SIMUL: The Journal of St. Paul Lutheran Seminary, Vol. 2, Issue 3 (Spring 2023)

CoverPhoto:

This issue’s cover photo is detail of the “Melanchthon Administers a Baptism,” Stadtkirche Altarpiece, Wittenberg, Germany, by Lucas Cranach the Younger, 1547.

Disclaimer

The viewsexpressedinthe articlesreflectthe author(s) opinionsand arenotnecessarilythe viewsofthe publisherand editor.SIMULcannotguaranteeand acceptsnoliabilityforany lossor damageofanykind causedby the errorsandfor theaccuracy ofclaims made by the authors.Allrightsreservedand nothingcan be partiallyor inwholebe reprintedor reproduced withoutwrittenconsentfrom the editor.

SIMUL

Volume 2, Issue 3, Spring 2023

Church Renewal

EDITOR

Rev. Dr. Dennis R. Di Mauro dennisdimauro@yahoo.com

ADMINSTRATOR

Rev. Jon Jensen jjensen@semlc.org

Administrative Address: St. Paul Lutheran Seminary

P.O. Box 251 Midland, GA 31820

ACADEMICDEAN

Rev. Julie Smith jjensen@semlc.org

Academics/Student Affairs Address: St. Paul Lutheran Seminary

P.O. Box 112 Springfield, MN 56087

BOARD OFDIRECTORS

Chair: Rev. Dr. Erwin Spruth

Rev. Greg Brandvold

Rev. Jon Jensen

Rev. Dr. Mark Menacher

Steve Paula

Rev. Julie Smith

Charles Hunsaker

Rev. Dr. James Cavanah

Rev. Jeff Teeples

TEACHINGFACULTY

Rev. Dr. Marney Fritts

Rev. Dr. Dennis DiMauro

Rev. Julie Smith

Rev. Virgil Thompson

Rev. Dr. Keith Less

Rev. Brad Hales

Rev. Dr. Erwin Spruth

Rev. Steven King

Rev. Dr. Orrey McFarland

Rev. Horacio Castillo (Intl)

Rev. Amanda Olson de Castillo (Intl)

Rev. Dr. Roy Harrisville III

Rev. Dr. Henry Corcoran

Rev. Dr. Mark Menacher

Rev. Randy Freund

SIMUListhejournalofSt.Paul LutheranSeminary.

Editor’s Note

Welcome to our seventh issue of SIMUL, the journal of St. Paul Lutheran Seminary. This edition includes a number of insightful articles concerning church renewal. In this volume, John Pless explains how revitalization flows from the font, pulpit and altar. Tom Hilpert explains the value of small groups in any effort to restart a congregation. Tony Ede emphasizes the importance of creating a church renewal plan. Randy Freund shows how the scriptures and our Lutheran Confessions are invaluable guides for recharging a church. And Brad Hales underscores how discipleship and visitation are key elements in any effort to rejuvenate the church. Finally, I close out this issue with a review of Sarah Hinlicky Wilson’s delightful new novel ATumblin’ Down.

What’s Ahead?

Upcoming Issues - We are so excited about this coming year. Luther’s theology of vocation will be the subject of our Summer 2023 issue, and our Fall 2023 issue will discuss the Office of the Ministry.

SPLS to offer Th.D. and Ph.D. Programs soon - Saint Paul Lutheran Seminary is excited to announce that the development of both a Doctor of Theology (Th.D) program and a Ph.D.

This edition includes a number of insightful articles about church renewal.

program are underway! The Th.D. is a graduate research degree, similar to a Ph.D., but with the specific purpose of raising a new generation of teaching theologians for seminaries which are training pastors for the Lutheran church anywhere the Holy Spirit calls. As we have done with our M.Div. degree, we are partnering with Sioux Falls Seminary for an accredited Th.D., while all instruction is with SPLS faculty. Our goal is to have the Th.D. program in place for Spring semester of 2024 and the Ph.D. shortly thereafter. If you are interested in supporting our effort to produce faithful teachers of Christ’s church, contact Jon Jensen jjensen@semlc.org. All prospective student inquiries can be directed to Dr. Marney Fritts mfritts@semlc.org.

India Classes – St. Paul Lutheran Seminary has partnered with the Lutheran School of Theology in India to provide education for their pastoral candidates – they had eleven students in their first graduating class! Unfortunately, we have no funding for our American professors, and they have been providing their services pro bono. While their generosity has kept the classes going for the time being, this situation is sadly unsustainable. If you would like to support our commitment to educating Indian pastors for ministry, please consider making a generous contribution at:

https://semlc.org/support-st-paul-lutheran-seminary/. Also, please pray for the LSTI building project, its academic schedule and students’ stipends.

I hope you enjoy this issue of SIMUL! If you have any

questions about the journal or about St. Paul Lutheran Seminary, please shoot me an email at dennisdimauro@yahoo.com

Rev. Dr. Dennis Di Mauro is the pastor of Trinity Lutheran Church in Warrenton, VA. He teaches at St. Paul Lutheran Seminary and is the editor of SIMUL.

RENEWING THE CONGREGATION FROM THE INSIDE OUT

John Pless

The last several decades have seen numerous programs aimed at implementing congregational renewal or revitalization. Some have been designed by denominational judicatories; others by para-church or entrepreneurial organizations. The objectives vary from making the congregation more effective in evangelism to creating inclusive communities of faith dedicated to causes of social justice or ecological stewardship. In varying degrees, American Lutheran denominations were influenced by the Church Growth Movement. This movement was especially prominent in the last two decades of the twentieth century and the first decade of the present century. Some thought that spiritual gift inventories held the key to unleashing the energies latent in individual believers so that they would move beyond church membership to authentic discipleship. Others thought that cell groups would be foundational in building congregations that were intentionally missional. We might add to the list the Charismatic Movement which flourished for a while in some sectors of American Lutheranism as well as the Liturgical Movement.

Renewed Life in Word and Sacrament

In my own Lutheran Church-Missouri Synod, we were told that Ablaze was not a program but a movement, but its flames soon became smoldering embers, leaving little impact on the church body. No doubt, stories of similar ventures could be told of programs and initiatives in other church bodies. The purpose of this article is not to review or critique these efforts but to suggest a few ways that Lutheran congregations might think about renewed life together in Word and Sacrament. Robust renewal worked by the Holy Spirit through the means of grace will never take place through fear as church leaders beat pastors and congregations up with dire warnings about demographics and nervous announcements “unless we change, we’ll die.” The triune God will preserve and renew His church. This church has a future because Jesus Christ has been raised from the dead never to die again. He lives and according to His faithful promise, He is present with and for His people in His Word and Sacraments.

It might be tempting to think of “Word and Sacrament” as an over-used and ultimately empty slogan. That would be a grave mistake for God’s Word and the sacraments instituted by Christ Jesus that are the heart and life-giving center of the very being of the congregation. Any talk of congregational renewal that overlooks or minimizes the means of grace is destined to failure. Renewal in the congregation flows from the Gospel purely preached and sacraments administered according to Christ’s mandate. This is the point made by the Augsburg

Confession: “It is also taught that at all times there must be and remain one, holy Christian church. It is the assembly of all believers among whom the gospel is purely preached and the holy sacraments are administered according to the gospel. For this is enough for the true unity of the Christian church that there the gospel is preached harmoniously according to a pure understanding and the sacraments are administered in conformity with the divine Word. It is not necessary for the true unity of the Christian church that uniform ceremonies instituted by human beings be observed everywhere” (AC VII:1-3, K-W, 42).

The marks of the church are not uniformity in human ceremonies, nor might we add in human programs designed to contextualize the gospel and make the church grow. Growth in and of itself is not a mark of the church. Cancer also grows. In a culture that assumes that bigger is always better, Lutherans are rightly suspicious of approaches to renewal that are evaluated on the basis of whether or not they produce numerical results.

What Does Renewal Look Like?

What, then, does renewal in the congregation look like? A renewed congregation will be solid at the center and porous on the edges. That is to say, a renewed congregation will be firmly committed to fidelity in the confession of the Gospel in biblical, Christ-centered liturgy and preaching, substantial and ongoing catechesis, attentive spiritual care of its members, and an outward focus that brings together a verbal witness to Christ and works of mercy extended to those outside the walls

of the church building.

In the last few decades, much energy was expended in the so-called “worship wars.” On the one side, there were those who argued that the Lutheran church would grow if free-form liturgies were created employing praise and worship songs largely borrowed from the American Evangelical community. On the other side there were adherents of the Liturgical Movement who maintained that renewal would come through a recovery of ancient texts and ceremonies. In their own way both parties ended up taking an anthropocentric stance placing greater accent on worship as a human activity rather than the Lord coming to His people in sermon and sacrament. Rather than becoming entangled in questions of “traditional” vs “contemporary” or attempting to make a distinction between “substance” and “style,” a more fruitful path might be a return to Luther’s “Torgau formula” as the central criterion for making decisions regarding liturgical practice as he says that nothing should happen in God’s house but “that our dear Lord himself may speak to us through his holy Word and that we respond to him through prayer and praise” (AE 51:333).1

Using Luther’s formula as a guiding principle would guard against a wooden attempt to freeze the liturgy in the third century (or the sixteenth or nineteenth century for that matter) as well as an addiction to untested novelties that have no continuity with the past and change from week to week. Freed from the need to repristinate archaic forms or create new orders of service each Sunday, the pastor would have more time to focus on preaching the word of the cross.

Renewal of Preaching

Renewal of the congregation is dependent on a renewal of preaching. The sermon is not an occasion for religious “show and tell” but for the proclamation of God’s law and Gospel so that Christ crucified and risen is put into the ears, hearts, and minds of those who hear. Because the Holy Spirit is at work in the church to daily and richly forgive sins through the Gospel, the preacher cannot merely “assume” that people know the Gospel. It must be proclaimed over and over again, week in and week out. The Gospel not only brings us to Christ, but it keeps us with Him in the one true faith, to paraphrase the Catechism.

