Three Critical Changes the Growing Church Must Make

by: Eric Geiger

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Perhaps one of the biggest challenges leaders in growing churches face is the sense of failing to meet expectations, particularly of some who were in the church when the church was not as large as she currently is. Here are a couple of examples from recent conversations with church leaders:

Example A:

Some members of a church of 2,100 in attendance expect the senior pastor to visit them if they are in the hospital. These members were in the church when it was 250-300 people and that is how the pastor led during that season. Other members in the same church would never even think their senior pastor would or should be at the hospital for their appendectomy or bout with kidney stones. In fact, when a pastor calls these folks, they are blown away “that we have such a relational pastor.” What some view as a calloused leader, others view as a compassionate one.

Example B:

Some members of a church of 500 in attendance are surprised to learn that the student ministry bought a new sound system. In the past, when the church was just getting started, each of these types of decisions was discussed in a quarterly meeting, and some of the members remember those days. Now, it seems, “decisions are just made with no communication.” Newer members in this church never complain that a sound system purchase should be discussed, nor does it seem they want to endure long meetings to discuss those types of decisions. What some view as an essential directional decision, others view as an issue of execution.

How do we make sense of the difference in perspective? A wise pastor once told me that for many people “in their minds, the church is always the size it was when they first joined.” In other words, in the minds of many people, the church should still function like the church did when they joined.

The reality is that a growing church must change some ways in which she functions. And if she doesn’t, her growth will be hampered.

A church should not change or evolve doctrinally, as a church should stand on the “faith delivered once for all to the saints.” Nor must a church change her ministry philosophy and mission in her local community. I am simply suggesting that as a church grows, if a church grows, how she functions in at least these three areas will need to change.

1. The expectations on the senior pastor

As a church grows, it is illogical for a pastor to perform every wedding, lead every funeral, and visit every hospital. Some would wisely argue that regardless of church size, the biblical mandate on a pastor is not to “do the ministry” anyway but to equip others for ministry (Ephesians 4:11-12). But from a logical vantage point, as a church grows, the senior pastor’s role will need to adjust. While remaining connected to people and the community, the pastor will focus more and more time on teaching, on staff development, and on the overarching direction of the church.

2. Decision-making

As a church grows, how she makes decisions will need to change. For example, as a church hires more specialized staff, some of the decisions related to ministry execution should be entrusted to those staff members. They are both trained and equipped for their realms of responsibility and deeply connected to their ministry areas. This is not to say that an oversight group (board, elder team, senior staff, etc.) no longer stewards the overall direction, doctrine, and ministry approach of the church but that many decisions will be pushed to leaders who shepherd groups of people within the church.

 3. Communication to the church

As a church grows, communication to the broader body will likely need to change. For example, group leaders in a church of 70 who once stood up at the end of the service to invite new folks to their group likely won’t be able to do so in a church of 700 as there are now lots of groups.

Of course, change is challenging and inevitably results in tension as some people’s expectations will not always be met. Ironically, some of the unfulfilled expectations are ones the church helped set years ago. If a church continues to grow, the tension will continually be there. Wise leaders teach and remind people to hold tightly to the doctrine of the church and the ministry philosophy that gives the church her identity but to hold loosely to the functions that will/should be adaptable.

For a more thorough read on church-size dynamics, Tim Keller has a helpful piece that can be downloaded here.

>> Read more from Eric here.

Tags: Eric Geiger, Growing Church, Leadership Expectations, Tim Keller

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Leadership and Church Size Dynamics: How Strategy Changes with Growth

by: Tim Keller

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Tags: Strategy, Structure, Tim Keller

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Preaching with Non-Believers in Mind: Learning from Andy Stanley and Tim Keller

by: Trevin Wax

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Last year, I read Andy Stanley’s Deep & Wide: Creating Churches Unchurched People Love to Attend and Tim Keller’s Center Church: Doing Balanced, Gospel-Centered Ministry in Your City  back to back. An odd combination, I know.

These two pastors come from different contexts (Atlanta vs. New York) and different theological streams (Baptistic non-denominational vs. confessional Presbyterian). What’s more, they approach ministry from different starting points, then employ different methods to achieve their purposes.

Despite all these differences, there is one thing Stanley and Keller agree on: preachers ought to be mindful of the unbelievers in their congregation.

