Full Text for For the Sake of Christ's Commission: The Report of the Church Growth Study Committee (Text)

For the Sake of ChristÕs CommissionThe Report of theChurch Growth Study CommitteeThe Lutheran ChurchÑMissouri SynodFor the Sake of ChristÕs Commission: The Report of the Church Growth Study Committee of The Lutheran ChurchÑMissouri Synod © 2001 The Lutheran ChurchÑMissouri Synod The Church Growth Study Committee 1333 South Kirkwood Road Saint Louis, Missouri 63122 This document may be copied and used for non-commercial study purposes as long as no changes are made to the contents of the document. Copies must bear the following notice either on the title page or reverse thereof of each copy, or in a location where it can be readily perceived by the reader: ÒFor the Sake of ChristÕs Commission: The Report of The Church Growth Study Committee of The Lutheran ChurchÑMissouri Synod. Copyright 2001. Used by permission.Ó Any other use of this document is strictly prohibited without the express written permission of The Lutheran ChurchÑMissouri Synod. Additional printed copies of For the Sake of ChristÕs Commission may be obtained from Concordia Publishing House, 800Ð325Ð3040. Electronic copies of For the Sake of ChristÕs Commission are available online and for downloading at: www.lcms.org/president/statements/christcommission.asp Contents Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .4 What is the Church Growth Movement? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5 Part I The Theological Issues . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .7 Part II The Cultural Issues . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .14 Lutheran Evangelism in American Culture . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .22 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .23 Committee Recommendations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .24 Members of the Committee . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .25 To Address the Church Growth Movement, Resolution 3-09 . . . . . . . . . . . . . . . . . . . . . . . . . . .26 Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .28 The Seal of The Lutheran ChurchÑMissouri Synod PrefaceGod gave us Jesus Christ and His bride, the Holy Christian Church. ÒFor God was in Christ reconciling the world unto Himself and has given us the ministry of reconciliationÓ (2 Cor. 5:19). That was Good News. That is Good News for His church now. The risen Lord is still in the midst of His church to give her forgiveness of sins, life and salvation by means of His Gospel preached and His Sacraments administered. The Gospel and the Sacraments of Christ are the saving treasures of the church. Faithfulness to this Gospel, by which alone the church lives, must remain the central concern of ChristÕs church on earth. The Lutheran ChurchÑ Missouri Synod has been blessed by the use of these treasures. The enemy of God and of mankind, however, has never allowed this Gospel to remain unopposed. In a previous generation, the unity of the Missouri Synod was shaken by controversy over the divine authority of Holy Scripture (formal principle). By the grace of God, the Synod emerged from that struggle with a clearer confession of the inspiration and authority of the Bible. In this generation, the unity of the Synod is threatened by diversity of doctrine and practice originating from influences that have their sources in Evangelicalism and the Church Growth Movement. Here the content of the Gospel itself is at stake (material principle). Therefore, we address below numerous theological and cultural issues vis-ˆ-vis the Church Growth Movement in the hope that the SynodÕs mission and evangelism ministries may ever be faithful to Biblical and confessional teaching. While earlier studies1 on this topic have been presented to the Synod, this study is in response to the request of the 1995 Synodical Convention (Res. 3Ð09, see p. 35). In order to complete our assigned task, this committee divided itself into two groups, one concentrating on theology and the other on the culture. Our report reflects this division of labor. This document seeks to define ÒChurch GrowthÓ in the words of the leaders of the movement itself. It also aims to address some of the effects of American Evangelicalism and the Church Growth Movement on the public confession and worship life of the LCMS that have emerged in the past decade. Faithfulness to the Great Commission shapes the continuing mission of ChristÕs church until He comes again: ÒGo and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to observe all that I have commanded you. And surely I am with you always, to the very end of the ageÓ (Matthew 28:19Ð20). This report is offered to further the cause of Christ-centered church growth and genuine evangelism. The principles it sets forth should serve to sort out helpful strategies from those that, however unintentionally, obscure the life-changing Gospel of Jesus Christ. 4

 

 
What Is the Church Growth Movement?The growth of the church is by no means synonymous with the ÒChurch Growth Movement,Ó anymore than, for example, Òeduca-tionÓ is the same as the ÒNational Education Association.Ó The Church Growth Movement may not be defined simply as any plan or suggestion to promote the growth of the church. Rather, it is a particular historical development, marked by particular dates, lead-ers, books and characteristics. It can be correctly understood and defined, therefore, only on the basis of its own recognized stan-dards and texts. The book Church Growth: State of the Art defines Church Growth in the following way: The science that investigates the nature, function and health of Christian church-es as they relate specifically to the effective implementation of GodÕs Commission to Òmake disciples of all the nationsÓ (Matt. 28:19). Church growth is simultane-ously a theological conviction and an applied science, striving to combine the eter-nal principles of GodÕs Word with the best insights of contemporary social and behavioral sciences, employing as its initial frame of reference the foundational work done by Donald McGavran and his colleagues.2 In his book, Foundations for Church Growth, Kent Hunter reflects this common definition: Church growth can be formally defined as that science which investigates the nature, function and health of Christian churches, as they relate to the effective implementation of the Great Commission to Ò. . . make disciples of all nations.Ó (Matt. 28:19) Church growth is simultaneously a theological conviction and an applied science, striving to combine the eternal principles of GodÕs Word with the best insights of contemporary social and behavioral sciences.3 Adds Hunter: ÒChurch growth is a process which, like yeast in dough, slowly but surely revolu-tionizes and reforms every segment of the church.Ó 4 According to Christianity Today, the movementÕs Òbasic bookÓ is Donald McGavranÕs 1970 Understanding Church Growth . 5 McGavran, who was a long-term Disciples of Christ missionary in India, tried to reassert the primacy of evangelism in an ecumenical setting that had largely for-gotten it. The 1990 version of his book was revised and edited by C. Peter Wagner, McGavranÕs successor as leader of the movement.6 The Christianity Today article cites WagnerÕs conclusion: ÒI donÕt think thereÕs anything intrinsically wrong with the church-growth principles weÕve devel-oped, or the evangelistic techniques weÕre using. Yet somehow they donÕt seem to work.Ó 7 He sees ÒThird WaveÓ neo-Pentecostalism as the solution. Elsewhere Wagner had paid tribute to 5

 