Genuine preaching will be more than a lecture about Christ but handing Him over in words: “The Gospel not only gives information concerning a new relationship between him who hears it and God, but it brings this relationship about―only, however by calling attention to Christ.”2 Preaching that renews the church will proclaim both law and Gospel according to the contours of the biblical text and centered in Christ Jesus in whom we have the forgiveness of sins. This means preaching has its own language. Richard Lischer, a Lutheran who taught at Duke Divinity School for many years, reflected on his own experience as a seminarian at Concordia Seminary in the late 1960’s: “What language shall I borrow? An odd question when you stop to think, and one with a long and controversial history. Over the years, preachers have not been satisfied to speak from the embedded position. They have not been content with the starkness of the New Testament's theology of the word. They

have sought other language to communicate the gospel. When I was a seminarian, we all preached 'existentially' after the manner of Bultmann, in the confidence that the existentialist analysis of the human predicament was pretty much the same as Paul's. When we weren't preaching existentially, we donned our white coats, lit our pipes, and preached therapeutically, in the equally misplaced confidence that psychologist Carl Rogers’s view of the person was not all that different from Jesus.“3

In recent years, some Lutheran preachers have sought a different language as Lischer notes and in doing so, the church suffers. In an attempt to get behind the biblical text or to make it relevant, Christ is not preached and the only One who can renew His church is silenced. Robert Kolb aptly reminds us “The oral proclamation or confession of God’s Word must proceed from the biblical text, Luther believed, and that oral event depended on the Holy Spirit’s presence and activity in contemporary hearing and reading and proclaiming of the Bible. Luther regarded Scripture as the source of the church’s delivery of God’s power to save,”4 and we might add the renewal of His holy Christian people.

Preaching requires a preacher. It is beyond the scope of this paper to examine the causes of clergy “burnout” or to assess the challenges that pastors face in our culture, but an article on renewing the congregation would be incomplete without saying something about the need for pastoral renewal. Pastors need the Word of God, too.

In a perceptive essay, Richard Lischer notes that the

Robert Kolb

categories of professionalism may leave space for spirituality but not for the Word of God: “Today we find the church cautiously distancing its ministry from the word of God. It does so under the modern pressure of professionalism and the postmodern impulse to pluralism, both of which are offended by spoken affirmations of the gospel of Jesus Christ. As a matter of public policy, the wider culture wants something like ministry, much in the way it encourages volunteerism and philanthropy, but it thinks it can have it without the word of God. Faith-based initiatives are welcome, preaching is not.”5

It is good for pastors to be reminded of the uniqueness of their calling. “Faithful preaching of Law and Gospel is difficult work, forged out of the crucible of prayer, meditation, and spiritual attack (Luther’s oratio, meditatio, tentatio) as they engage the life of the preacher. Preachers call upon the name of the Lord, imploring Him to open their lips that they might show forth His praise [Ps. 51:15]. Preachers meditate on the Scriptures, digesting and absorbing the Spirit who has implanted in their letters His own power to save and sustain. Preachers learn endurance from what is suffered as Satan contradicts the promise in his beguiling effort to pull them away from Christ. Yet these spiritual attacks (tentatio) are used by the Holy Spirit to urge preachers back into deeper meditation on God’s implanted Word and out of this meditation to call upon the name of the Lord in prayer, praise, and thanksgiving.”6

The pastor’s own life in the Word of God and prayer is essential. Oswald Bayer has provided a helpful diagnostic tool, “Twenty Questions on the Relevance of Luther for Today.”7 By returning to core aspects of Luther’s theology such as the distinction of law from Gospel, God’s justification of the

ungodly by faith alone, and the theology of the cross, Bayer directs pastors to the theological resources that shape and sustain the life of the pastor.

Flow

God’s gifts given in sermon and sacrament flow from the very center of the church gathered in Jesus’ name in the daily lives of His people and out from them into the world as they live out their various callings in creation. Mark Tranvik has helpfully picked up on Luther’s use of the imagery of “flow” as a metaphor for this movement noting the Reformer’s fondness for pictures of God’s grace as a fountain, river, or stream: “In his first commentary on Galatians, Luther links the flow of God’s love with a sense of freedom and spontaneity. The law can frustrate or block the love of a Christian, even when those admonitions aim at the improvement of the self or of the well-being of the neighbor. But the heart liberated by the gospel streams forth into the world for the sake of the neighbor. It is no longer hemmed in by the law.”8

Richard Resch vividly captures this imagery of the flow of the Lord’s gifts to us in his hymn, “The Gifts Christ Freely Gives” (LSB 602), especially stanza 2:

“The gifts flow from the font Where He calls us His own; New life He gives that makes us His and His alone. Here He forgives our sins

Mark Tranvik has helpfully picked up on Luther’s use of the imagery of “flow.”

With water and His Word;

The triune God Himself Gives pow’r to call Him Lord” (LSB 602:2).

The post-communion collect used in Lutheran liturgies since 1526 accents God’s self-giving in the Sacrament received with faith in Jesus’ words as the source of the Christian giving himself/herself to the neighbor in love: “We give thanks to you, almighty God, that you have refreshed us through this salutary gift, and we implore You that of Your mercy You would strengthen us through the same in faith toward You and fervent love toward one another; through Jesus Christ…” (LSB. P. 166).

The collect echoes Luther’s 1520 treatise, “The Freedom of a Christian” where he concludes: “Christian individuals do not live in themselves but in Christ and their neighbor, or else they are not Christian. They live in Christ through faith and in the neighbor through love. Through faith they are caught up beyond themselves into God; likewise through love they fall down beneath themselves into the neighbor.”9

Living outside of the self through faith in Christ and through love living in the neighbor, Christians are not evacuated from the world but live in the world as salt and light (see Matt. 5:1314). It is the world that Christians as members of the royal priesthood (see I Peter 2:9) proclaim the work of the triune God who has called us out of darkness into His light made manifest in Christ Jesus. It is in the world that Christians offer their bodies as living sacrifices for the good of the neighbor (see Romans 12:1-2). This has been called “the liturgy after the liturgy” as the fruits of God’s service to us in the Divine Service

are now extended outside the chancel and nave into the home, civic community, and workplace.10

Formation

This leads to the final point of this essay. Renewal in the congregation will take on a catechetical shape so that disciples of Jesus are formed to live in God’s Word and so are so equipped to live as His people in their various callings. Such a renewal will rediscover or perhaps discover, Luther’s Catechisms both Small and Large. Luther did not see the Small Catechism as a replacement for Holy Scripture but as a guide that would take readers to the heart of the Bible’s message of repentance and faith in Christ. Charles Arand has called the Small Catechism a “theological Swiss Army knife,”11 as it has multiple uses for instruction in doctrine, prayer, and Christian living.

Teaching the Small Catechism in the congregation is vital in an age of biblical illiteracy, doctrinal indifference, pluralism, and so-called denominational ambiguity. The Small Catechism is much more than a textbook for confirmation class. Based on his reading of Deuteronomy 6:4ff, Luther also intended the Small Catechism to be used in the Christian home, “as the head of a family should teach it in a simple way to his household.”

Catechesis is the vital link between evangelism and incorporation into the life of the congregation. Such catechesis will be intentional and should not be rushed or reduced to a “new member orientation.” It will provide a setting for the catechumen to learn the Scriptures more deeply and come to

Charles Arand

an understanding of the Christian faith as confessed by the Lutheran church. Luther’s Small Catechism along with the Large Catechism provides something of a “worldview” oriented by the First Commandment and centered in the Second Article of the Apostles’ Creed that allows members to continue to grow in understanding of Christian faith and life even as they also engage apologetic questions that they encounter in our culture.12

In summary, renewal in the congregation centers in the font, pulpit, and altar as the word of the cross has free course daily, richly forgiving the sinners of believers, reviving faith, and sustaining the new life in Christ Jesus. As this Word has free course it also makes its way on the lips and in the lives of the Lord’s people out into the world:

“Sent forth by God’s blessing, Our true faith confessing, The people of God from His dwelling take leave. The Supper is ended.

O now be extended

The fruits of this service in all who believe. The seed of His teaching, Receptive souls reaching

Shall blossom in action for God and for all. His grace did invite us, His love shall unite us

To work for God’s kingdom and answer His call”

(LSB 643:1)

John T. Pless, M.Div.; D. Litt. Assistant Professor of Pastoral Ministry and Mission Concordia Theological Seminary, Fort Wayne, IN

In summary, renewal in the congregation centers in the font, pulpit, and altar as the word of the cross has free course daily, richly forgiving the sinners of believers, reviving faith, and sustaining the new life in Christ Jesus.

Endnotes:

1Here see Steven Paulson, “What is Essential in Lutheran Worship?” Word & World 26:2 (Spring 2006), 149-161.

2Werner Elert, The Structure of Lutheranism, trans. Walter A. Hansen (St. Louis: Concordia Publishing House, 1962), 65.

3Richard Lischer, The End of Words: The Language of Reconciliation in a Culture of Violence (Grand Rapids: Eerdmans, 2005), 12.

4Robert Kolb, Martin Luther and the Enduring Word of God (Grand Rapids: Baker Academic, 2016), 83.

5Richard Lischer, “The Called Life: An Essay on the Pastoral Vocation” Interpretation (April 2005), 168.

6Matthew C. Harrison and John T. Pless, “Introduction” to Lutheran Preaching? Law and Gospel Proclamation Today (St. Louis: Concordia Publishing House, 2023), x. Also see “Luther’s Oratio, Meditatio, Tentatio as the Shape of Pastoral Care of Pastors” in Pastor Craft: Essays & Sermons by John T. Pless (Irvine, California: 1517 Publishing, 2021), 249-262.

7See Oswald Bayer, “Twenty Questions on the Relevance of Luther for Today” in Lutheran Preaching? Law and Gospel Proclamation Today ed. Matthew C. Harrison and John T. Pless (St. Louis: Concordia, 2023), 20-23.

8Mark Tranvik, “Martin Luther on the Flow of Faith” Lutheran Quarterly 37:2 (Summer 2023), 130.

9Martin Luther, “The Freedom of a Christian” translated by Timothy J. Wengert in The Annotated Luther: Volume I- The Roots of the Reformation (Minneapolis: Fortress Press, 2015), 530.

10“Vocation: Fruit of the Liturgy” in Pastor Craft: Essays and Sermons by John T. Pless, 447-460.

11Charles Arand, That I May be His Own: An Overview of Luther’s Catechisms (St. Louis: Concordia Publishing House, 2000), 57. For more on these multiple uses of the Catechism see, John T. Pless, Luther’s Small Catechism as a Manual for Discipleship (St. Louis: Concordia Publishing House, 2019) and Praying Luther’s Small Catechism (St. Louis: Concordia Publishing House, 2016).

12Here see Luther’s Large Catechism with Annotations and Contemporary Applications edited by John T. Pless and Larry Vogel (St. Louis: Concordia Publishing House, 2023). It was an explicit aim in the production of this book to engage theological, ethical, and apologetic concerns faced by the laity in our day. The more than seventy “excursive essays” could easily be used in adult forums or Bible study groups.