Different Reasons for the Same Practice

Stanley and Keller may be worlds apart in terms of their theological vision for ministry, but they both maintain that a preacher should consider the unsaved, unchurched people in attendance.

This doesn’t mean we can’t find differences even in this area. For example, Stanley uses the terminology of “churched” and “unchurched” (which makes sense in the South), whereas Keller’s context leads him to terms like “believers” and “non-believers.”

Likewise, Stanley and Keller engage in similar practices from different vantage points. Stanley’s purpose for the weekend service is to create an atmosphere unchurched people love to attend. Keller believes evangelism and edification go together because believers and unbelievers alike need the gospel. He writes:

“Don’t just preach to your congregation for spiritual growth, assuming that everyone in attendance is a Christian; and don’t just preach the gospel evangelistically, thinking that Christians cannot grow from it. Evangelize as you edify, and edify as you evangelize.”

Whether you are closer to Stanley’s paradigm for ministry or Keller’s, you can benefit from a few suggestions for how to engage the lost people listening to you preach.

1. Acknowledge and welcome the non-believers in attendance.

Both Stanley and Keller mention the non-believers who are present. They go beyond a vague, quick welcome at the beginning of the service. Instead, these two pastors acknowledge that even though the non-believers may be uncomfortable, the church members are glad they are present. Here’s the way Stanley does it:

“If you are here for the first time and you don’t consider yourself a religious person, we are so glad you are here. Hang around here long enough and you will discover we aren’t all that religious either.”

“If you don’t consider yourself a Christian, or maybe you aren’t sure, you could not have picked a better weekend to join us.”

“If this is your first time in church or your first time in a long time, and you feel a little uncomfortable, relax. We don’t want anything from you. But we do want something for you. We want you to know the peace that comes from making peace with your heavenly Father.

“If this is your first time in church, or your first time in a long time, and you feel out of place because you think we are all good people and you are not so good, you need to know you are surrounded by people who have out-sinned you ten to one. Don’t let all these pretty faces fool you.”

Keller lets this kind of acknowledgement seep into his sermon preparation. He recommends the pastor address different groups directly, “showing that you know they are there, as though you are dialoguing with them.” Here’s an example:

“If you are committed to Christ, you may be thinking this – but the text answers that fear…”

“If you are not a Christian or not sure what you believe, then you surely must think this is narrow-minded – but the text says this, which speaks to this very issue…”

2. Assume the non-believers in attendance need help in approaching the Bible. 

For Stanley, this means explaining how to follow along with the biblical text for the sermon. It also means you teach about the Bible as you teach the Bible.

Here’s an example. Instead of saying “The Bible says…,” cite the authors instead. This way, you are giving information about who wrote the books of the Bible.

• Option 1 – The Bible says that Jesus rose from the dead after being in the tomb for three days.
• Option 2 – Matthew, an ex-tax collector who became one of Jesus’ followers, writes that Jesus rose from the dead and he claimed to have seen him. Not only that, Luke, a doctor who interviewed eyewitnesses, came to the conclusion that Jesus rose from the dead. He was so convinced he gave up his practice and became a church planter…

Option 2 is better because it doesn’t assume people know everything about the Bible. We should “always start on the bottom rung of the ladder.”

Likewise, Keller suggests pastors think carefully about the audience’s premises. He writes:

“Don’t assume, for example, that everyone listening trusts the Bible. So when you make a point from the Bible, it will help to show that some other trusted authority (such as empirical science) agrees with the Bible.”

While Keller’s approach is not fundamentally geared toward seekers, he still commends a seeker-comprehensible approach to worship that carefully explains the elements of the worship service.

• Seek to worship and preach in the vernacular.
• Explain the service as you go along.
• Directly address and welcome nonbelievers.
• Consider using highly skilled arts in worship.
• Celebrate deeds of mercy and justice.
• Present the sacraments so as to make the gospel clear.
• Preach grace.

3. Challenge non-believers to engage the Bible by acknowledging the oddity of Christian belief and practice.

Keller believes that proper contextualization will cause the preacher to consider the way the message will fall on the ears of those in attendance. He writes:

“We must preach each passage with the particular objections of that people group firmly in mind.”

Hence, the use of “apologetic sidebars” in the sermon. Keller’s approach is to devote one of the three or four sermon points mainly to the doubts and concerns of nonbelievers.