 
Robert Schuller, who in turn is indebted to Norman Vincent Peale. Wagner states: Possibility thinking boils down basically to a synonym of what the Bible calls Òfaith.Ó SchullerÕs definition of possibility thinking is Òthe maximum utilization of the God-given powers of imagination exercised in dreaming up possible ways by which a desired objective can be attained.Ó He is convinced that Òthe greatest power in the world is the power of positive thinking.Ó 8 In his foreword to Carl F. GeorgeÕs Prepare Your Church for the Future (1992), C. Peter Wagner hails the volume as Òthe most significant step forward in church-growth theory and practice since 1970.Ó The book advocates the Òmeta-churchÓ concept, which Òhighlights the lay-led small group as the essential growth center,Ó so that Òeverything else is to be considered secondary to its pro-motion and preservation.Ó9 This book and other Church Growth literature and materials have exerted enormous influence on the official and unofficial mission and evangelism thinking of the Missouri Synod and its districts. See also Kent HunterÕs recent defense of the Movement in his Confession of a Church Growth Enthusiast (1997)10 and the numerous endorsements by LCMS leaders contained in the book. Some emphases of the Church Growth Movement have highlighted the importance of mis-sion work and a desire for healthy growth. There is certainly nothing wrong with common sense suggestions that might make a church more accessible and relationalÐÐthe need for visibility, ade-quate parking space and facilities, ways of making a congregation more welcoming to new mem-bers, and the like. Such ideas are helpful. The problems with the Church Growth Movement have to do with the assumption that GodÕs Word is not sufficient, that it needs to be supple-mented with Òcontemporary social and behavioral sciences.Ó In practice, this means changing the churchÑits worship, its self-understanding, and its confessionÑso that it conforms to contem-porary American culture. Marketing techniques turn sinners in need of salvation into con-sumers. The church adapts its practices to attract consumers and seeks thereby to grow in num-bers. Institutes and mega-church workshops and church-growth materials are potential sources of introducing alien doctrines into the life and mission of the Synod. Tragically, the Gospel itself is sometimes compromised, redefined, or treated as secondary. The goal of many Church Growth proponents, to win souls for Christ through the Gospel, is a worthy one. Ironically, many of the Church Growth techniques work instead to undermine the Gospel. Church Growth principles have roots in American revivalism, which suggests that peo-ple have within them the free will to Òmake a decision for Jesus.Ó This implies that gaining new Christians is a human workÑa matter of rhetorical and emotional manipulation, applying the correct techniques, and following the right principlesÑrather than the work of God. Typical Church Growth techniques minimize the Means of Grace, which are GodÕs way of conveying the salvation of Christ, and instead confuse Law and Gospel, mingle the Two Kingdoms, and pro-mote a theology of glory over the theology of the cross. Such things, however sincerely done, undermine the very Gospel they are intended to proclaim. 6 

 

 
Part One The Theological Issues The following statements spell out Biblical principles for genuine evangelism, in which God Himself grows His church by bringing sinners to faith. Therefore, they are a means of assessing the theology and the various practices advocated by the Church Growth Movement. IThe saving presence of God the Holy Trinitythrough the means of grace (Word and Sacrament) is theheart and center of the churchÕs life, worship and growth.¥ The Word of the Gospel of Jesus Christ is the power of God for salvation (John 6:63; Rom. 1:16). ¥ Holy Absolution, as an application of that Gospel, actually bestows forgiveness of sins in JesusÕ name (John 20:21Ð22; Ap. XII). ¥ The Sacrament of Holy Baptism is the washing of regeneration and renewal in the Holy Spirit (Titus 3:5, Matt. 28:19Ð20). ¥ The Sacrament of the Altar is the actual body and blood of our Lord Jesus Christ, under the bread and the wine, given to us Christians to eat and to drink for forgiveness of sins, life and salvation (1Cor. 10:16, Luke 22:14Ð20). ¥ The Gospel and the Sacraments are the distinguishing marks of ChristÕs church on earth and the means by which God the Holy Trinity grants His forgiving and life-giving presence among His people (SC; AC V & VII; Ap. VII & VIII.7; XIV.4; SA III, viii.10). ¥ Our churches confess a clear theology of worship embracing sermon, Sacrament, and prayer. This is not a matter of adiaphora (ACXXIV, Ap. XXIV, XV.42Ð43). ¥ All rites and ceremonies that serve the Gospel purely preached and the Sacraments rightly administered are observed for the sake of faithfulness to the Gospel, and for unity and continuity in the faith (AC XXIV, XXVI.40Ð42; Ap. XV.20; FC SD X.5). ¥ All liturgies, hymns, and agendas used in the churches of our confession are to be doctrinally pure and in accord with the faith of the one, holy, Christian and apostolic church (FC SD RN.10). It follows that spiritual growth does not happen entirely or in part through man-made devices and methodologies. 7 

 

 
Therefore, it is spiritually harmful: ¥ When absolution and the Sacraments of Holy Baptism and Holy Communion are minimized in favor of personal religious efforts, relational concerns or church activities. ¥ When people-oriented social sciences and methodologies subtly dominate the God-centered Means of Grace. ¥ When small-group (meta-church) organization and interaction are considered essential or compete without the public ministry of GodÕs Word and Sacrament. ¥ When Òspiritual giftsÓ are substituted for the Means of Grace as the organizing principle of the church. ¥ When every-busy church activitism is substituted for God-pleasing service in daily Christian vocation. ¥ When programs of Òleadership trainingÓ result in (1) substitution of lay leaders for public min-isters of the Gospel or (2) inadequate training for the proper theological preparation of preachers. IIThe mission of the church is GodÕs mission.¥ In the Divine Service, the corporate worship of the church, the risen Christ publicly nurtures and feeds His people by means of the Word and the Sacraments. All Christian witness in home, church and society flows from and leads to this corporate worship (1 Cor. 10:17, 11:26; Heb. 10:23Ð25; Acts 2:42). ¥ The gifts of the Gospel, forgiveness and life given in Word and SacramentÑare GodÕs own means for evangelizing the lost. (See section III.) This is how Christ builds His church (Matt. 16:18; Eph. 2:20Ð22; Col. 2:19). ¥ God created all peopleÑregardless of sex, race, generation, or cultureÑbut all have sinned and are equally in need of salvation. God desires all to receive in faith the redemption already won for all through His Son, Jesus Christ, and delivered in His Word and Holy Sacraments. ¥ The Holy Spirit through the Holy Scriptures has given us one Gospel for all people in what-ever culture they live (Acts 4:12; Gal. 1:6Ð9). ¥ God has given the church a unique and different message, which the sinful world cannot understand or appreciate (1 Cor. 1 & 2, esp. 2:14). This message must be treasured and pro-claimed so that the Holy Spirit can change the hearts of people. ¥ God has called the community of faith in every place to welcome visitors and inquirers warm-ly and openly. He calls His church lovingly to adapt her outreach to the culture of the hearers without giving up any of the doctrinal and sacramental fullness of the Gospel (Lev. 19:34; Matt. 25:35; 1 Cor. 9:22; Heb. 13:2). 8 