CONGREGATIONAL RENEWAL THROUGH SMALL GROUPS

Tom Hilpert

Congregational renewal is ultimately a work of the Holy Spirit. This doesn’t necessarily mean that it is pointless for us to do anything. Certainly, we might do some things to hinder the Holy Spirit’s work in renewing a congregation. Possibly, we might also be able to do some things that establish a firm foundation from which renewal might arise. Picture it like a fire: you might dump a pile of wood any old way into a firepit, and hope that it will catch when the flame comes. Or you might carefully build a structure with paper, followed by small dry sticks, and then slightly bigger ones positioned judiciously over them, and finally, the largest pieces on top. The second structure has a better chance of burning bright and well, when the fire comes. Even so, the structure does not create the flame. The flame of renewal is the work of the Holy Spirit.

What Do We Mean by Congregational Renewal?

Before we go any further, we had best agree on a definition of “congregational renewal,” at least for the

purposes of this article. In my mind, congregational renewal is not primarily about numerical growth. If a congregation experiences renewal, it sometimes does result in higher numbers of people in attendance on Sunday morning. But numerical growth alone is not the substance of renewal, nor even the primary goal. I would argue that if there is a relationship between the two, numerical growth is a kind of side-effect of renewal. To look at it another way, it is certainly possible for a church to grow numerically without being renewed spiritually. I think it is also possible to experience congregational renewal without growth in numbers. So consider this practical definition for our discussion here:

Congregational renewal happens when a significant proportion of people in a local church grow closer in experiential fellowship with Jesus Christ, and with one another.

Let me briefly explain a few points of this definition. I chose the words “grow closer in experiential fellowship” because, in a technical and ontological sense, we cannot grow closer to Jesus than we already are. All that has been needed has already been done by Jesus, and applied to believers through the Holy Spirit, by faith.1 At some level, our daily failures not withstanding, we are in perfect union with Him. However, at a practical, experiential, level, I do not always walk in the fulness of my salvation. Congregational renewal is a phenomenon in which people begin to make more practical choices that reflect the reality of their spiritual union with Christ. Their day-to-day

lives more fully reflect the reality of their salvation. So, for instance, one marker of congregational renewal might be that more people within the local church are reading their Bibles every day – and getting something out of it! More people might be involved in ministries to serve the community. Prayer might become a bigger feature in personal and congregational life. It could become a more regular occurrence that people in the church share their faith with those who do not know Jesus Christ. There are many other possibilities, including the tendency for sins to be less ubiquitous.

Secondly, in congregational renewal, not only are individuals walking in closer experiential fellowship with Jesus, they are also, in practical ways, living in closer community with one another. Members become more involved in each other’s lives, helping those who hurt, rejoicing with those who rejoice.2

Congregational members find that more of their lives revolve around spending time with others in the church community, and doing things together. In other words, something is happening not just within individuals, but also within the church community as a body.

Another way to describe what we mean by renewal is an increase in real-life discipleship that affects both individuals and the specific local church to which they belong.

In certain Lutheran circles, we might become concerned that if we focus on concrete actions like Bible reading, prayer or evangelism, it could lead to legalism. That is certainly a danger of which we must be watchful. That is why I am describing such things as an outcome, or a sign, of renewal, rather than the cause of it. That is also why I am framing this discussion as merely laying a foundation for the work of the

life-giving Spirit. It is the Spirit who gives life, not the letter of the law.

With these understandings, let’s consider one possible way to lay the fire so that it will burn brightly when the life-giving flame of the Spirit comes.

The Importance of a Small Group

When Jesus laid the foundation for his church, it is striking that he invested the vast majority of his time and effort in just twelve people. After his first few miracles, he had access to thousands of people at a time, whenever he wanted. But instead, he poured his time and energy into twelve very flawed individuals. In short, his focus was on a small group.

Here is another definition. A small group, for the purposes of this discussion, is a group of between four and fifteen actively participating adults who communicate with one another. One branch of communication theory describes lines of communication. Between you and I, there are two possible directions for communication to travel: from me to you, and from you to me. When we add a third person, we have six possible directions, or lines, for communication to travel. Between four people, there are twelve lines, and between five people there are twenty. The formula is this: if the number of people in the group is n, then the number of possible directions of communications = n(n-1), which is to say: n multiplied by n-1. When you reach sixteen people, there are two-hundred and forty possible directions for communication to travel. At this point, communication theorists say that you

When Jesus laid the foundation for his church, it is striking that he invested the vast majority of his time and effort in just twelve people.

have moved from the interpersonal dynamics of a small group into the dynamics of a large group.

All of this is important when laying the foundations for congregational renewal. Small group dynamics (again, this means 15 active participants or fewer) lend themselves very well to spiritual formation, as Jesus obviously knew. Particularly when it comes to loving one another in the way that the New Testament urges us to, small groups are extremely helpful. For instance, the New Testament tells us to bear one another’s burdens.3 This is not easily done in a large group. I cannot bear the burdens of a hundred other people at once, neither through practical help nor in an emotional sense, not in a way that makes a real-life difference to all one hundred people. But I can bear the burdens of ten other people, particularly when they are also helping to bear the same burdens, as well as my own.

One of the most frequent exhortations in the New Testament is for believers to love one another. If we are talking about the kind of love that really makes a difference to another person, I cannot possibly love a hundred other people well. Hear me clearly: I am not saying you cannot love a hundred people at the same time. I am saying your love cannot be lived out in a daily, significant, practical way with a hundred people at the same time. But if all one hundred people are deeply involved in groups of ten, those groups of ten can love one another in ways that are practical and significant virtually every day.

We often forget that all of the New Testament was written to Christians who lived out their faith together in small groups. As soon as Christians lost the use of synagogues, they had to

meet in each other’s homes. Houses in the first century were not particularly large, and so virtually all local churches were, in fact, small groups that met in one another’s homes.

Many New Testament epistles were written to all the Christians who lived within a particular city (like Rome, for instance), but the “church home” of each of those believers was a small group that met in someone’s house. For instance, at the end of Romans, Paul writes: “Greet Priscilla and Aquila, my fellow workers in Christ Jesus. They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. Greet also the church that meets at their house.”4

At the end of Colossians, he writes: “Give my greetings to the brothers in Laodicea, and to Nympha and the church in her house.”

5 And at the beginning of Philemon: “To Philemon, our dear friend and co-worker, to Apphia our sister, to Archippus our fellow soldier, and to the church that meets in your house.”

6 There are many other such references. When we read the exhortations for Christians to love one another, care for one another, admonish each other, comfort one another, confess sins to each other, and so on, it is important to remember that the expectation was that all of these things would be happening in the context of a small group community. I cannot stress this enough: the background context for all of the New Testament is that Christians lived out their faith together in small groups. This is historical fact. The main New Testament word for fellowship is koinonia. Koinonia is not a coffee hour, nor a general-purpose hall in a

Priscilla and Aquila

church building. Instead, it refers to a life of deep and ongoing relational connection. In fact, Christian koinonia is to be a reflection of the koinonia that flows between Father, Son and Holy Spirit. We believe in the official koinonia of all believers: we call it the communion of saints. Far too often however, it seems that we think of that communion as a kind of idealized, theoretical fact, not necessarily connected to everyday life. But if that ideal communion is real, it will result in experiential, practical communion with at least some particular saints. While we live in these bodies of flesh, we cannot maintain experiential koinonia with too many people at once. But in a small group “the communion of the saints” becomes something real, relevant, and practical in a way that it cannot with a larger group. When this happens, it is often lifechanging for people, and so small groups can sometimes become an engine for personal and congregational renewal. For the record, there are important elements of discipleship that are better served in a larger group. I recommend opportunities for both small group and large group interactions in every congregation, but the focus of this article is the small group.

Historic Lutheran Practice

The idea of congregational renewal through intentionally structured small groups is not new to Lutheranism. Martin Luther himself saw the potential inherent in the structure of the New Testament Church. In his introduction to the German mass, he ruminates about the Luther

possibilities. Luther begins by saying, “Now there are three kinds of divine service, or mass.” He says the first is the Latin service and the second is the German. Then he writes this:

The third kind of service should be a truly evangelical order and should not be held in a public place for all sorts of people. But those who want to be Christians in earnest and who profess the gospel with hand and mouth should sign their names and meet alone in a house somewhere to pray, to read, to baptize, to receive the sacrament, and to do other Christian works. According to this order, those who do not lead Christian lives could be known, reproved, corrected, cast out, or excommunicated, according to the rule of Christ, Matthew 18 [:15-17]. Here one could also solicit benevolent gifts to be willingly given and distributed to the poor, according to St. Paul's example, II Corinthians 9. here would be no need of much and elaborate singing. Here one could set up a brief and neat order for baptism and the sacrament and center everything on the Word, prayer, and love.7

Luther then says the reason he does not pursue this kind of church any further is because the people themselves are not ready yet, and do not know the Word of God well enough. He concludes:

In short, if one had the kind of people and persons

who wanted to be Christians in earnest, the rules and regulations would soon be ready. But as yet I neither can nor desire to begin such a congregation or assembly, or to make rules for it. For I have not yet the people or persons for it, nor do I see many who want it. But if I should be requested to do it and could not refuse with a good conscience, I should gladly do my part and help as best I can.8

He goes on for about a paragraph more, saying that the first two types of church service will have to suffice “until Christians who earnestly love the Word find each other and join together.”

Less than two hundred years later, there were sufficient numbers of Lutherans who were ready for renewal through small groups. Philip Jacob Spener, a senior minister in Frankfurt, began to gather lay people into small groups, initially in his own home. Members of the group prayed, and discussed the week’s sermon or a devotional reading. As time went on, discussions were more frequently focused on passages from the Bible. These groups came to be called “colleges of piety.”

Spener’s vision for these small groups was: “To reintroduce the ancient and apostolic kind of church meetings. In addition to our customary services with preaching, other assemblies would also be held in the manner in which Paul describes them in 1 Corinthians 14:26-40.”9

Spener

As with any significant historical figure, there are many

criticisms of Spener. Some of these are, no doubt, justified, and some are certainly not. It is outside the scope of this article to address those critiques. I will say that, in spite of the claim of some that Spener was a legalist, he understood that renewal is a sovereign work of the Holy Spirit, and must begin not with action, but rather inner transformation effected through hearing the word of God in faith:

Our whole Christian religion consists of the inner man or the new man, whose soul is faith and whose expressions are the fruits of life, and all sermons should be aimed at this. On the one hand, the precious benefactions of God, which are directed toward this inner man, should be presented in such a way that faith, and hence the inner man, may ever be strengthened more and more. On the other hand, works should be so set in motion that we may by no means be content merely to have the people refrain from outward vices and practice outward virtues and thus be concerned only with the outward man, which the ethics of the heathen can also accomplish, but that we lay the right foundation in the heart, show that what does not proceed from this foundation is

10

mere hypocrisy, and hence accustom the people first to work on what is inward (awaken love of God and neighbor through suitable means) and only then to act accordingly.