Stanley makes a similar point:

“As a general rule, say what you suspect unbelievers are thinking. When you do, it gives you credibility. And it gives them space.”

When dealing with stringent moral commands in Scripture, Stanley will say things like:

“Today’s text may make you glad you aren’t a Christian! You may put it off indefinitely after today.”

He claims that whenever you give non-Christians an “out,” they often respond by leaning in.

Stanley uses humor as a way of disarming the audience and pushing them to engage the Bible on their own. In seeking to demolish their excuses, he will say things like, “You don’t have to believe it’s inspired to read it.” Or “You should read the Bible so you will have more moral authority when you tell people you don’t believe it.”

Likewise Keller recommends acknowledging common objections and treating the skeptics with dignity:

“Always show respect and empathy, even when you are challenging and critiquing, saying things such as, ‘I know many of you will find this disturbing.’ Show that you understand. Be the kind of person about whom people conclude that, even if they disagree with you, you are someone they can approach about such matters.”

4. Use cultural commonalities to point out worldview inconsistencies.

Keller recommends that all pastors look for two kinds of beliefs:

• “A” beliefs – beliefs people already hold that, because of God’s common grace, roughly correspond to some parts of biblical teaching.
• “B” beliefs – what may be called “defeater” beliefs – beliefs of the culture that lead listeners to find some Christian doctrines implausible or overtly offensive.

He explains why this is important:

One of the reasons we should take great care to affirm the “A” beliefs and doctrines is that they will become the premises, the jumping-off points, for challenging the culture… Our premises must be drawn wholly from the Bible, yet we will always find some things in a culture’s beliefs that are roughly true, things on which we can build our critique. We reveal inconsistencies in the cultural beliefs and assumptions about reality. With the authority of the Bible we allow one part of the culture – along with the Bible – to critique another part.

Conclusion

There’s no denying the significant differences between Andy Stanley and Tim Keller when it comes to theology and ministry. But we can learn from them both in how to respectfully engage the unsaved people in our midst. Keller is right:

We must avoid turning off listeners because we are cultural offensive rather than the gospel… On the other hand, our message and teaching must not eliminate the offense, the skandalon, of the cross. Proper contextualization means causing the right scandal – the one the gospel poses to all sinners – and removing all unnecessary ones.

Read more from Trevin here.

Tags: Andy Stanley, Evangelism, Scripture, Tim Keller, Worship

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Creating Your Own Space for Gospel Hospitality

by: Tim Keller

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Recently, our church (Redeemer Presbyterian Church) embarked on a hugely ambitious capital campaign to purchase the first of several ministry center facilities in Manhattan, one of the most expensive real estate markets in the world. Why are we doing this?

It has become increasingly clear that this effort represents good stewardship. Hospitals and colleges in major cities have learned that it is considerably less expensive to conduct programs in owned facilities than in rented ones. For long-term stability and financial stewardship, we should acquire our own facilities.

Ultimately, however, the most exciting reason for purchasing a building has little to do with money. The most important reason for seeking to secure space in the city is gospel hospitality.

HOSPITALITY AND THIRD PLACES

In modern English, the word “hospitality” conveys little more than the word “entertaining” does, but in the Bible it is something important and radical (Romans 12:13; 1 Peter 4:9; Hebrews 13:2; 1 Timothy 3:2; and Titus 1:8). Contemporary Western culture leads us to think of the home as a private enclosure, only to be shared with a few intimates. The New Testament, on the other hand, calls Christians to see their homes as neither strictly private nor public space— but as places where we routinely share our homes’ safety and comfort as spaces to nurture others.

Hospitality incorporates newcomers into common, daily household activities—eating a meal, sharing a cup of coffee, or painting a room. The Greek word for hospitality—philoxenia—literally means the “love of strangers.” Christians are called to an attitude of welcome, not only toward other believers but also toward those who are currently outsiders to the faith.

In most of the neighborhoods where we are seeking property, young single professionals live in extremely tiny spaces. They would be glad for an urban space that welcomes them without trying to sell them something, and that could perhaps provide them with quiet space, a free wireless network, a place to meet others, food, and drink, as well as offering space for family activities and cultural events. We want to say to our neighbors, “This is not just our place; it is also your place.” In a location as suspicious and tough as Manhattan that message will probably take some time to get through – but that is the message.