 

 
It follows that the churchÕs mission is to be viewed theologically rather than sociologically. Therefore, it is spiritually harmful: ¥ When an artificial tension is postulated between the churchÕs worship and the churchÕs mis-sion. ¥ When mission is shaped mainly by its attractiveness and friendliness to unbelievers, thus pan-dering to the old Adam. ¥ When secular culture in one way or another controls the shape of the churchÕs mission. ¥ When multi-cultural emphases override the one transcultural mission of the church to all peo-ple, thus promoting a different Gospel for each subculture. ¥ When the decisive criteria for the churchÕs mission become techniques of commercial mar-keting, rhetorical persuasion, statistical success, or external appearances of happiness or har-mony. ¥ When recently popularized small groups (meta groups) are viewed as foundational in mission. [Foundational gatherings, or the Òhouse churchesÓ referenced in Acts 2:42Ð46 were apostle-led gatherings of Word and Sacrament ministry.] IIIPastors are shepherds of ChristÕs sheep calledto feed them with His Word and Sacraments andthus to lead them in the mission of the church.¥ Jesus Christ gave His church the preaching office precisely for the missionary proclamation of the Gospel (Rom. 10:14,15; 2 Cor. 3:6; 4:5; 5:20; AC V & XIV). ¥ God has given pastors to His church to feed His flock and defend it against error. This includes both teaching the pure doctrine, and overseeing the doctrine and life of the community of faith (John 21:15Ð17; 1 Tim. 3:1; 4:13 & 16; Titus 1:5 & 9; 2:1; Heb. 13:7 & 17; AC XXVIII). ¥ The ordination and installation rites of our church specify the real responsibilities of the pas-tor and the promises of God concerning the Holy Ministry. ¥ Since Christ builds His church through the Gospel, the preaching of that Gospel is the highest office or activity in the church and the chief instrument of its mission (Acts 6: 1Ð7, Rom 1:16; 10:14Ð17). ÒPractical and clear sermons hold an audience. The real adornment of the churches is godly, practical, and clear teaching, the godly use of the Sacraments, ardent prayer, and the likeÓ (Ap. XXIV.50Ð51). ¥ In addition to public preaching of the Word, administration of the Sacraments, and confession and absolution, a pastorÕs own responsibilities include teaching, comforting the sick and dying, admon-9 

 

 
ishing the erring, evangelizing the lost, counseling the inquirer, reconciling the alienated, etc. (Luke 15; 1 Tim. 4:16; 2 Tim. 4:5). GodÕs people are a glorious priesthood(priesthood of all believers), which is far greater thanand different from the new idea of Òeveryone a minister.ÓThe public Gospel ministry, in turn, serves this priesthood of all GodÕs people.Therefore, it is spiritually harmful: ¥ When the modern concept Òeveryone a ministerÓ is equated with the priesthood of all believ-ers: a) This denies the true priesthood of all believers, which is exercised not only in worship and prayer, but also in daily vocation (i.e., the work of oneÕs earthly calling, Christian witness in daily life, parental teaching in the home, etc.) (1 Pet. 2:9; Rom. 12:1Ð2); b) It confuses indi-vidual Christian lives with public offices in the church. (Acts 6); c) It can be used to undermine JesusÕ gift of the office of preaching the Word and administering the Sacraments (pastoral office) (Eph. 3:7Ð10, 4:11; 1 Cor. 12:28Ð29 (AC V, XIV, XXVIII [8]). ¥ When congregations or small groups are encouraged to regard fellow lay Christians or church staff personnel as their pastors rather than those men properly trained, qualified, called and ordained to the pastoral office. ¥ When the pastor is viewed as a chief executive officer, administrator, or director whose primary purpose is to train laity to do the real pastoral care. ¥ When it is held that some ethnic groups or small congregations do not need properly educat-ed, called and ordained ministers of the Gospel. ¥ When pastors lord it over their flocks, not giving patient attention to careful instruction and faithful service as ChristÕs undershepherds to His sheep. IVWorship is the center of thechurchÕs life both in this world and in the next.¥ ChristÕs church is the assembly of saints gathered around His Gospel and Sacraments (Eph. 2:20; 4:5,6; Heb. 12:18Ð24; AC VII). ¥ Though ceremonies and rites for such gatherings are not dictated, ChristÕs holy presence and His promised gifts determine both the substance and the reverent style of the Divine Service. ¥ Christian freedom with respect to rites and ceremonies is defined and determined by Scripture and Confessions. In part, our churches retain ancient worship forms for the purpose of teach-ing, order and continuity with the worshipping church universal as our joyful confession of the presence and life-giving treasures of Christ (Ap. VII and VIII, 33; XV, 38Ð39; 44; 51; FC X ). 10 

 

 
¥ Because church fellowship rests on true confession (agreement in the apostolic doctrine), not on an assumed Òfaith in the heart,Ó loving pastoral care in public worship leads a congregation in the practice of close(d) communion (Acts 2:42; 1 Cor. 11:27Ð30). ¥ Worship is first of all GodÕs service to usÑHis giving forgiveness, life and salvation in Christ; only upon receipt of His gifts by faith can worship be said to be our offering to God. ¥ The churchÕs life in its worship is transcultural. The Law and Gospel message of the church is otherworldly and is not a servant to satisfy the felt needs of the world. Rather, felt needs pro-vide an occasion for the clear proclamation of Law and Gospel. It follows that not all humanly devised ceremonies faithfully confess the presence of Christ in worship. Therefore, it is spiritually harmful: ¥ When it is taught that worship is essentially ÒcelebrationÓ rather than receiving the mercies of Christ in His Word and Sacrament. ¥ When man-centered ceremonies replace God-centered worship. ¥ When orders of service are subjectively devised quite independently from orders of worship that are the property of the church universal and that faithfully confess and receive the pres-ence of Christ in His Word and Sacrament. ¥ When the churchÕs preaching, teaching, music and worship are changed to be more like the world in order to be accepted by the world. ¥ When the churchÕs solemn public worship is treated as a matter of experiment and entertain-ment. ¥ When the loving God-given practice of close(d) communion is abandoned for the sake of per-ceived friendliness, inclusiveness in worship and numerical growth. ¥ When so-called ÒlibertyÓ in worship ceremonies, customs and rites leads to orders of worship that compromise our confession (FC X). The Divine Service includes those rites that confess the saving presence of the risen Christ in His Gospel, such as confession and absolution, Law and Gospel preaching, Creed, the LordÕs Supper, prayer for the church universal, etc. (Ap. XXIV). ¥ When music and hymnody used in worship focus principally on human sentiment and emo-tion rather than on the Biblical content of the Christian faith. ¥ When well-meaning pious language is substituted for the historic creeds of the church. 11 