It is beyond dispute that the gathering of lay people into small groups that Spener began became a powerful engine for a significant spiritual renewal among Lutherans, and, in fact, well beyond Lutheranism. Many people have heard of George Müller, the founder of a famous ministry for orphans, receiver of many miracles of provision, and advocate for missions. Müller was actually converted through a small group that traced its spiritual heritage to Spener’s colleges of piety. In truth, the renewal that began with Spener’s writing and small group ministry had far-reaching effects that still reverberate even today.

A Few Practical Thoughts

In my own small way, I have been working with small groups for the past twenty-five years. At their best, small groups can be a dynamic vehicle for the power, presence and purpose of Jesus Christ. I have learned a few things, mostly about what doesn’t work, about what hinders the work of renewal. If you are interested in establishing small groups in your congregation, I offer the following suggestions with humility:

1) Small groups work best when they meet regularly and frequently. It is very difficult to build real community – koinonia – in a group that meets only once each month, or when the meeting day is irregular. My own experience suggests that the most successful small groups will meet weekly, on the same day each week. Rotating from house to house is fine, although

Effective small groups worship together, pray together, study God’s word together, and engage together in works of service, and do things together socially.

that is best done on a monthly basis.

2) Small groups provide personal and congregational renewal more reliably if certain patterns of life together are observed. In other words, these are not merely social gatherings, nor simply Bible studies. Effective small groups worship together, pray together, study God’s word together, and engage together in works of service, and do things together socially. A healthy, effective small group becomes a unit of what I call “basic Christian community.” It becomes the context in which actual discipleship is lived out.

3) Small groups need a leader. This is not someone who does everything for the group, but rather is a facilitator, who takes responsibility to ensure that the group stays on track. Good small group facilitators are caring and responsible, and help others to become involved, rather than doing everything themselves. The leader, should of course, be responsive and cooperative with the pastor and leadership of the larger congregation.

The biggest sticking point in developing new small groups is finding leaders. Part of the life of every group should be encouraging people to develop their gifts and passions for the Lord, with an eye toward finding the next person who will lead a new group. If possible, it is best if the pastor leads only an initial group, and lay people are equipped to be the main leaders of new groups.

Conclusion

Our Lord Jesus Christ understood that small groups were a powerful vehicle for helping people to follow him more fully in

daily life. Small group ministries have been part of Christianity since the beginning, and have also been a significant force for renewal in the Lutheran branch of Christianity.

Small groups are not complicated. The ideas and forms are straightforward, but they provide a structure that is uniquely suited to catch the flame of the Holy Spirit in renewing individuals and congregations.

The Rev. Tom Hilpert, a seasoned church planter, received his bachelor’s degree from Oregon State University in Corvallis, Oregon, and his Master of Divinity (M.Div.) from the American Lutheran Theological Seminary in Minneapolis, Minnesota. He makes his home in the woods of Tennessee near Nashville, with his wife, Kari Hilpert and children, but he spent his formative years in Papua New Guinea, the son of missionary parents. Currently, Pastor Tom serves New Joy Fellowship in Tennessee and as the director of Life Together Churches. A ministry partner of the NALC, Life Together Churches is a network that supports people hosting worship and congregational life in small group environments, such as: house churches, missional communities, and mission fellowships.

Endnotes:

1Romans 6:3-11; 7:4; Galatians 2:19-21

21 Corinthians 12:24b-27

3Galatians 6:2

4Romans 16:3-5, The Holy Bible, English Standard Version (Wheaton, Illinois: Crossway Bibles, 2016). All of the subsequent Bible references in this paper are also from the ESV translation, italic formatting added for emphasis.

5Col 4:15, italic formatting added for emphasis.

6Philemon 1:2, italic formatting added for emphasis.

7Martin Luther, “Preface of The German Mass and Order of Service,” in Luther's Works, American Edition, Vol. 53, edited by Ulrich S. Leupold, General Editor Helmut T. Lehmann (Minneapolis: Fortress Press 1963), 62-64.

8Ibid., 62-64.

9Philip Jacob Spener, “More Extensive Use of the Scriptures” in Pia Desideria (Minneapolis: Fortress Press, 1964), Kindle Edition.

10 Ibid., “Preaching for the Purposes of Edification,” bold format added for emphasis.

GROW WHERE YOU ARE PLANTED: A FARM KID’S VIEW OF RENEWAL

Tony Ede

A Beginning on the Farm

One hundred and eleven acres. That is the measure of tillable ground on my family farm in Northeastern Iowa. I vividly remember that farmland and its rich soil as my playground in the 80s and 90s, oblivious to the challenges my family faced.1 The experiences of working that land are what shaped and molded me into the person I am today. Sitting on the tractor or hayrack is where I learned to pray, work hard, appreciate my blessings, mourn, and grow. Season after season, I quite literally grew where I was planted.

In middle school, my local parish pastor encouraged me to enter the ministry, as he did with other students. He recognized the qualities that each of us possessed: in music, public speaking, leadership, and even in getting into mischief. However, what stood out most was our sense of inner calling, confirmed by others, that was as natural as the soil we worked

with and that shaped the rhythm of our lives. If my pastor taught me anything, it was to engage in my calling in two specific ways: by being active in the community and by volunteering at the local school.

Throughout my ministry, I have predominantly served rural congregations in Iowa. I believe that this type of ministry is aligned with my understanding of vocation. As Frederick Buechner once said, "The place God calls you to is the place where your deep gladness and the world's deep hunger meet.“2 Living out this sense of vocation in our parishes and surrounding communities is what pastors should strive for, guided by the gentle and persistent call of the Holy Spirit. When the Holy Spirit is at work, relationships with those around us are renewed.3 Regardless of where we are called to or what ministry God places us in, it is in that calling that we grow where we have been planted.

Freedom

It is helpful to remind ourselves of what it means to be free when it comes to congregational renewal. We have the freedom to love our God with all our hearts, souls, and minds, as well as the freedom to love our neighbors as ourselves.4 In addition to the Ten Commandments, where we fear and love God, we also pay particular attention to our relationship with our neighbors. As Martin Luther said, "The Christian is a perfectly free lord of all, subject to none, and a perfectly dutiful servant of all, subject to all.“5 Keeping this fundamental

As Frederick Buechner once said, "The place God calls you to is the place where your deep gladness and the world's deep hunger meet."

principle in mind, we now have a strong foundation for congregational renewal.

As I shared above, love for neighbor is expressed in my involvement in my community and in my service at the local school. I am a highly caffeinated, extroverted, outgoing individual. Rarely do I come across someone I can't engage in conversation about something interesting, and I genuinely enjoy listening to people's life stories. I believe this is how we break the ice when it comes to congregational renewal—by exercising the freedom to build relationships with the people in our congregations and communities. I understand that not everyone is as active or energetic as I am, but if you want to make an impact as a new pastor in the community, it is crucial to step up to the plate rather than sit on the sidelines.

If we expect to have volunteers in our congregations, we should personally exemplify this expectation ourselves. Personally, I volunteer in my children's classrooms. There is something wonderful about a 6'3'' 350lb man sitting on a tiny chair in an elementary school hallway, helping kids with spelling words and teaching them how to tell time. Amongst all the moms, I found that as a father, I was warmly welcomed and had more work to do in the classrooms than I could ever accomplish in a week. This kind of ministry is a form of evangelism, a ministry of presence, and a way to preach the Gospel through our actions. We are literally demonstrating to people in the school what God is doing in the world through our service to others.6 Of course, I occasionally wear a clergy collar, and I always wear my signature quarter-zip sweater with the church logo. I feel like a living, breathing billboard for my

congregation and for Jesus Himself in those tiny chairs. It is a fruitful and fulfilling ministry. My advice to you is to recognize the needs around you and meet them. If the school needs bus drivers, then drive a bus. If they need help in the library, then volunteer there. If a crossing guard is needed, consider making it your new morning ministry! You have the freedom to directly engage with the school (and many other local institutions, for that matter) and through that work you become a missionary to our world. And trust me, people will take notice.

I am also involved with our community in significant ways. I am a nationally certified EMT and firefighter. I have a commercial driver’s license and can drive the big trucks. I help to steer a committee for young professionals in our county, and I was a celebrity judge at our local pie-making contest. There are always ways for us to break into the community rhythm and hold a spot for the ministry of presence. Finding these places (within your own comfort level) will prove to be vital ministry.

Where is Your Comfort?

There are always ways for us to break into the community rhythm and hold a spot for the ministry of presence. Finding these places (within your own comfort level) will prove to be vital ministry.

Now, I realize that I am the epitome of an extrovert, and the way I do things may not align exactly with how you prefer to do things. And that's perfectly fine! It's essential for you to find where you feel comfortable being a missionary in your community. Missionary work doesn't have to involve

embarking on a grand trip to a distant land; it can be something small within your own setting that brings hope to a fallen world. What matters is that we choose life over death in our missionary endeavors.

Once during an interview, a call committee member told me, "That will never work." Immediately, I could sense that this member had already chosen death for his congregation rather than life. And that’s a tough pill to swallow: to be the potential new pastor with fresh ideas sitting in front of a call committee, and to then encounter an ingrained mindset that you know will lead to that ministry’s demise. Needless to say, my wife and I did not accept that call. The problem lies in the fact that too many people are inclined to choose death instead of life when change is part of the equation.7 But sometimes we need to break free from the failed policies of the past. Instead, we need to ask that Dr. Phil’s famous question, "How's that working for you?" Because if a program or policy isn't yielding good fruit, then change is needed immediately. There is always the potential for resurrection—after all, we are Easter people, and we must envision a bright future for our ministry.

Being a Visionary

When we embrace a visionary mindset in ministry, we direct our focus towards the future. In biblical times, individuals were considered visionaries when they received "visions" of what lay ahead and were guided by the Holy Spirit. Just think about how the prophets spoke about the coming Messiah. These visionary moments occurred in one era but spoke directly to another

time far into the future. And we still need a focused vision of the future! To renew a particular aspect of our ministry or even undertake a complete overhaul, we must possess an effective vision that fosters change. And this vision must stimulate both the intellectual and emotional sides of our minds.8 When it comes to renewing a ministry, it is essential to ensure that people align with the vision that the Holy Spirit has placed in our hearts. Without congregational support, we may hear those discouraging words, "That will never work." So sharing that vision effectively is a crucial task. Renewal ministry must be communicated well, meticulously planned, and infused with emotional significance. It should address a need that is currently unmet and have the potential to impact a critical mass of people.