>>Download the entire article by Tim Keller here as he unpacks the importance of Gospel Hospitality.

Tags: Evangelism, Hospitality, Physical space, Tim Keller

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6 Keys to Understanding and Reaching the Post-Everything Generation

by: Tim Keller

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How do we do renewal and outreach in the emerging “post-everything” United States culture? 

Post-everything people are those who are now in their teens and twenties, and they are our future. These persons are increasingly post-secular. They are much more open to the supernatural, to spirituality, and to religion, but not necessarily to Christianity.

In general, the church knows how to thrive in the shrinking enclaves of traditional people, but does not know how to thrive in this expanding post-everything culture.

Tim Keller, pastor of Redeemer Presbyterian Church in New York City, thinks there is great hope for the church if it: (a) has the humility to admit we are not doing the job, and (b) in a non-triumphalistic way, advance the answers that our theology provides.

Keller goes on to add that “We must first find ways to minister in three areas: universities, big cities, and ethnically diverse situations.” He has developed 6 keys to help the church understand and reach the post-everything generation.

Download this important challenge to the church as it seeks to minister to the emerging culture from Tim Keller here.

Tags: Post-everything, Recasting Vision, Tim Keller

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Tim Keller Answers the Question “Why Plant Churches”?

by: Tim Keller

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The vigorous, continual planting of new congregations is the single most crucial strategy for (1) the numerical growth of the body of Christ in a city and (2) the continual corporate renewal and revival of the existing churches in a city.

Nothing else—not crusades, outreach programs, parachurch ministries, growing mega- churches, congregational consulting, nor church renewal processes—will have the consistent impact of dynamic, extensive church planting. This is an eyebrow-raising statement, but to those who have done any study at all, it is not even controversial.

The normal response to discussions about church planting is something like this.

A. “We already have plenty of churches that have lots and lots of room for all the new people who have come to the area. Let’s get them filled before we start building any new ones.”

B. “Every church in this community used to be more full than it is now. The churchgoing public is a shrinking pie. A new church here will just take people from churches that are already hurting and will weaken everyone.”

C. “Help the churches that are struggling first. A new church doesn’t help the existing ones that are just keeping their noses above water. We need better churches, not more churches.”

These statements appear to be common sense to many people, but they rest on several wrong assumptions. The error of this thinking will become clear if we ask, “Why is church planting so crucially important?”

>>Download Tim Keller’s response to that question here.

Tags: Church Planting, Local Predicament, Tim Keller

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The Missional Church

by: Tim Keller

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The rapid decline of Christendom since the end of WWII has instituted an even greater need for “missional” churches to engage the surrounding community and retell the culture’s stories through the context of the gospel.

Most traditional evangelical churches can win to Christ only people who are temperamentally traditional and conservative. This is a shrinking market, and eventually evangelical churches ensconced in the declining, remaining enclaves of Christendom will have to learn how to become missional.

If they do not, they will decline or die.

We don’t simply need evangelistic churches; rather, we need missional churches.

Dr. Timothy Keller, founder and senior pastor of Redeemer Presbyterian Church in New York City, suggests that there are 5 practices that missional churches need to exhibit:

• Speak in the vernacular
• Enter and retell the culture’s stories with the gospel
• Theologically train laypeople for public life and vocation
• Create Christian community that is countercultural and counterintuitive
• Practice Christian unity as much as possible on the local level

>>Download this important teaching from Dr. Keller here.

Tags: Missional Church, Recasting Vision, Tim Keller

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A Vision for Our Cities

by: Tim Keller

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As the main purveyor of influence to surrounding communities, the city is where culture is formed. The Christian desire to shape culture with the gospel therefore requires Christians to live and be active in the city.

Repeatedly throughout the Scriptures, we see God’s concern for cities and the people within them, both those inhabited and dominated by his people, like Jerusalem, and those that were not, such as Nineveh and Babylon. God is just as concerned today about cities as he was back then, and therefore so should we.

There are many reasons why we ought to be concerned about the city, not the least of which are the following:

1. The cities are where people are and increasingly will be.

2. The cities are the key centers of influence culturally, spiritually, and in nearly every other way.

3. The city is God’s invention, part of God’s plan and purpose, and as such should not be regarded as evil. Life in a city is our eventual destiny—or at least our eternal destiny will revolve around a city.