 

 
VThe Lutheran church has a distinct confessional identity.¥ The three Ecumenical Creeds (ApostlesÕ, Nicene and Athanasian) are to be upheld, and ini-tiatives to alter, amend, or replace them with contemporary compositions must be resisted. ¥ The Ecumenical Creeds articulate the faith confessed by the church universal, as opposed to the teachings of heretics and sectarians (FC Ep. RN.3). ¥ Because the language and expressions of the Creeds have been carefully refined, any change in words or phrases may result in distortion or loss of the life-giving truths confessed so clear-ly by the church down through the ages. ¥ When the Ecumenical Creeds are subject to individualized reformulation, they are no longer ecumenical nor are they what they have been for centuries, a tried and true doctrinal standard. ¥ Preaching and teaching provide the opportunity for presenting Lutheran Confessional iden-tity in the contemporary context. ¥ The name Lutheran should be retained among congregations of the Lutheran ChurchÑ Missouri Synod because ÒLutheranÓ signifies not a cultic following of Martin Luther but rather fidelity to Christ and His Word (Preface to the Book of Concord). It follows that Lutheran distinctives should not be eliminated in favor of a generic Christianity. Therefore, it is spiritual harmful: ¥ When the name and confession known as ÒLutheranÓ is replaced by a generic Christian iden-tity, which may include heterodox teaching and practice. ¥ When the name Lutheran is removed from our churches, jeopardizing the visibility of some of the key teachings of our Biblical confession, such as the real presence and compromising conscientious Lutheran pastoral care exercised in the loving Biblical practice of close(d) com-munion. ¥ When a generic Christianity downplays controversial Biblical truths in favor of a least-common-denominator approach to doctrine, practice, and fellowship, thus compromising ChristÕs mis-sion on earth (FC SD X, 5Ð7). ¥ When pastors or congregations presume to change or alter the wording of the Ecumenical Creeds to suit their local circumstances. 12 

 

 
VIThe Òtheology of the crossÓ defines the mission and ministry of the church. ¥ The Holy Spirit uses the ÒfoolishnessÓ of preaching Christ crucified (1 Cor. 1:21) together with Holy Baptism and the LordÕs Supper to build ChristÕs church on earth. ¥ This great treasure of the Gospel of the cross, and it alone, offers the power of God for salvation to all mankind. Any alternate ways to build ChristÕs church are illusory, essentially deny GodÕs Word, and are contrary to GodÕs revealed will (Rom. 1:16; Gal. 1:6Ð10). ¥ The risen Christ has won this salvation, not by what the world would recognize as victory, but by the humiliation, suffering, and defeat of the cross (John 12:23Ð25; John 12:32). ¥ As the Son of God, in taking the form of a servant, humbly hid His majesty in the lowly manger and on the despised cross (Phil. 2: 6Ð11), so He continues His work under the lowly cover of preaching and Sacraments. And just so He draws close to His children in their sufferings and weakness (2 Cor. 12:9Ð10). ¥ As at Pentecost, God built His church with dramatic increase in numbers through the procla-mation of the cross; so in the days of Noah, Elijah, and Jeremiah, He built His church in times of decreasing numbers (1 Pet. 3:17Ð22). ¥ Faithfulness on the part of pastor and congregation includes the work of evangelism, that is, the proclamation of Christ crucified in community and world (1 Cor. 9:16Ð19; 1 Pet. 2:9; 3:15Ð16). ¥ In an unbelieving world, as ChristÕs faithful bride, the church lives under the cross, she may expect contempt, hardship, struggle, and suffering (Matt. 10:19Ð25; Mark 10:28Ð30). It follows that the Òtheology of gloryÓ(the wisdom of the world) misleads the church.Therefore, it is spiritually harmful: ¥ When spiritual life is measured in terms of personal happiness, earthly success and appear-ance, worldly wisdom and human glory (1 Cor. 1:21Ð25). ¥ When behavioral and social sciences are given a shared authority with the Word of God as a measure of spiritual truth. ¥ When it is thought that saving faith can be imparted by human market strategies or that the growth of the Holy Christian Church can be adequately or accurately measured by numbers (Matt. 7:13Ð14; 16:18; Acts 2:47; Col. 2:19). ¥ When a congregation sees itself as necessarily more faithful because it is not growing. Or, con-versely, when a congregation views growing numbers and income as an indication that Christ 13 

 

 
is necessarily building His church. Numbers, large or small, are not a litmus test of the GospelÕs power (Matt. 7:24Ð27). ¥ When anything other than faithfulness by pastor or people to the pure Gospel and Sacraments of Christ is used to measure the ÒhealthÓ of a congregation (1 Cor. 2:2). Part Two The Cultural Issues The Church Growth Movement is an attempt to address the contemporary culture, which has become increasingly sec-ularized and in need of evangelization. The question then becomes, to what extent should the church change its practices to accommodate the culture? Clearly, Christians exist in a par-ticular culture, as do the non-Christians we hope to reach with the Gospel. The church must communicate in a language and in a way that the surrounding culture can understand. On the other hand, following the lead of a secularized culture can only lead to a secularized church. Further complicating the matter is the fact of cultural pluralism. America today embraces many different cultures, so that attempts to appeal to one (for example, affluent white baby-boomers who live in the suburbs) may not appeal to others (African-Americans, Hispanics, rural midwesterners, Generation-Xers). These pluralistic cultures are themselves under assault from the commercial Òpop cultureÓ which reduces all cultural expressions to a homogenized commodity to buy and sell. The Lutheran Church is blessed with a theology that offers a specific, comprehensive frame-work for addressing the relationship between the church and culture. The doctrine of the Two Kingdoms can help us address the cultural issues raised by the Church Growth Movement in a pos-itive way. The Scriptures and the Lutheran Confessions state that the world in essence is essentially good but accidentally evil. (The Confessions utilize Aristotelian terms to describe both ÒessenceÓ and ÒaccidentÓ). Original sin is not of the nature or essence of man (FC SD I.55Ð58). Therefore, the earth is the LordÕs. In LutherÕs two-kingdom paradigm, the kingdom of power is where God oper-ates as the Creator. It is not the world of Satan. Both Christians and non-Christians co-exist in the kingdom of power. IThe Lutheran Theology of the Two Kingdoms teachesthat God reigns in all cultures, but that the church is to beruled by the Word of God alone, and not by the culture.14 

