Mission focused deacons often fulfill changing roles with a changing culture. For example, in the Ephesian church there were deacons who were responsible for leading out in ministry to widows and orphans. In 1 Timothy chapter 4, Paul devotes an entire chapter to the treatment of widows. The care of widows is not as pressing in affluent American culture. Paul was responding to a particular need in the Ephesian historical moment.

While all churches should pay attention to the needs of widows and orphans (e. g. nursing homes, adoption, and children’s shelters), many churches in the U.S face different missional needs. That same need is not as pressing in some churches. As the historical church advances and retreats throughout history, moving from continent to continent, culture to culture, the expression of the church varies. As a result, there are some areas of service that remain the same and others that change.

Varying cultural contexts require new diaconate expressions in order for the church to faithfully engage in its mission.

When I was in Eastern Uganda last year, I met deacons who oversee land development to feed the community. In U.S. cities, there is no land to be developed. What we may need are deacons of story-telling and media to promote the gospel or deacons to serve transient and homeless populations. In our church, we are raising up deacons to lead out in urban renewal through efforts like Music for the City and ReNew. Varying cultural contexts require new pathways of service in order for the church to faithfully engage in its mission to redemptively engage peoples and cultures. In short, mission-focused deacon roles should change.

Gospel-motivated Deacons

Hopefully we’ve rescued any tarnished, sinking image of deacon from your experience and placed it on good, biblical ground. Perhaps too good? You might be saying to yourself: “This is so demanding. Why would I want to be a deacon? How could I possibly do this?” Paul addresses in 1 Tim 3:13: “For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.” There are two related reasons–gaining good standing and great confidence. Sounds a lot like a self-esteem boost. What’s Paul getting at?

To gain a “good standing”, literally “a step”, is to gain influence and reputation. Well, you say, isn’t that narcissitic? Well, it depends what your reputation says: “Hey, look how spiritual I am” then yes. But if your reputation says: “Hey, look how great Christ is”, then no. There’s a difference between the person who climbs the corporate ladder stepping on people all the way up only to get to the top to boast as though they never had a hand, and the person who moves up the ladder acknowledging every hand on the way up, topping the ladder only to point to all the help they had in getting there. The one with the bad reputation says: “Look how great I am” but the one with the good reputation says: “Look how great my help is.” He glorifies the help.

A deacon puts himself in a place where he has to rely on Jesus more, and the more he relies on Jesus, the more reliable Jesus proves to be.

This is why Paul also says deacons gain “great confidence in the faith that is in Christ Jesus.” Why great confidence? Because the deacon puts himself in a place where he has to rely on Jesus more, and the more we rely on Jesus the more reliable he proves to be. And the more reliable he proves to be the more confident we become in Him. A deacon gains good standing, not merely because he serves, but because he serves in Christ. He knows that the only way he reached his good reputation is because of the help of Christ, because of the gospel. It was his constant reliance on Jesus, his faith in Christ, that moved him along in service. At the end of his life he will look back and say: “Look how great my help was. Look how great Christ is.” He glorifies Christ.