If our intent is to change or have an effect on a city, we have to engage at many different levels.

+ We have to proclaim Christ to individuals and communities. That means church planting, church replanting, and church revitalization. With all of its faults, the church is God’s chosen means of converting and transforming individual lives and the life of any given community. More Christians living out the gospel in the city will bring significant influence and change. We need to help people gain an in-depth understanding of the application of the gospel to their lives.

+ We have to “act justly and to love mercy” (Micah 6:8).

+ We have to engage culture. Cultural forms are the primary way truth is communicated. Christians need to write, make films, and produce music and other forms of artistic expression. To change a city, you have to change how people think and feel.

+ We have to help Christians apply their faith in all that they do, whether business, parenting, education, or anything else.

Dr. Timothy Keller, founder and senior pastor of Redeemer Presbyterian Church in New York City, has developed key teachings on the importance of the city to all churches in this document.

>> Download this powerful and insightful teaching from Dr. Keller here.

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Tags: Kingdom Concept, Tim Keller, Vision Pathway

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4 Stellar Declarations of a Gospel-Centered Church

by: Will Mancini

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I recently heard Tim Keller speak on his new book Center Church (more on this in the blog later). The image above is his outline on gospel theology which is about one-eighth of the book. I am halfway through the book and I believe it is the most important book on church leadership written in my lifetime.

Here are a few quotes, including four stellar declarations of a church that is true to the Gospel:

#1 We are a church not just for ourselves but for those who don’t believe

#2 We are a church not just for ourselves but for the poor

#3 We are a church not just for ourselves but for the whole body of Christ

#4 We are a church not just for ourselves but for our church community

Two other quotes:

“In some ways we need to shape the church to be more engaged with the culture and in other ways we need to shape the church to be more confrontational with the culture.” – Tim Keller

“In the church members should say,  ’I give up the right to live my life the way I want, and I submit myself to a covenant community.’” – Tim Keller

Read more from Will here.

Tags: Center Church, Scripture, Tim Keller, Will Mancini

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Gospel, Culture, and Mission: An Interview with Tim Keller

by: Trevin Wax

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Tim Keller’s new book, Center Church: Doing Balanced, Gospel-Centered Ministry in Your City may be the most important book he has written. It’s the size of a textbook because of how expansive its vision is. These 400 pages capture the essence of Keller’s theological vision, worked out over decades of pastoral ministry in New York City. As I read the book, I had to keep sharpening pencils because of my extensive underlining.

Today, I welcome Tim to the blog for a conversation about some of the important topics addressed in Center Church. 

Trevin Wax: Tim, you speak of “gospel renewal” as something bestowed by the Spirit and also something we work toward. How would you define “gospel renewal” and how do we seek something only God can give?

Tim Keller: We who are Calvinists that believe in the free offer of the gospel regularly ask people to seek something only God can give. Not only would we say only God can give salvation, but we would say that you can’t even want salvation unless God gives it. Yet we call people to repent and believe. I see no reason why we can’t call people to seek gospel renewal and revival even though only God can give it.

If you look back at theologians who have written on revival, they wrestle with this very issue. Is it merely something you can pray for (which, by the way, is something you are doing to seek revival), or are there other things you can do (like recover clear gospel preaching, etc.)?

As in all ministry, a balance must be struck between pessimistic passivity on the one hand and the frantic assumption that you can create revival on the other.

Trevin Wax: In a recent comment on your book, Scot McKnight described your definition of the gospel as thoroughly “soterian” – meaning, it is focused on individual salvation that comes by grace through faith. In your defense, I’d say you give significant space to unpacking the gospel’s implications in light of Christ’s lordship.

Why is it important to keep individual salvation at the center of our thinking about the gospel? And do you sense a tension between a focus on individual salvation and the resurrection-centered, kingship-focused sermons we see in Acts?

Tim Keller: Scot and I disagree on this. But yes, I do think individual salvation needs to be kept central.

In Romans 8 Paul speaks of the renewal of creation—its liberation from decay—something that shows that ultimately God’s salvation means the renewal of the whole world, not just the salvation of individual souls. Yet in verse 21 Paul says that the creation will be brought into our freedom and glory as children of God—the glory that we as individuals have received through faith in Jesus Christ.