 

 
¥ The Two Kingdoms are defined as the Kingdom of Power, which God rules today by virtue of His creation, and the Kingdom of Grace, which Jesus Christ rules today by virtue of His redemption. ¥ GodÕs earthly kingdomÑor ÒKingdom of the Left HandÓ or ÒKingdom of PowerÓÑincludes all persons in the world whether they are Christians or non-Christians, and remains subject to GodÕs Law, His created orders and His providential care. ¥ GodÕs spiritual kingdom or ÒKingdom of the Right HandÓ or ÒKingdom of GraceÓÑincludes only those persons who have been given faith in Jesus Christ by the power of the Holy Spirit, are thus under the Gospel. ¥ GodÕs earthly kingdom is subject to human reason, cultural dynamics, and scientific laws. GodÕs spiritual kingdom is subject only to His Word. Both kingdoms belong to God (AC and Ap., XIV, XVI, XXVIII). ¥ God is active in His earthly kingdom, for both Christians and non-Christians, through human vocationsÑthe family, citizenship and the workplaceÑin order to provide our daily bread and other needs of this life. ¥ Christians are citizens of both kingdoms: the earthly kingdom by birth and the spiritual king-dom by rebirth in Baptism. ¥ Christians exercise their citizenship in the earthly kingdom in their vocation and in the spiri-tual kingdom in the life of the church. ¥ Christians are to be in the world, but not of the world (John 17:15Ð18). ¥ The Two Kingdoms are not to be confused or mingled with each other. ¥ The church is not to imitate the culture. Nor must individual Christians think they must cre-ate some separate Christian culture or attempt to conquer the world for Christ. God already reigns, even in the most secular culture among those who do not know Him. ¥ The church, as a supernatural institution present in the world and called into being solely by God, is distinct from the culture, even as its members are constructively engaged in the culture through their vocations. It follows that the culture is not to set the agenda for the Church. Therefore, it is spiritually harmful: ¥ When the church changes its teachings to follow prevailing cultural trends. ¥ When theology is determined by cultural considerations rather than by the Word of God. ¥ When worship is shaped not by theology but by currently popular styles. ¥ When Christians ignore their responsibilities to serve their neighbors and to apply GodÕs moral 15 

 

 
law in the cultures in which God has placed them. ¥ When Christians believe that only Òchurch workÓ is a valid way of serving God, so that they neg-lect their earthly vocations. ¥ When the church is operated as a purely secular corporation, with the pastor functioning as the ÒC.E.O.,Ó the elders being reduced to a Board of Directors, and the congregation treated as workers, all organized according to a business plan to market a product. ¥ When the ÒPriesthood of All BelieversÓ is taken to mean Òevery member a minister.Ó This view denigrates the secular vocations (in implying that everyone ought to be engaged in ministeri-al functions to serve God, as if their existing callings were not equally spiritual in GodÕs sight). It also can be used to denigrate the pastoral vocation (in implying that everyone can do what the pastor has personally been called to do). IIAmerican culture offers many blessings,but it currently includes features that can undermine the faith.¥ The American legacy of religious and political freedom, economic prosperity and technolog-ical progress is a great blessing from the hand of God. ¥ Though God continues to work in todayÕs secular culture, many of our cultural problems can be seen in terms of human rebellion against GodÕs kingdom. ¥ Certain thought-patterns in American culture, however appropriate in the earthly kingdom, can raise problems when brought into the spiritual kingdom of the church. ¥ The American philosophy of pragmatism aims only at quantifiable results, assuming that the desired outcomes can be produced when the barriers are removed. Such a viewÑconcerned only with the question ÒDoes it work?ÓÑoften neglects issues of objective truth and the radical consequences of the Fall. ¥ American culture is often oriented to hedonism, which makes human pleasure the highest pri-ority. This view caters to our sinful flesh. ¥ American culture is influenced by utilitarianism, which evaluates ideas and principles in terms of their usefulness. This view is human-centered and, when applied to moral decisions, rejects the absolutes of GodÕs Word. ¥ American culture promotes subjectivism, which evaluates knowledge and values on the basis of personal inner feelings. This view neglects the objective truths ordained by God. ¥ Americans are often consequentialists, believing that the end justifies the means. This view jus-tifies negative behavior in the name of an ultimate good, a position that rationalizes sin and violates GodÕs Law. ¥ TodayÕs postmodern culture denies that there are any absolutes. Truth is relative; morality is 16 

 

 
relative; and religion is nothing more than a privatized, interior meaning-system with no con-nection to transcendent realities. It follows that adjusting the churchÕs practice to appealto todayÕs American culture, as advocated by the Church Growth Movement, will be particularly problematic.Therefore, it is spiritually harmful: ¥ When the ÒsuccessÓ of a particular church is assumed to consist in quantifiable results, such as its budget or its number of new members. ¥ When pragmatic or utilitarian considerationsÑhowever helpful in their sphere assume an authority over that of GodÕs Word. ¥ When worship is shaped by the hedonistic desire for entertainment. ¥ When subjective religious experience takes the place of the Word and the Sacraments. ¥ When certain doctrinally-based features of the churchÑits liturgy, hymns, moral stances, the-ological teachings, or culturally unpopular practices (such as close[d] communion and refusal to ordain women)Ñare construed as barriers that need to be eliminated for the church to grow. ¥ When it is assumed that the church grows through the application of principles, prescriptions, programs and other human actions, as opposed to the work of the Holy Spirit in the Means of Grace. IIICultural pluralism does not mean cultural relativism; rather, it means that the church has the opportunityto reach out to human beings in all of their God-given diversity.¥ Though America has its distinct cultural qualities, America is also a land of cultural pluralism. There have always been many different cultures that constitute America, and the rise of immi-gration and the acceleration of generational differences are rapidly increasing our cultural diversity. ¥ The various cultures of the world and within this country experience GodÕs manifold blessings in His earthly kingdom, even though these cultures are tainted by sin. ¥ Folk cultures of every kind, with their traditional values and ethnic identities, are being under-mined by a homogenous popular culture, which has its origins in mass technology and eco-nomic consumerism. ¥ Whereas the music, customs, and other artifacts of ethnic cultures transmit and preserve com-17 