In my own context, we had three worship services per week: one on Saturday and two on Sunday mornings. Over time, attendance at the Saturday night worship service gradually declined, causing frustration for both me and the congregational leadership. Many people believed the issue was the evening time slot and that individuals couldn't establish the habit of attending worship in the evenings. However, that wasn't the problem at all. The real issue was that the service was on SATURDAY evenings. You see, with all three worship services scheduled on the weekend, there was no room for occasional visits to grandma's house, weekend ball tournaments, or even extended DIY projects. People caught up in all these activities would miss out on our worship opportunities, fellowship with other Christians, and the chance

To renew a particular aspect of our ministry or even undertake a complete overhaul, we must possess an effective vision that fosters change.

to give. When I proposed the idea of a Wednesday night worship service as a potential solution, I was immediately met with resistance and the familiar phrase, "That will never work." However, when I pointed out all the other commitments that families had on the weekend, my council started to come around. And when I emphasized the midweek opportunities for both increased fellowship and for contributions, they became convinced! So now, we worship on Wednesday evenings. We have a monthly shared meal, a unique sermon series separate from Sundays, and educational activities for all age groups after worship. We may not be overflowing with attendees, but it IS working. And it is working because we identified a need for a weekday worship time and met that need. We tried something new, something that better serves people in this day and age, rather than something that worked fifty years ago. By doing so, we chose life over death, and today we are actively making disciples at our church.

Your Renewal Plan

So, you've been in your context for a while, and you've become aware of some areas that need growth. What is your renewal plan? Having looked towards the future and identified ways to engage both the intellectual and emotional aspects of people's minds, it is now time to outline a renewal plan that fosters discipleship in specific ways. In my previous example, we needed a plan for alternative worship opportunities. Your plan might be centered around education, membership, or building relationships.9 Each of these areas provides a solid

starting point for renewal and discipleship.

A few years ago, we recognized the need to reassess our educational programming for Sunday school-aged children. Initially, we thought that simply changing to a new curriculum would be the silver bullet which might solve all our problems.10 However, we were mistaken. We not only needed educational growth but also leadership growth. We examined the curriculum, the learning environment, how children entered the space, and what the spaces themselves offered. During this study process, we discovered that while we were focused on one aspect of the ministry, other parts were falling behind. Therefore, we took the summer to evaluate and plan for the success of the educational needs within Sunday school. We identified logistical problems with timing during class, issues with classroom space, and more. By involving both parents and students, we collectively addressed and resolved these challenges, putting us on a renewed path for education.

Perhaps the Holy Spirit is calling you to grow your church membership. Who wouldn't want that? In our "new member" classes, I often apologize because we aren't simply looking for new members; we are seeking disciples—individuals actively engaged in the ministry of the church rather than just consumers of church. This expectation is surprising to most, including my leadership. My general perspective is that if someone wants to be a “member” somewhere, they can join a

In our "new member" classes, I often apologize because we aren't simply looking for new members; we are seeking disciples— individuals actively engaged in the ministry of the church rather than just consumers of church.

health club. However, if they want to be a disciple, they can do so in the congregation I lead. Through the faithful preaching of the gospel and the proper administration of the sacraments, we are called to gather disciples and send them out into the world as missionaries.

Your next step in renewal may also involve building internal relationships. Lutherans excel at fellowship! Ministry centered around the priesthood of all believers can take various forms, such as shared meals, acts of service, or even by enjoying the unofficial sacrament of the Lutheran church…coffee! Connecting like-minded individuals within the church through interest groups is an easy way to initiate the renewal of relationships. For instance, you might start with a young families or a women's quilting group. And then by introducing something new or simply adding your presence occasionally, you can bring a sense of renewal to an already existing group.

Conclusion

Renewal in a congregation doesn't have to be as daunting as a week-long tent revival in an open field. Nor is it something that can be achieved through mere programming or the latest shiny "thing" that is offered. There is no one-size-fits-all solution that will magically improve everything within a congregation.11 Change must be calculated, goal-oriented, and team-based to be successful. Most importantly, in the midst of renewal, we must remain focused on the unchanging things— Jesus Christ and His crucifixion and resurrection for all of us.12

Rev. Tony D. Ede STS, MBA is the Senior Pastor at First

Evangelical Lutheran Church in Manchester, Iowa. Tony has served congregations in Woodbury, MN, Kimballton, IA, Webster City, IA, and Manchester, IA. He is a leader in the North American Lutheran Church having served on the Renewal Team, Lutheran Week Planning Team, Communications Team, Pastor's Conference Planning Team, as a breakout session presenter on media law, and as the moderator for the NALC Academy, a monthly video podcast featuring leaders throughout the NALC. Tony is married to LeAnn and they have three boys, Carver, Liam, and Burke.

Endnotes:

1David Poling-Goldenne and L. Shannon Jung, Discovering Hope: Building Vitality in Rural Congregations. (Minneapolis: Augsburg Fortress, 2001), 15.

2Frederick Buechner, Wishful Thinking: A Seeker's ABC (San Francisco, CA: Harper San Francisco), 1993, 118-119.

3Greg Finke. Joining Jesus on His Mission (Tyler, TX: Tenth Power Publishing, 2014), 27.

4Matthew 22:37, Leviticus 19:18

5Martin Luther, Basic Theological Writings, ed. Timothy F. Lull (Minneapolis: Augsburg Fortress, 1989), 596.

6Ken Sundet Jones. A Lutheran Toolkit (Irvine, CA: 1517 Publishing, 2021), 23.

7Thom S. Rainer, Anatomy of a Revived Church: Seven Findings about How Congregations Avoided Death (Carol Stream, Illinois: Tyndale Momentum, 2022), 13.

8Ian Palmer, Richard Dunford, and David A. Buchanan. Managing Organizational Change: A Multiple Perspectives Approach. (New York, NY: McGraw-Hill, 2017), 175.

9Finke, 79-80

10Rainer, 29

11Ibid., 29.

12Ibid., 21.

RENEWING THE CHURCH - A GUARANTEED STRATEGY

Randy Freund

The last volume of SIMUL featured the life and work of Dr. James Nestingen. He had a heart for the local congregation and cared deeply about its renewal. His way of addressing this volume’s topic would be to ask his standard question, “What best serves the gospel?” This question guides my approach to renewing the local church.

If we begin with the assertion that everything is a theological matter, it follows that renewing the local church is rightly included as a topic for a theological journal. We cannot suspend our theological lens as we think about growth strategies and church renewal programs. The principle of lex orandi lex credenda ought no more be applied to prayer, liturgy and worship than renewal in the local church. But caution must be exercised since strategies and programs for church renewal can teach in error. This therefore requires careful theological work, because what the church is, and how the church is created, is directly connected to “church renewal.”

Jim Nestingen

I say this because in an article like this, the first impulse might be to quickly move to programmatic strategies and methods for renewal in our churches. Some readers may be disappointed to find no programmatic footnotes in an article whose title guarantees a strategy for church renewal. This is not because they do not exist. Many of these strategies are indeed helpful and proven. At best, methods for renewal can be good, helpful and necessary left hand kingdom considerations that ought not be easily dismissed. At worst, they tempt us to suspend theological convictions and turn to our natural tendencies. When we look only to ourselves, or to statistical data and self-proclaimed gurus as the sources of some secret knowledge needed for renewal in our churches, we get ourselves into trouble. This temptation to find a magic bullet can subtlety lead to the abandonment of good theology. Soon we may find ourselves in all kinds of ditches, or worse, deep in the ever-present forms of Gnosticism that continue to invade our churches.

So, our first step in renewing the local church must answer the question, “What is the Church?” Answer: The church “is the assembly of all believers among whom the gospel is preached in its purity and the holy sacraments are administered according to the Gospel.”1 With this matter settled, we can move to the “how” question. “How is the church created?” Answer: the same Spirit who gives the believer faith (not by our own reason or strength) also “calls, gathers, enlightens and sanctifies the whole Christian church on earth and preserves it in union with Jesus Christ in the one true faith. ”2 In short, the church is wherever people are

gathered around the Word and the Sacraments. And the same Word that created the universe and creates faith through the power of the Holy Spirit, is the same Word that creates and renews the local church. One either confesses this to be true or one doesn’t. If one doesn’t, there is nothing more to say. If one does, Article VII and Luther’s explanation to the 3rd Article (above) are critical norms for discussion about church renewal.

The Hunger

After 37 years of pastoral ministry in churches of all sizes (with various circumstances and challenges), two things have become clear to me. First, there are always folks with ears to hear the gospel, in fact, they have a deep hunger for the gospel. Second, who they are, how many there are, what they hear and when they hear it, varies greatly. Here the pastor must first rely on the truth of Article VII and the power of the Word to create the church, “the Spirit’s workshop.”3 If not, one can give into all kinds of temptations. The list of these temptations is long, but they often find a home in call committees who imagine that a certain pastoral charisma, age, or experience with youth will renew the congregation. This notion almost universally gives little thought as to the church’s definition or its source of power named above. It is as if we know the theology, but quickly dismiss it to attain desired results. Many small churches today are subsumed by the

Here the pastor must first rely on the truth of Article VII and the power of the Word to create the church, “the Spirit’s workshop.”

curse of their small numbers. They are tempted to believe that the Word somehow has a number threshold. I can’t tell you how many small churches I have visited (to preach or teach in) where someone immediately apologizes for their small numbers. Here I often give an analogy. All who enter churches on a Sunday morning are wilted, dead plants in need of water for life. The Word of God is that water which gives life again. It is freely given by Christ alone. Jesus never looks out into a small assembly gathered on a Sunday morning and concludes: “Only 20 plants today? No water then.” But these seemingly small misconceptions can lead to bigger ones that are much more dangerous.