So rather than saying—as many do—that the main point of the gospel is cosmic salvation, and our individual salvation(s) are just part of that, it might be more accurate to say it’s the other way around. It may be that cosmic renewal is a fruit of our individual, personal salvation.

Because I read Romans 8 the way I do—I see substitutionary atonement and justification as not something that comes along with the bigger story but as the point of the spear of the Big Story.

Trevin Wax: You argue that in our evangelistic efforts, we should put forth a compelling challenge of competing worldviews. Along these lines, you recommend distinguishing between a culture’s “A” doctrines from its “B” doctrines as we make a case for Christianity. Can you elaborate on what you mean by “A” and “B” doctrines? 

Tim Keller: What I mean is that a genuinely persuasive argument does not merely tell you that you are wrong about everything. It doesn’t just beat on you from the outside. It comes inside your belief system, as it were, and affirms something you believe strongly. And then it says—well if you believe this (A) then why in the world can’t you see that B is true?

So for example when speaking to a group of atheists who believe strongly in human rights, you make the case that if we simply evolved by accident there is no scientific or other basis for a belief that every human being is equal in dignity—in fact, science gives evidence of the opposite. Then you conclude “if your premise (that there is no God) leads you to conclude something you know isn’t true (that human beings do not all have equal rights and dignity) then why not change your premise?” If you take time to listen to persuasive arguments, you will see they usually do this.

Trevin Wax: I benefited from the balance on display in your explanation of four common ways many Christians relate to culture (Transformationists, Relevants, Counterculturalists, Two Kingdoms). At the end of this section, you left the question open-ended, advocating for different strategies based on cultural context and personal giftings. How did you come to the conclusion that all four views have strengths and weaknesses that need to be held in tension with the others?

Tim Keller: Don Carson’s book Christ and Culture Revisited looks at the 5 models of Christ-and-culture laid out by Niebuhr. They don’t perfectly line up with my four, but Don’s argument was that outside of the “Christ of Culture” model (the view of older Liberal Christianity) all the models had biblical warrant, yet that meant that any of the models taken too exclusively would be leaving out the biblical insights of the other models.

So in the end I say that you should choose the model that seems to best fit your time, place, and personal affinities, but be very careful to use the insights and tools of the other models to keep yourself from imbalance.

Trevin Wax: The term “missional” is often used today in a variety of ways – some of which contradict each other. You maintain a place for the word “missional,” but want to be specific about what it means and does not mean. How would you define “missional?”

Tim Keller: I think that the word “missional” is useful because it means something more (though not less) than being very evangelistic. It means recognizing the post-Christian character of our western society, and revamping everything we do in accord with that.

We no longer have cultural institutions imparting respect for the Bible and the church in the general population so that the average person:

1. pays attention to the church,
2. seeks it out for milestone moments like baptisms, weddings, funerals, and
3. understands what you mean by terms like God, sin, heaven, hell, right and wrong.

This means revamping how you preach, how you instruct, how you evangelize—everything. Notice how differently Paul (in Acts) preached to pagans than he did in synagogues where people were steeped in the Scripture.

So I’m not ready to abandon the term missional.  There are very different views of how to be the church now in our post-Christian culture, but we should be making the effort rather than simply doing business as usual.

Trevin Wax: There is a current discussion going on in gospel-centered circles about the “mission of the church,” and particularly, the nature of “making disciples.” What aspects of this discussion have encouraged you? How would you weigh in and speak to some of the deficiencies you see in this discussion?

Tim Keller: I’m good with saying that the mission of the church is basically to “make disciples.” I like it because it safeguards the centrality of what the church alone can really do—bring people to faith in Christ. But I might differ with others on what those disciples look like.

I’d say you haven’t discipled someone if they only have been equipped to evangelize and bring people to church.  If they are truly discipled, they must be motivated and equipped to love their neighbors, to do justice and mercy.  And they also must be equipped to integrate their faith with their work, namely, to engage culture.

One problem I see is that many churches that insist that the church’s job is to only to make disciples do virtually nothing to help disciples grow in these areas, even though it is clearly part of the biblical job description for individual believers.  Put another way—the job of the institutional church gathered is not to change social structures/culture, but to create disciples (who comprise the ‘organic’ church dispersed) who will change social structures and the culture.

Read more from Trevin here.

Tags: Gospel, Scripture, Tim Keller, Trevin Wax

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