 

 
munity values, artifacts of the pop culture exist to be bought and sold to the largest possible market. ¥ The pop culture favors products that entertain, that do not demand thought or effort on the part of its audience, and that satisfy the subjective tastes of the buyers. ¥ The pop culture also is eroding the high culture, the realm of human achievement, education, and expertise. Quality music, literature and art are giving way to the shallowness of pop music, soap operas and computer games. ¥ The fact of cultural diversity does not mean that truth or morality are relative; rather, all cul-tures are limited in their knowledge, tainted by sin, and are in need of the transcendent truths of GodÕs Word. ¥ Christ died for all peoples. The same Gospel is for all the world (Acts 1: 8). ¥ GodÕs Word is not culturally-specific nor culture-bound. Christianity is for Òevery tribe and lan-guage and people and nationÓ (Rev. 5:9). ¥ The historic church, unified in all of its diversity in the one Lord Jesus Christ, embraces every time, extending back through history, constituting a communion of all the saints who still wor-ship their Lord in heaven. ¥ The Christian churchÑwith its universal claims, its liturgies that have transcended times and places and nationalities, and its message that continues to change the hearts of people in every nation, tribe and languageÑis the one genuinely multi-cultural institution. It follows that, in a climate of cultural diversity, the church must recover its universality. Therefore, it is spiritually harmful: ¥ When the church emulates the commercial pop culture at the expense of traditional Biblical practices. ¥ When the transient styles of pop music drive out classic hymns and liturgies that have withstood the test of time. ¥ When church practices are judged by their entertainment value, rather than by their Scriptural faithfulness. ¥ When different messages are devised for different cultures or sub-cultures. ¥ When the church is divided upon cultural or generational lines, violating the unity of diverse peoples in the Body of Christ (Gal. 3:28; 1 Cor. 12:12Ð31). ¥ When the church, attempting to blend into a homogenized culture, does not affirm its unique identity. 18 

 

 
¥ When a congregation aims at an undifferentiated, generic Christianity, rather than taking its distinct place as the Holy Christian Church in a diverse religious landscape. ¥ When the church attempts to appeal to only one segment within the congregation, thereby dividing GodÕs people against each other. ¥ When the cultural range of the church is narrowed by adapting to a single, momentary cul-tural expression (such as that of white, middle-class baby-boomers) that will soon pass away. ¥ When Christians become culturally parochial, neglecting missions and outreach to people dif-ferent from themselves. ¥ When the church changes with each prevailing culture and with every new generation, there-by losing its catholicity, pitting cultures and generations against each other, and, ironically, los-ing its relevance to any culture. When to Follow the Culture and When to Counter the Culture Christians are to be engaged in their cultures, being Òin the world, but not of the world,Ó acting in their vocations as parents, citizens and workers. At the same time, the spiritual kingdom, found in the church, is to be separate from the world, governed not by human reason nor by human power but solely by the Word of God. Matters of culture are susceptible to change, revision and sociological applications (under GodÕs Law). Matters of theology, on the other hand, are subject to GodÕs Word alone, and may not be altered for cultural considerations. Community dynamics are cultural Churches should be sensitive to their local cultures. The value placed upon ÒfriendlinessÓÑand the different ways of expressing it from culture to cultureÑshould be appreciated. Other local customs should be respected and used as means of outreach into the community. Demographic research and other information about the community can be helpful in the process of church planting and evangelism. Social issues, particular needs of people in the congregation, and cul-tural problems should also be the concern of the local church. Worship is intrinsically theological The churchÕs worship is the worship by the baptized, those who are gathered in the name of the Holy Trinity. The churchÕs worship is not primarily for outreach to unbelievers. How the church worships should be determined according to its theology, not according to human desires, popu-lar tastes or cultural trends. Though certain practices in worship are adiaphora, those too are matters of theological empha-sis, not cultural accommodation. Though changes in worship are sometimes necessary so that wor-shipers can better understand its significance, they are to be done in a theological way. The development of liturgies and hymns is a complex process, requiring scholarship, in-depth 19

 

 
theological analysis and musical expertiseÑas evidenced in the SynodÕs new hymn book project. Over the course of this ten-year project, the LCMS has the opportunity to reconcile the varying claims of the traditional and the contemporary, and other controversies. It is to be hoped that the new hymnal will be adopted by all of our congregations, thereby restoring Scriptural and confes-sional coherence in worship. Communication is cultural Language, thought-forms and ways of thinking change from culture to culture, and in a single culture over time. Churches must communicate the unchanging truths of GodÕs Word in a way that they will be understood. But because the Christian church is bound to GodÕs Word, the focus will be on languageÑ specifically, GodÕs language in ScriptureÑwhich is the substance of our liturgy, our preaching, and our teaching. Preaching is theological A sermon must always be the proclamation of the Law and the Gospel, in which God Himself promises to work in a powerful way. It is being said by some Church Growth proponents that Òpeople donÕt want to hear about sinÓ; they want a more positive, affirming message that builds up their self-esteem. This approach eliminates the Law. Since Òself-esteemÓ theology encourages faith in oneselfÑrather than in ChristÑit also eliminates the Gospel. Another motif of Church Growth homiletics is that people want Òpractical Biblical guidelinesÓ for everyday life, instead of heavy-duty theology. The most popular sermons, therefore, will draw principles from the Bible about practical issuesÑsuch as how to manage money, how to handle family problems, and how to avoid stress. Such sermons, in one sense, are all ÒLaw,Ó but they man-age to water down the Law so that it seems easily achievable, a matter of self-help rules, rather than the demands of a righteous God. Such sermons, however popular, can never bring anyone into faith. Certainly, the Scriptures give guidance for life, and the Third Use of the Law has an impor-tant function in the Christian life. But pastors must be very careful to avoid the cultural tempta-tion to preach sermons that are merely Òtherapeutic,Ó as opposed to bringing their listeners to repentance, through the Law, and to faith, through the Gospel of free forgiveness through the death and resurrection of Jesus Christ. Technology is cultural The advance of the Reformation was greatly aided by the invention of the printing press, the technological innovation that made it possible for everyone to own and to read the Bible. By the same token, other technological developments should be gladly embraced by the church as ways to help fulfill its mission. The LCMS was a pioneer in using radio and television to spread the Gospel. Today, the 20