The Deviation

I began with the assertion that everything is a theological matter. If so, it would follow that renewing the local church comes under the category of theology. Many church constitutions read, “We believe, teach, and accept the canonical Scriptures of the Old and New Testaments as the inspired Word of God and the sole authoritative source and norm of our proclamation, faith, and life.”4 But when a church, denomination or association does not take seriously what this actually means, dire consequences ensue — including theological division and conflict between congregational members. Here Luther is helpful: “If you want to become a theologian, you must carefully observe this rule, namely, where the clear Word of God contradicts your understanding,

look for some other words that pleases you and say it is the Holy Spirit. After that, you may interpret the words as it seems good to you” (LW vol. 38, p. 297).5 Luther’s humorous “tongue in cheek” comment does not obscure his serious point. The same Word that creates the Church also creates its renewal. When we lose patience or are not satisfied with the results of the Word proclaimed, we will quickly give it our assistance, and we often do this in a way that fits well with cultural trends. But this kind of modification is only the beginning. We then continue to obscure the truth until we reach the point where we don’t even know the truth anymore. But following God’s Word always leads to truth. “If you abide in my word…you will know the truth.”(John 8:31-32). The late Flannery O’Connor once reflected on this as it relates to the demise of Protestantism: “One of the effects of modern liberal Protestantism has been gradually to turn religion into poetry and therapy in order to make truth vaguer and vaguer and more and more relative, so as to banish intellectual distinctions in order to depend on feeling instead of thought, so that gradually we could come to believe that God has no power, that he cannot communicate with us, and cannot reveal himself to us (indeed has not done so), and that faith is our own sweet invention.”6

But perhaps the most dangerous deviation comes from that old, recycled heresy called Gnosticism. The second century Gnostic, Monoimus once put it this way, “Man is a universe originating in himself. He is master of his own fate. Abandon

Flannery O’Connor

the search for God and the creation and other matters of a similar sort. Look for him by taking yourself as the starting point. Learn who it is within you who makes everything his own and says, ‘My God, my mind, my thought, my soul, my body.’ Learn the sources of sorrow, joy, love and hate….If you carefully investigate these matters, you will find God within yourself.”7 Whether it is not trusting the Word to accomplish what it intends, relativizing truth, or moving toward full-blown Gnosticism, the temptation to deviate from the Word as the “source and norm for all matters in life and faith” is real and indeed devastating for true church renewal. Here we are dealing with unbelief. In his book, The Spoken Word, Sheldon Tostengard put it this way. “There is a crisis in the church. It is, above all, a crisis of the Word. This crisis of the word is rooted in some form of unbelief. It is a failure to believe that God will come to us as promised, a failure to believe that there will be any saving word from beyond, a failure to believe that the distant God can draw near to us, as near as our hearing (his word). It is a failure to believe in a present God, a God who is at hand. The word crisis is rooted in the failure to believe in Jesus, the One who still wishes to speak a word of love and mercy to us.”8 A crisis of unbelief will not only hurt church renewal, but it also completely undermines it.

The Numbers

What about growth? What about numbers? How do we measure success? There must be something to say here.

Let’s be clear about this. The Lord cares about numbers. Why else would St. Paul want readers to know that after the resurrection the risen Jesus appeared to 500 (1 Corinthians 15:6)? And after Pentecost, Luke is clear that this emerging movement grew by 3000 in one day through baptism into Christ (Acts 2:41). Numbers matter. Growth matters. Yet it is also the case that the biblical witness is clear about other numbers. In the three parables in Luke 15 (lost sheep, coin and son), one is a number that matters to the Lord. And before his suffering and death, Jesus’ congregation numbers 12, but that count quickly moves to 0. Judas betrayed, Peter denied and “they all forsook him and fled (Mark 14:50).” Paul also recognizes that people turn away (2 Timothy 1:15). So it is not that numbers don’t matter. It’s just that we don’t know which ones matter and when. This is because we are not in control of them — but the Spirit is. “The wind blows where it wills” (John 3:8). The question is, “what is the standard for how we measure renewal?” This will shape how we approach it. A false standard gives a false perception of renewal and growth in Christ’s church and leads to bad practice. Yet, we need a standard, and we need a way to measure. We need renewal!

As a first-year pastor in a small rural congregation, I experienced my first Christmas in the parish and learned a valuable lesson. As advertised, the Christmas Eve service was packed. This young preacher was thrilled to deliver that first Christmas Eve sermon to a packed house. What mystified me

Pentecost

was the empty sense I felt as I drove home that night. Previous to that night, I was warned by parishioners to lower my expectations for the Christmas Day service. I wouldn’t likely see more than 20. This, along with cleaning up candle wax and crumpled bulletins from the big night before, did not help my attitude. But what I discovered was quite different. At that Christmas Day service, the Spirit was alive and active. The hymns were sung with passion. The hunger for the Word was evident in the eyes of those faithful 20 who gathered. What I learned is that only the Holy Spirit can determine the significance of numbers. Numbers matters to God and are an indication of renewal in the local church. But only God gets to determine the number, as well as how and when those numbers are a sign of renewal.

The Solution

The key to church renewal is hopefully clear at this point. We cannot deviate from what our biblical and confessional principles teach us. They are our guides for renewal. God then provides us discernment as to their meaning. We live with the mystery and in the tension inherent in Christian faith and teaching.

But let us not forget that there are other theological categories that help us think about church renewal, and we also learn some lessons from past mistakes. Let’s start with the mistakes. Here I find James Davison Hunter to be helpful.

In this book, To Change the World, Hunter asserts that there must be an “alternative way” for Christian witness as it relates to culture.9 Christians have tried to conquer the culture, accommodate to the culture, or withdraw from the culture. But renewing the church and carrying out the Great Commission cannot be faithfully carried out in these ways. Interestingly enough, Hunter’s “alternative way” is awfully close to Luther’s Doctrine of the Two Kingdoms (although Hunter doesn’t specifically call it that). He names the mystery and tension of how the Christian approaches the culture as ‘antithesis and affirmation.’ We begin by affirming the goodness of creation, including the secular world (our vocations and God’s left-hand kingdom work). Hunter explains that affirmation is the “starting point because the story of life begins with God’s creative initiative and the affirmation it declares on it each moment of creation.” He goes on to say, “affirmation is based on the recognition that culture and culture-making have their own validity before God that is not nullified by the fall.”

Hunter

Yet, there is an antithesis that Christians recognize is overagainst the culture. Antithesis “means that the church’s own structures and its own engagement with the world must be continually scrutinized.”10 Much could be said at this point on this most helpful offering of what Luther called the “Two Kingdoms.” But suffice it to say that renewal in the local church is a right-hand and left-hand matter. The “right hand” work is the proclamation of the gospel that creates, renews

and sustains the church. The “left hand” work asks the biblical question from the famous Good Samaritan parable: “Who is my neighbor?”

There is no template for church renewal because every situation in which the Spirit and the Word actively work are different. Therefore, we must stick to what we know about who God is and what God has promised and where he has promised to be. Luther is quite direct about this. Christ has taught and warned me: ‘Hold on to My Word, pulpit and Sacrament. Where these are you will find Me. Stay there, for you do not need to go running or looking any further. I will never come any nearer to you than where My Gospel, Baptism, and ministry are; through them I come into your heart and talk to you. You silly men, why go running to wood and stone, where no Word of God is preached? Why stare with your eyes wide open at the devil’s signs, as if Christ were somewhere where His Word is not?11 Here Luther emphasizes Christ’s own warning about the power of distractions from the “main thing.” “One thing is necessary” – his holy Word (Luke 10:42).

Renewing the Local Church…a Matter of Vocation

Frederick Buechner once described vocation. He wrote, The kind of work God usually calls you to is the kind of work a) that you most need to do and b) that the world most needs to have done. 12 This is not a bad way for a church to think about its particular call. Callings are therefore contextual because the

neighbor to whom one is called to cannot be determined ahead of time. This is why there is no template for church renewal. But there is a sense in which we are called to be alert to what our congregations need to do most and also what the world needs them to do most. One of the reasons Dr. Gerhard Forde was so clear about the importance of left-hand Kingdom work is because it keeps people in readiness to hear the Gospel. It is only the Gospel that can renew and give life. But both kingdoms are a part of God’s creative and dynamic work.

The local church is then free to experiment, to try and err, and then to discover what the congregation needs to do most and the world needs it to do. With this kind of freedom, all things are possible. With solid preaching and teaching in place (right-hand Kingdom), the local church is free to serve the neighbor and the community. And here, the opportunities are endless, as the neighbor is served, gifts are used, people are kept in readiness to hear the Gospel and the local congregation is renewed. For instance, in many churches, there are grandparent programs that partner seasoned saints with young people. Countless churches have started after-school programs that are not designed to recruit new members, but instead are intended to simply to tell the stories of Jesus to those who have never heard them. There are both large and small churches willing to share church staff not as an optional outreach of their congregation’s ministry, but as a vital part of it. There are churches whose people actively volunteer in

The local church is then free to experiment, to try and err, and then to discover what the congregation needs to do most and the world needs it to do.

public schools. I know of one particular youth program that hosts and serves a meal near a local high school. The meal is free and of high quality and a gospel message is shared with whoever gathers. Other churches man food banks, cook community meals, and deliver groceries for the elderly. The list is endless. Indeed, the local church is renewed by answering the calling that lies before it. And it is in this ebb and flow of the right- and left-hand kingdoms that leads the local church into renewal.

Why is this a guaranteed strategy? Because of where it all begins (the Word) and what is promised by it. “So shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose and succeed in the thing for which I sent it” (Isaiah 55:11). The same Word that created universe also creates and renews the local church. It is God’s Word and promise.

Pastor Randy Freund serves as Service Coordinator for the Augustana District, LCMC. He has been parish pastor for 36 years, serving congregations in Madison, MN, Marshall, MN, Hutchinson, MN, Fargo, ND and Perham, MN. He currently resides outside of Vining, MN with his wife, Stephanie.

Endnotes:

1Philip Melanchthon, “The Augsburg Confession,” Book of Concord, ed. Theodore G. Tappert (Philadelphia: Fortress Press, 1959), 32.

2Martin Luther, “The Small Catechism,” Book of Concord, 345.

3Gerhard O. Forde and James A. Nestingen, “Free To Be,” (Minneapolis,

Augsburg Publishing House, 1975), 113.

4Lutheran Congregations in Mission for Christ, Constitution, Statement of Faith, Article 2.03, accessed June 26, 2023, https://lcmc.net/lcmcconstitution/278.html

5Martin Luther, Luther’s Works, vol. 38 (St. Louis: Concordia Publishing House, 1971), 297.

6Flannery O’Connor, “The Habit of Being.” AZQuotes.com, accessed February 21, 2023, https://www.azquotes.com/quote/1165383)

7Monoimus, The Unity of God and Man (from Hippolytus), accessed February 21, 2023, https://sacred-texts.com/gno/fff/fff31.htm.

8Sheldon Tostengard, The Spoken Word (Minneapolis, Minnesota: Fortress Press, Minneapolis, 1989), 18.

9James Davison Hunter, To Change the World (Oxford: Oxford University Press, 2010), 223.

10Ibid., 231, 236.

