May 29, 1998 (Fundamental Baptist Information Service, P.O. Box 610368, Port Huron, MI 48061-0368, fbns@wayoflife.org) - The following article by Stephen Spence is from The Christian News, March 23, 1998 --

The cartoon showed a picture of two boys standing on a riverbank debating whether or not they would join the throng of people floating downstream in inner tubes. One boy wanted to join the crowd. The other boy was reluctant. He asked his friend, "Where will this river take us?" His friend replied, "What does it matter? Everyone is going that way."

The Church Growth Movement is rushing across our nation like a mighty river. So extraordinary is this movement that it has caught the attention of national media. The Arizona Republic ran the article, "Religion Hits the Big Time," reporting on the phenomenon in the Phoenix area. Almost a dozen huge churches in metropolitan Phoenix are at the forefront of a modern-day Reformation that is shaping the face of Protestantism for the 21st century. At a time when many pastors of many congregations are struggling just to keep membership steady, mega-churches--Protestant churches with week-end attendance of at least 2,00O--are flourishing.

Such reports might make you wonder if there isn't something to this movement. You may be asking, "Should I go with the Church Growth flow?"

Let's answer that question by investigating where this current is headed. The Church Growth Movement divides into two main streams. The mega-church is one of those streams. Nationwide about 400 exist, twenty years ago there were fewer than ten. Mega-churches offer a smorgasbord of personal services --everything from nutrition and weight-loss programs for women to sports and dance class for young people, to parenting classes for single fathers. These programs become a magnet for individuals with similar interest, creating what mega-church pastors call "cells," or small communities of 10 to 12 families, within the congregation. The cells, in turn, become the glue holding the congregation together, by giving everyone a sense of belonging. The second stream of Church Growth is identified by the terms "user friendly," "seeker sensitive," "boomer targeted," or "market driven." It is this course of the river that will be explored in this article.

MEET YOUR GUIDES

Let's meet two of the most popular guides on this downstream trip. The model for market-driven, seeker-sensitive churches is Willow Creek Community Church, pastored by Bill Hybels. In 1975, while still a college student, he became burdened to plant a church in suburban Chicago. Put off by what he perceived as staleness in traditional churches, Hybels envisioned a church that could speak to the contemporary concerns of suburban professionals like himself. In a year's time, his group grew from 150 to 1,000. Today, Willow Creek ministers to more than 15,000 people during a weekend of services. Willow Creek's success has not gone unnoticed. Three times a year, the church sponsors a conference at which 500 church leaders gather to see how it is done. In 1992, Hybels and his church elders formed the Willow Creek Association-which currently has a membership of over 700 churches-to provide support to other seeker-sensitive congregations. Arguably the most authoritative voice among the guides is that of George Barna, the data

maker and marketing research guru who has the ear of those who flow with the Church Growth Movement.

His books are endorsed by new evangelical leaders such as Bill Bright who said: "We must listen to what George Barna is saying. He knows the pulse and the other vital signs in the Body of Christ. This, combined with his heart for the Great Commission, has produced useful ideas that enhance the effectiveness of evangelism."

THE CURRENT'S CHARACTERISTICS

As you travel this river you will discover certain key elements which clearly mark the current of the Growth Movement. The use of a "seeker service" is standard practice. Barna comments, "As many as one-fifth of all churches claim they now have some kind of seeker service." The definition of a seeker service varies widely, ranging from the radical approach taken by Willow Creek... to churches that mix a few praise and worship songs with traditional hymns in the hope of seeming more relevant to non-Christian visitors. The goal is to achieve a "celebrative worship." This move toward a festival atmosphere is seen in the use of small bands playing contemporary music, paced in a faster tempo than hymns. It is seen in the change from a contemplative quietness in a softly lit sanctuary to a lively talking together in a brightly lit auditorium before the service. It is seen in the participation of clapping and hugging, as contrasted to the sedate and attentive rigidness of older worship styles.

Another distinction is that most of the newer churches in this movement are "seeker centered" or "seeker driven." The services target the unsaved and replace the traditional Sunday morning worship service. The majority of these "seeker sensitive" churches were traditional churches who wanted to draw in unchurched people. They may have modified their Sunday services to make the unchurched feel more comfortable or they may have developed a completely separate service geared just for the unchurched.

A DEFENSE OF THE SEEKER-SENSITIVE SERVICE

Ed Dobson, senior pastor of Calvary Church in Grand Rapids, Michigan, has written "Starting a Seeker-Sensitive Service." He records his experience in developing a seeker service in a traditional style church and explains why he started this outreach. His answers are an accurate summary of the defense of this movement. One of his main arguments is relevancy. Dobson contends that the church has become "trapped in an evangelical subculture" where our language, our music, and our worship cannot be understood by the world of the unchurched.