 

 
Internet and other information technologies hold great potential for use by the church. We can agree with Church Growth experts on such things as the need for plenty of free park-ing, which is merely an acknowledgment of the importance of transportation technology in con-temporary American culture. Teaching is theological If there are no moral absolutes, if GodÕs Word is not objectively true, if religion is no more than a private, interior consolation with no reference to a transcendent, universal realityÑas todayÕs culture tends to believeÑthen Christianity is completely invalid. The teaching of the church, in this cultural climate, must be more thorough, more intentional, and more wide-rang-ing than ever. The Great Commission says to Òmake disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything I have commanded you.Ó (Matthew 28: 19) The Greek word for ÒdiscipleÓ includes the sense of being a student; the text is rigorously sacramental, emphasizing both Baptism and ChristÕs real presence in the church; and it stresses the necessity of teaching ÒeverythingÓ in GodÕs Word, as Jesus said: ÒIf you continue in My Word, you are truly My disciples, and you will know the truth and the truth will make you free.Ó(John 8:31Ð32) The key to how well the church thrives in todayÕs culture is surely in how well and how thor-oughly the church teaches. This is not a time to cut back church membership classes to one Saturday afternoon, as some are doing. This is not a time to turn Bible classes and the Sunday School into Òsharing times,Ó rather than training in GodÕs Word. This is not a time to minimize doctrine, morality and discernment of error. Rather, the church must pay new attention to cate-chesis, not only of young people and new members but of the whole congregation struggling to live as Christians in a non-Christian culture. 21

 

 
Lutheran Evangelism in American CultureThe church grows in numbers through evangelism, when unbe-lievers hear the Good News of Jesus and receive the gift of faith. This is the work of the Holy Spirit operating through the Means of Grace. Calling into question certain features of the Church Growth Movement should by no means lessen our churchesÕ commitment to evangelize the lost. The Reformation under the leadership of Martin Luther emphasized how God provides the growth of His church through the Word and the Sacraments. ÒThe Holy Spirit does not come without the Word,Ó he wrote, Òbut He wants to come through the harp, that is, through meditation on the Word or through the voices of father, mother, or others. Otherwise, the devil comesÓ (Stl. 2:263). Luther was so convinced of the power of the Spirit working through the Word that he explained the meaning of the Third Article of the ApostlesÕ Creed in those terms: ÒI believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Spirit has called me with the Gospel, enlightened me with His gifts, sanctified and kept me in the true faithÓ (SC, Third Article). The Lutheran Confessions emphasize what causes true growth. Speaking of the Gospel and the Sacraments, the Augsburg Confession says, ÒThrough these, as through means, He [God] gives the Holy Spirit, who works faith, when and where He pleases, in those who hear the GospelÓ (AC V). In America, The Lutheran ChurchÑMissouri Synod from the beginning was evangelistically-minded, emphasizing how God provides growth in the church through Word and Sacrament. C. F. W. Walther, one of the key founders and the first president of the LCMS, wrote, ÒA congregation should do its share that the Gospel may be brought to those sitting in darkness and the shadow of death . . .Ó11 Reflecting upon our SynodÕs past and future, a pastor said over forty years ago, ÒIn addition to the responsibility of keeping safe every soul in the church for the Lord Jesus, the church also has the responsibility to conduct an effective soul-winning program.Ó12 God has truly blessed The Lutheran ChurchÑMissouri Synod as we have used His Word and Sacraments. We now have more than 2.5 million members in more than 6,000 congregations and students in more than 1,000 schoolsÑthe largest parochial school system of all Protestant churches. We have two seminaries that are preparing men of God who proclaim the clear Word of God. Today our Synodical president, Dr. A. L. Barry, is encouraging our entire church body to ÒTell the Good News About JesusÓ in the years 2000 to 2010. He put it this way at the SynodÕs 1998 convention: ÒAs we move into the final years of this present century, and the opening years of the next, we are going, with great zeal, to reach out to those around us who do not know Jesus Christ and the Good News of His salvation. And we are going to do it with untiring vigor in the Lord.Ó The Synod in convention wholeheartedly adopted the outreach emphasis of ÒTell the Good 22 

 

 
News About Jesus.Ó There could not be a better theme and motive for a church body that believes and practices that God causes His growth through the means that He has given us, the Word and Sacraments. These means do, in fact, bring people to faith, as they have for centuries. Dire warnings that churches will ÒdieÓ unless new and questionable methods are employed cast doubt upon GodÕs faithfulness and His active work in bringing sinners to Himself. We do not need anything new or unique to cause growth; God can and will grow His church by the means God has given the church. ConclusionTell the Good News About Jesus!Apostles, pastors and people have been doing that ever since Pentecost. When persecution scattered the first believers, Òthose who had been scattered preached the word wherever they went.Ó (Acts 8:4) This has been the consistent pattern also in The Lutheran ChurchÑMissouri Synod. Blessed by God with fidelity to His saving Word and dedication to His mission for more than 150 years, our passion continues to be ÒTell the Good News About Jesus!Ó To be practical, that comes down to you in your daily life within the home and society, and to your local congre-gation as the church in the world. Pastors and congregation leaders should jointly study this report, seeking to bring their congregationÕs worship life and outreach into harmony with Scripture and our Lutheran Confessions. Then out of loyalty to Christ and love for the lost, each congregation must explore new opportunities to tell the Good News, asking such questions as: ¥ How can we bring the secular world to the church without secularizing the church? ¥ What opportunities do we have to Òteach (all nations) all thingsÓ in our community? ¥ What classes can we offer our community, and in what new locations that will reach the hearts and lives of people with the Gospel? ¥ How can we train members to be sponsors for inquirers, accompanying them to adult catechetical classes and serving as mentors in Christian faith and life? ¥ What locations in our community lend themselves to distribution of Christian tracts, books and literature? ¥ How can we develop and publicize a web site for our church that is not only attractive, but also informative and invites contact with us? ¥ How can we strengthen our members as royal priests in their daily vocations, demonstrating Christian virtue 23 