11Martin Luther, Luther’s Works, “The Sermon on the Mount,” vol. 21, (St. Louis: Concordia Publishing House, 1956), 274.

12Frederick Buechner, Listening To Your Life (New York: HarperOne, 1992), 185.

RENEWING THE LOCAL CHURCH - A BIBLICAL PATHWAY

Brad Hales

“Pastor, all we have to do is implement this new program, try this new worship style, or employ the right person, and our church will renew ― just like that.”

I have often heard these, or similar words, while traveling around the country helping Christians reenergize their congregations. There is this thought that instead of the local church using the gifts and talents that the Holy Spirit has already provided, that there must be a “magic bullet,” or something else out there which will change the tide and trajectory of the parish. But is there ever such a “magic bullet” for a church’s problems? In my experience, the answer to that question is always “No.” Only God himself can renew Christ’s church, as he uses the open hearts and passions of his people. Every congregation needs renewal. Whether it is experiencing falling worship attendance, a lack of participation, few discipleship opportunities, or a spirit of negativity within the body, churches need to be continually revived to share the Word of God, assist the saints to grow in faith, and be the light of Jesus within the community.

So, where does this revival begin? It commences with the

Holy Scriptures which are the “road map” to a revitalized mission. In his book, Anatomy of a Revived Church, Thom Ranier speaks about the importance of the Word in congregational change when he writes, “To be clear, any human-centered change is headed for failure. True change in our congregations must be rooted in the truths of the Bible, saturated in prayer, and empowered by Him alone.”1

There are numerous biblical examples of renewal that warrant our consideration. In Exodus 18:13-27, while Moses was struggling to deal with the daily issues of the Israelites, his father-in-law, Jethro, suggested that he appoint others who might assist him in his work. Our churches also need clergy and lay leaders who will share in the work of ministry. And equipping and training those new leaders is a key task in building a renewed church.

Another example can be found in the reign of King Josiah of Judah in 2 Kings 22. While working on a refurbishment project on the Temple, the builders found the “Book of the Covenant”

― God’s holy Word, behind its walls. After reviewing its contents, Josiah realized how far they had wandered away from God, including neglecting the Passover celebration. When the king eradicated the false gods and priests from the land, a spiritual renewal bloomed.

In Jonah 3:1-10, God’s reluctant prophet was sent to the Assyrians to share the Lord’s message of repentance. But Jonah was not pleased when these enemies of Israel accepted this message and confessed their sins. We need to do the opposite. We need to pray for such confession in our congregations and rejoice when we see it. Because congregational repentance

Thom Ranier

of past apathy and mission inaction is sometimes needed for the church to be revived. In addition, hearing and responding to God’s Word is paramount to the discipleship process of a renewing church. Nehemiah 8:1-12 reminds us about the centrality of God’s Word. After Nehemiah and Ezra returned from exile in Babylon to rebuild the walls of Jerusalem, they got back into the Word, gathering all the people each day to read holy scripture.

Another key to renewal is Christocentrism. In I Corinthians 3:1-11, the Apostle Paul confronts the believers in Corinth about their sexual immorality and disobedience, asserting that the most important thing they needed to do was to make Christ the center of their lives and the church ― an indispensable ingredient for any sustainable parish renewal.

Clearly, there are examples of renewal within the Holy Scriptures. But how else does the Bible share specific characteristics of the renewal process?

1. Dealing with the negativity and darkness. I had just started pastoring a new congregation, and felt that it was important to read and study the Word of God with the church council. As we were going through the Gospel of Mark, the president of the council blurted out, “Pastor, do you really believe that stuff?” After initially being taken aback, I told him that I absolutely do believe in the Word of the living God. Quietly, I thought to myself, “so this is the darkness we will have to deal with.”

Experiencing negativity and darkness within the body is something that has to be confronted on the renewal journey, because it may be the cause of congregational decline. Scripture tells us that there was conflict within the early

church. We’re told that the disciples fought with each other, because some wanted to be greater than the others. In Acts, there was an uproar since the widows weren’t being cared for, and there was additional friction when the Gentiles were filled with the Spirit and baptized without being circumcised. So, we know that discord has always existed in the church. The question is: from where does this pessimism, frustration and conflict arise? In James 4:1-3 it is written, “What causes quarrels and what causes fights among you? It is not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask.”

When churches struggle and deteriorate, members and employees will lash out in a myriad of ways. Whether this “lashing out” manifests itself in anger, betrayal, hurt, leaving the church, “stirring the pot,” or blaming others, it always seems to devolve into cognitive dissonance about the reality of the church’s decline. One of most common misconceptions is a perceived lack of interest, or even a suspicion of hostility, from the surrounding community. In the book, Reclaiming the Glory, author Mark Clifton writes, “Declining churches are often slow to believe the problem lies within. Instead of embracing Jesus’ call to transform their nearby community, they tend to believe they need protection from it. They may make attempts at community engagement…but when no one attends Sunday school or morning worship as a result of these attempts, the church’s resentments are reinforced.”2 In addition, parishes

Mark Clifton

in need of revival are usually inward thinking, as they care only about their own wants and needs instead of the needs of those who still need to hear the Good News.

Dealing with these poisonous attitudes, and the devil himself, who will do everything possible to prevent the church from moving forward, is not easy, but must occur. Such a renewal involves prayer, building healthy relationships, and following the biblical model of conflict reconciliation. If conflicts erupt, Matthew 18:15-17 reminds us that we need to go to the offender first to resolve the conflict. If that effort is unsuccessful, we must try again, taking someone with us as a witness. And if both these efforts are rebuffed, the next step is to go to the council, where church discipline might be required.

In dealing with such situations, reconciliation, that is, bringing brothers and sisters back into the fold, should always be our primary goal. This may not end up being the ultimate outcome, but we have to try. A few years ago, my own church had to deal with serious conflict. Through God’s grace, we were able to navigate through it with professional assistance. But now, we always promote using the Matthew 18 model first, attempting to arrive at reconciliation before things escalate.

2. Discipleship is everything. There can be no congregational renewal without a focus on discipleship. “If you want your church to become a congregation that makes disciples that make disciples, you have to get your people into discipling relationships with one another. This has to be the foremost priority of your church. You must encourage engagement in discipleship in your preaching, teaching, and your

conversations. You must model discipling others and being a disciple as well. You must create environments where relationships happen that form the basis for discipleship.”3

In Matthew 28:19-20, the Lord Jesus makes it clear that the church’s task is to make disciples. The Greek word for disciple, mathetes (μαθητής), denotes a pupil, a learner. All ages required!

Whether we’re lifting up the Word, prayer, worship or witness, as people grow in their own faith, that growth will revive the parish. I remember fondly years ago when a an 85-year-old member of a past congregation wanted to speak with me. He had been baptized, confirmed and married in the church. We had just finished studying God’s Word when he said, “I’m an old guy, but I have never learned so much about the Scriptures and Jesus.” In that interchange, and many others, I became convinced of the power of God’s Word to ignite church renewal.

In Matthew 28:19-20, the Lord Jesus makes it clear that the church’s task is to make disciples. The Greek word for disciple, mathetes (μαθητής), denotes a pupil, a learner. All ages required!

Prayer is another extremely significant aspect of renewal. According to Thom Ranier, “I have yet to see a sustained church revitalization that was not undergirded by a powerful movement of prayer. Please read this sentence again. It is categorical. It is imperative. It is a priority.”4

I have personally seen this in the congregations that I’ve been a part as they traveled down the renewal road. Prayer Warriors would pray constantly for the church’s redevelopment, healing for its people, and a spiritual awakening.

Were they constantly attacked by the Devil? Yes! But they kept on praying, and Jesus kept on moving. “For those of you seeking to lead a revitalization, let me exhort you, First, if you don’t know the prayer warriors in your church, find them. Second, if you can’t find them, start asking people in the church to help you find those who have a passion for prayer. Third, encourage those prayer warriors.”5

In a church where biblical literacy is deteriorating, worship attendance is waning, and apathy is rising, the only way to turn the tide is to emphasize spiritual growth and discipleship training: putting Jesus at the center of parish life. You see, Christ has to literally take back the church. I know that this last sentence may not make sense. “Isn’t it the Lord’s church to begin with?” Absolutely! But Jesus has to become real again. Through the Holy Spirit, people’s hearts need to be awakened to the Savior. Christ has to become the paramount thing. In my present congregation, when you ask individuals about the ministry, they will say, “It’s all about Jesus!”

3. Visitation. Not long ago I was having a discussion with a community member who worships at another local church. After sharing with him that I have enjoyed fellowshipping with his new, younger pastor, the man looked at me and said, “Can you teach that guy how to visit?” I was certainly caught off guard by his comments, but he continued on. “I like him as our pastor. But he needs to get out of his office and visit, because we have an older congregation.” I did not specifically respond to his words, but it got me thinking. How significant is pastoral and lay visitation to church revitalization? In my experience, plenty.

In the Gospels we’re told that Jesus visited the towns,

villages, cities and countryside. He wasn’t stationary. Christ was out sharing the kingdom of God, preaching, healing and teaching. He was out in the world.

Why is visitation so important for renewal? Well first of all, it builds trust. When you take the time to “reach out,” those ostensibly casual visits start to develop connections. During these encounters, people are able to share their hopes and concerns. Individuals want to know that their church leaders aren’t trying to throw out the “baby with the bath water” when pointing the congregation in new directions. The visits also provide leadership the opportunity to share Christ’s vision for the parish. Building trust is essential to congregational revival.

Why is visitation so important to renewal?

Well first of all, it builds trust. When you take the time to “reach out,” those ostensibly casual visits start to develop connections.

Secondly, visits demonstrate care. I once followed a pastor who had served the church for forty years. Preaching was not this man’s strength, but his pastoral care was impeccable. His presence and concern had a profound effect on the church’s growth. There aren’t too many professions today where you have access to homes or personal spaces. When we visit, especially with the aging, attention needs to be given on the condition of the home, the person’s dress, mental state, or any smells which might indicate that the individual may not be able to successfully care for him/herself. And when we take the time to call, it offers encouragement, support, and often simply gives the person visited someone to talk to.

Thirdly, visiting fosters faith. As I reflect upon the thousands of visits I’ve made, I often think about all the wonderful saints who have simply shared Jesus with me. While I explained

scripture to them, listened to their life challenges and offered them the sacrament, their faith in God, belief in the Word, and wisdom and guidance, in turn, have strengthened my own faith in Christ. When we are willing to ago and abide, the Lord will abide with us in the midst of our gatherings.