George Barna supports that contention from a survey which listed the leading reasons why the Gospel does not communicate with the non-Christian. He concluded, Americans are seeking first and foremost a deity who will handle their consumer-driven wants, needs, dreams, hurts and disappointments. Their concern is in the here and now, not in the hereafter. They do not see the relevance of the gospel. Dobson's answer to the relevancy dilemma is to reach them with rock music. "We wanted a style of music that communicated to people aged twenty to forty-five. That style of music, without question is rock.. . We felt that a style of music that would get them moving in a physical way would help break down their defenses." Dobson argues that this is what Paul had in mind in 1 Corinthians 9:20-22, when he said, "I am all things to all men." Dobson explains, To win as many as possible demands flexibility, adjustment, and change. Paul adapted his strategy according to the people group he was reaching... this kind of zeal for evangelism can get us in trouble because what we do in different places to reach different people will often seem contradictory.

Another unusual effort in exegesis was done on In 1 Chronicles 12:32. The verse describes the children of Issachar as "men that had understanding of the times." An entire book on church growth is based on this phrase. The Issachar factor -- the ability to understand the times and know what to do. Their ability -- or lack of it--will determine your church's future. With it, the future holds the promise of vibrant growth and effective service. Without it, the future leads to stagnation and decline. Let's face it, most church models of ministry were developed in an entirely different age. Our nation has changed, people have changed, and we must develop new models of ministry relevant for today's society if we are to fulfill Christ's commission to make disciples.

OVER THE FALLS?

Our investigation of this new current has introduced us to the people and philosophy of the movement. Now we need to return to the question, "Where will this river take us?" To answer that, let me make some observations.

1. THE CHURCH GROWTH MOVEMENT EMBRACES UNBIBLICAL METHODOLOGIES. Its proponents would claim that methods are neutral; all that counts is the result. But would Nadab and Abihu agree that method doesn't matter? Ask Uzzah and King David, as the ark of God was transported to Jerusalem, if methodology makes a difference. Interview Moses after he struck the rock instead of speaking to it. Would he agree that how you do God's work isn't an issue as long as it works? The use of rock music in seeker-sensitive services destroys the concept of God's holiness. The seeker-driven service that replaces the traditional worship service for God's people destroys the principle of Sunday as the Lord's day, a day set aside for God's people to assemble for worship. It replaces God's method for reaching sinners, the preaching of the Gospel (1 Cor. 1:21), with dramatic productions.

2. THE CHURCH GROWTH MOVEMENT DESIRES TO MINIMIZE THE OFFENSE OF THE GOSPEL IN TAILORING THEIR MESSAGE TO CATER TO THE WANTS AND INTERESTS OF THE UNREGENERATE. They fail to recognize the "offensive" nature of the Gospel to the unsaved (1 Cor. 1:18, 23,24). Paul's advice to Timothy as he faced a generation who wanted their ears tickled was "preach the Word." Paul told the Roman believers, "I am not ashamed of the gospel of Christ for it is the power of God unto salvation." The Gospel, not ministering to felt needs, is the right approach to sinners.

3. THE CHURCH GROWTH EMPHASIS ON "EXCELLENCE IN PROGRAMMING" AND PLANNED AND REHEARSED CELEBRATIVE WORSHIP, MINIMIZES THE POWER OF GOD AND THE ROLE OF THE HOLY SPIRIT TO CHANGE MEN. Jesus Christ said, "I will build my church." Zechariah revealed to Zerubbabel that God's work is accomplished, "Not by might nor by power but by my Spirit, saith the Lord of hosts."

4. THE CHURCH GROWTH PHILOSOPHY IS BASED ON FAULTY EXEGESIS. Paul's statement that he was "all things to all men that I might by all means save some" refers to his willingness to set aside his rights if exercising those rights became a stumbling block to preaching the Gospel. There is a world of difference between Paul's attitude of "I am willing to give up my rights so that I can reach as many as possible with the Gospel" and the Growth crowd saying, "We'll use whatever method it takes to entice the unsaved." Dr. Ken Hemphill in his book "The Antioch Effect" hits on a key that is easily overlooked by Church Growth proponents and traditionalists alike. The issue of evangelistic church growth does not hinge on resolving the debate over whether the lost person is more likely to enter the "front door" through seeker worship, or the "side door" through need-centered cell groups. That reduces the issue to a matter of methods and models, and that is not the most critical problem the church of the twenty-first century must face. The issue is not a failure of programming, but rather a failure of passion. We have grown indifferent about the condition of the lost. We no longer have the concern that once drove the church to its knees and then into the streets. While it is not necessary to cling to the programs of the past, it is essential to restore the passion of the past that produced great evangelistic fervor.

To anyone who is contemplating wading into the new current of the Church Growth Movement, beware of the dangerous undertow. You may find yourself swept far downstream before you know it. Don't go with the flow!"