Fourth, visiting builds relationships. While many of the visits a pastor makes are with church members, there is a great benefit of intentionally connecting with other community members. These encounters are not done just to convince someone to come to your church, but they are primarily made to build relationships which could help others, and to get the congregation better known in the greater area. In his book “Visiting in the Age of Mission, Kenyon Callahan echoes these same sentiments as he writes, “God invites us to visit with persons in our community. We’re not called to visit members only. We’re invited to visit with community members… They are people for whom God has given us a mission. God encourages us to help them.”6

I realize that there are many today who believe that having to visit others is a thankless task in ministry. I’ve been told that there is no time, and people don’t want to be bothered. I unequivocally reject these assumptions. If we do not take the time to build these key relationships in and out of the church, we won’t be able to build the support and trust needed for renewal efforts. Whether it’s in a home, a workplace, eatery, hospital, care facility, on the street, or wherever the venue, visitation will always be valuable for caring, support and revival.

4. Equipping. In Ephesians 4:10-11 it is written, “And he gave

the apostles, the prophets, the evangelists, the shepherds, and teachers, to equip the saints for the work of ministry for building up the body of Christ.” Church leadership is called to help equip believers to identify their vocations, and to put Christ first in their daily lives. The more people in the congregation take ownership for the ministry, and see themselves as ministers, the more they will have a renewing effect upon the parish. When a congregation relinquishes the idea that it’s the “pastor’s job” to do everything, it then begins to take responsibility for the church’s mission. This kind of “mission ownership” by the laity is a key element in bringing renewal into a spiritual community.

During the Reformation, the “priesthood of all believers” was introduced as the biblical alternative to the Roman Church’s insistence that those involved in spiritual pursuits were somehow closer to God, doing the Lord’s will. In his book entitled, “God at Work,” Gene Veith writes, “Similarly, in our earthly vocations we must attend to how God is calling us through other people and through the ordinary circumstances in life. And we cannot assume that what God is calling us to is exactly what we want, though He has no doubt prepared us to be exactly what He needs for His greater purpose.”7

During the Reformation, the “priesthood of all believers” was introduced as the biblical alternative to the Roman Church’s insistence that those involved in spiritual pursuits were somehow closer the God, doing the Lord’s will.

If we recognize that the Holy Spirit is providing all of us the gifts, the work, the relationships and the encounters to make Jesus known and share God’s love, then

how can such an equipping not bring vitality back into Christ’s Church?

5. Finding the Niche. The church can’t be all things to all people. Instead, why not use the strength that God has already provided the congregation, and maybe that can be the focus of the ministry? What is the church’s niche? Maybe aging? Maybe intergenerational? Maybe children and youth? Instead of doing a “buckshot” approach, why not use the church’s God-given gifts for discipleship and outreach? As it says in 1 Peter 4:10, “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace.”

6. Ministry Isn’t Easy. My maternal grandparents, subsistent farmers, owned forty acres of clay ground. When it was wet, the water laid on the soil. When it was dry, the ground actually cracked. It was often difficult to plant, and there were obstacles all along the way until harvest. This is a great metaphor for renewing the church. It’s not for the faint hearted. There will be a cost. There will be attack. You may feel like you’ve made one step forward, and three steps backward. But it will be the most rewarding thing you will ever embark upon in ministry.

7. Leadership is Everything. I’ve been a part of church renewals my whole pastoral career. Here are a few things that I’ve learned, especially from others. First, leadership is everything. The leaders have to set the positive tone for where the church is going. They do not give up, they constantly encourage, and they do not leave just after a few years. They strive to move forward with the conviction that Jesus is going to change the church and revive it. In his book “Leading Turnaround Churches,” Gene Wood writes, “What drives

effective turnaround leaders is a conviction that God has called them into the work of harvest. While there seems to be parts of the globe not ripe ‘unto harvest’ that cannot be said about the United States. Leaders who change the church from maintenance to fruitfulness are out in front.”8

8. Expect Opposition. Someone shared a story with me the day I was installed in my present parish. As two of the members were taking out trash to the dumpster, one looked at the other and said (about me), “I guess this guy is going to actually make us do something.” There will be people who don’t want the church to change, grow, or welcome anyone new or different. Expect it, but don’t let the negativity overwhelm you. Please don’t lose your cool. No matter what is thrown your way, Jesus has your back, because the Lord wants his church to be revived.

9. It Comes Down to Living or Dying. It’s pretty simple. If a congregation does not take the intentional steps for renewal, then there is a good possibility that it will continue to deteriorate and someday die. According to Ranier, “So, what is the central thesis of our anatomy of revived churches. In essence, revived churches chose to live. That choice was arduous. That choice was challenging. That choice was painstakingly slow at times. That choice was almost always painful. That choice required church members and leaders to put God and others before themselves. That choice was sacrificial.”9

It’s pretty simple. If a congregation does not take the intentional steps for renewal, then there is a good possibility that it will continue to deteriorate and someday die.

Conclusion

I hope these principles of discipleship, visitation and equipping will assist in your church renewal efforts. There is a biblical pathway toward church renewal. And it is my prayer that the Holy Spirit will give you the strength to follow that pathway to your church’s fruitful future in Jesus Christ.

Rev. Brad Hales is Pastor of Reformation Lutheran Church in Culpeper, VA, the Director of Renewal Ministries for the North American Lutheran Church, and he also teaches at St. Paul Lutheran Seminary.

Endnotes:

1Thom S Ranier, Anatomy of a Revived Church (Spring Hill, Tennessee, Ranier Publishing, 2020), 21.

2Mark Clifton, Reclaiming Glory-Revitalizing Dying Churches (Nashville, Tennessee: B and H Publishing Group, 2016), 26-27.

3Clifton, 74-75.

4Ranier, 71.

5Ibid., 75.

6Kennon L. Callahan, Visiting in an Age of Mission (San Francisco: Harper and Collins, 1994), 5.

7Gene Edward Vieth, God at Work (Wheaton, Illinois: Crossway, 2002, 57.

8Gene Wood, Leading Turnaround Churches (St. Charles, Illinois: Church Smart Resources, 2001), 30.

9Ranier, 139.

BOOK REVIEWS

Wilson, Sarah Hinlicky. A-Tumblin’ Down. St. Paul, Minnesota: Thornbush Press, 2022.

A story of a tragic death – a young life snuffed out before it had even begun. Heart-wrenching grief ensues, complicated by gossip, insensitivity, power plays and betrayal. One wonders the location of such a tale – is it Peyton Place or perhaps Wisteria Lane? No, it’s your local Lutheran Church in small town USA!

Sarah Hinlicky Wilson’s latest novel, A-Tumblin’ Down, is relatable to any churchgoer: a narrative of the all-too-human side of complicated relationships within the body of Christ. She takes us on a journey with the Abney family, whose patriarch Donald is the soft-spoken pastor of Mt. Moriah Lutheran Church in fictitious Shibboleth, NY. The story is set in the heady days of the late 1980s, as the Berlin Wall is toppled and the hope for lasting world peace is awakened.

And in this work, Hinlicky Wilson fully explores the inner worlds of each member of the Dabney family. First, there is Kitty, the impetuous daughter who runs off to her secret cave where she meets her “council,” an imaginary gathering of literary characters, such as the Greek mythological figure Rhea the Titan and Jo March from Little Women, who guide her along life’s path. Then there is the mother of the family,

Carmichael, who periodically meets with imaginary alter-egos, such as “California Carmichael,” the care-free version of herself; and Jewish Carmichael, her original identity long suppressed, which reemerges as her parents reconnect with their Jewish roots.

Pastor Donald also has a ghost: the lingering presence of his Grandfather Abney, an old fundamentalist pastor who sows doubt in Donald’s mind concerning his own liberal theological education. As a pastor, I found these imaginary discussions between Donald and his grandfather compelling, as the young pastor struggles to discern God’s truth for himself.

But the central plot concerns the tragic Christmas Eve death of the Abneys’ son Asher, who climbed a ladder (carelessly left out beside the church building) and fell off its roof to his death. Here the narrative reveals the family’s soul-crushing grief and their struggle to continue life and ministry in Shibboleth. Tragically, Saul, the Dabneys’ other son, starts to believe that he is, in fact, Asher, causing further pain for his family, his teachers, and of course, himself.

So this a wonderful study on grief, but the heart of this book centers around what is happening inside Mt. Moriah Lutheran Church. Here is perhaps the most relatable part of the book for churchgoers, as members of the congregation ham-handedly react to the tragedy. Some don’t know what to say, and others blame the council member who left the ladder out. One parishioner insists that Asher be cremated and buried

in a columbarium that she originally sponsored, but as of yet has been put to little use. Carmichael rejects this suggestion, favoring a traditional burial, which she feels better reflects her Jewish roots. The conflict escalates, harsh words are spoken, an effort to remove the pastor is organized, and in the battle for church dominance the Dabneys are accused of child neglect by another church member.

Now I won’t give away the rest of the book, but let’s just say that the Dabneys prevail through it all ― a victory they celebrate in the book’s final pages when the family sings the beloved Sunday School song, “Joshua Fought the Battle of Jericho.” Hinlicky Wilson cleverly places this joyful time in the setting of late 1989 when the Berlin Wall also “came a-tumblin’ down.”

If you haven’t figured it out by now, I thoroughly enjoyed this book. It is a novel that gives pastors and lay people a lot to think about, especially in how to treat each other in Christian love. And it also ends with a message of hope: that despite our struggles, it is God who will win the victory, and through His never-ending love He lets us come along for the ride.

Do yourself a favor and buy the audio version of the novel so you can hear Hinlicky Wilson cleverly act out all the characters in the novel. Who knew she was such an accomplished actress in addition to her myriad other talents? The author has also written a fictional section of the Mt. Moriah Lutheran Church Cookbook, featuring twelve dessert recipes written by the characters in the book. You can

download a pdf of the recipes for any sum at https://payhip.com/b/fB4K1

Rev. Dr. Dennis Di Mauro is Pastor of Trinity Lutheran Church (NALC) in Warrenton, VA and he teaches at St. Paul Lutheran Seminary and the North American Lutheran Seminary at Trinity School for Ministry. He also serves as editor of SIMUL.

Image Credits

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(Page 10) “Worship Wars: Something in the Water,” accessed 6/26/2023, https://www.makingwaves.cc/2017/03/worship-wars-something-in-water.html

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“Christian individuals do not live in themselves but in Christ and their neighbor, or else they are not Christian. They live in Christ through faith and in the neighbor through love. Through faith they are caught up beyond themselves into God; likewise through love they fall down beneath themselves into the neighbor.”

Martin Luther, Freedom of a Christian, 1520.