 

 
in a culture growing increasingly godless and wicked? ¥ How can we build relationships between our members to assist each person in his/her voca-tion and to strengthen marriage and the family? ¥ How can our worship publicly confess the unseen reality of the presence of the Holy Trinity among us, with all His life-giving gifts of forgiveness, life and salvation? There are countless ways to get the attention of people outside of the church so that they will hear the Gospel. We can convert no one. The Spirit of God does that. What we can do is our best to bring the greatest numbers possible into contact with GodÕs Word and Sacraments. These Means of Grace are at the heart and center of a Lutheran understanding of the growth of ChristÕs church. From the weekly gathering around the pulpit and altar, GodÕs baptized people go forth each week to serve Him in their daily lives. Refreshed and renewed by His Word and Supper, they bear His Word in their hearts and on their lipsÑand that Word will not return void. All those who hear and believe also will be gathered into ChristÕs church in earth and heaven. This is our conviction in The Lutheran ChurchÑMissouri Synod. And so GodÕs mission continues among us and through us: Tell the Good News About Jesus! Recommendations In light of these theological and cultural considerations of the Church Growth Movement, the following recommendations are made: 1. That the President of the Synod share this study with other Synodical entities, including doc-trinal reviewers. 2. That district presidents, members of boards and commissions, and others who supervise Synodical programs, auxiliaries and RSOs consider the issues raised in this report as they plan programs and documents for use within the church. 3. That pastors use this report in their studies within their circuits and districts, and as they serve their congregations in their ministries. 4. That congregations of The Lutheran ChurchÑMissouri Synod work towards a greater unity in their worship through the use of Synodically-approved hymnbooks and liturgies. 5. That congregations commit themselves to the work of evangelism, trusting in the power of GodÕs Word, rather than in humanly-devised systems. 24

 

 
Members of the Church Growth Study CommitteePastor Phill Andresen Immanuel Lutheran Church Spirit Lake, Iowa Pastor Jack Baumgarn Trinity Lutheran Church St. Francis, Minnesota Pastor John Domsch Hope Lutheran Church Topeka, Kansas Dr. Robert Kuhn First Vice-President, LCMS Saint Louis, Missouri Dr. Charles Manske President Emeritus Concordia University Irvine, California Professor Kurt Marquart Concordia Theological Seminary Fort Wayne, Indiana Dr. Dale Meyer Lutheran Hour Speaker St. Louis, Missouri Pastor Harold Senkbeil Elm Grove Lutheran Church Elm Grove, Wisconsin Dr. Gene Edward Veith Concordia University Mequon, Wisconsin Dr. Richard Warneck Concordia Seminary Saint Louis, Missouri Pastor Kenneth Wieting Luther Memorial Chapel Milwaukee, Wisconsin 25

 

 
To Address the Church Growth Movement 1995 St. Louis Convention Resolution Ð
Overtures 
(CW, pp. ) Whereas, Holy Scripture teaches, ÒSo then faith comes by hearing, and hearing by the Word of GodÓ (Rom. 10:17). And again, our God says: ÒAs rain and snow come down from heaven . . . so will My word be that I speak. It will not return to Me empty but it will accomplish what I want and achieve what I had in mindÓ (Is. 55:10Ð11). And again, ÒHe saved us, not because of any righteous works which we have done, but because of His mercy. He saved us by the washing in which the Holy Spirit gives us a new birth and a new lifeÓ (Titus 3:5). And of the Holy Supper our Lord Jesus says concerning His own body and blood, ÒTake, eat, É My body given for you É Drink É My blood, poured out for you for the forgiveness of sinsÓ (Matt. 26:26Ð28; Mark 14:22Ð24; Luke 22:19Ð20; 1 Cor. 11:23Ð25); and Whereas, Martin Luther, therefore, taught us that there is only one way in which people are both brought to faith in Christ and caused to grow in this faith, namely: Òthe Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith. In the same way He calls, gathers, enlightens, and sanctifies the whole Christian church on earthÓ (SC II 6). And, also in the Augsburg Confession we confess: ÒIn order to obtain such faith God instituted the office of the ministry [German: das Predigtamt], that is, provided the Gospel and the Sacraments. Through these, as through means, He gives the Holy Spirit, who works faith, when and where He pleases, in those who hear the GospelÓ (V 1, emphasis added); and Whereas, Some Church Growth materials and practices are a denial of the efficacy of the Means of Grace, e.g., reliance upon principles, programs, processes, and contemporary social and behavioral sciences to produce numerical growth in the church (Evangelism and Church Growth, CTCR 1987; pp. 40Ð42); and Whereas, Some Church Growth materials and practices suggest that numerical growth in the church depends upon the proper discovery, development, and employment of Òspiritual giftsÓ (Evangelism and Church Growth, CTCR 1987; pp. 43Ð44); and Whereas, In much of Church Growth materials, as well as in actual practice, there is a con-fusion of the Priesthood of All Believers with the Office of the Holy Ministry, e.g., the pastor as manager and organizer, a misunderstanding of the Call, and a misunderstanding of Christian vocation (Evangelism and Church Growth, CTCR 1987; pp. 42Ð43); and Whereas, The Church Growth Movement often promotes worship forms and practices which focus the worshipper on his feelings and experiences as evidence of GodÕs grace rather than on the objective and gracious work of God delivering His forgiveness of sins for ChristÕs sake through Word and Sacrament, as found, for example, in the historic liturgy of the Lutheran Church (Evangelism and Church Growth, CTCR 1987; pp. 41Ð42); therefore be it Resolved, That circuit and District pastoral conferences, District staffs, and congregations of Synod be urged to study the CTCR report Evangelism and Church Growth, the report from The 26

 

 
Standing Committee for Pastoral Ministry titled Toward a Theological Basis, Understanding and Use of Church Growth Principles in The Lutheran ChurchÑMissouri Synod, as well as other resources which critically examine the Church Growth Movement, e.g., ÒChurch GrowthÓ As Mission Paradigm: A Lutheran Assessment by Kurt Marquart, and Dining with the Devil: The Megachurch Movement Flirts with Modernity by Os Guiness; and be it further Resolved, That congregations, Districts and entities of the Synod which are using Church Growth materials and practices examine them carefully and use them with proper discernment; and be it further Resolved, That the Lutheran Witness, Reporter and other publications of the Synod report on the errors in some Church Growth materials and practices and also in fairness show how some materials and practices may be used in the service of the Gospel and the advancement of the Kingdom; and be it further Resolved, That the President of the Synod consider appointing a committee to study and address how the truth of the Scriptures and the Lutheran Confessions might be clearly pro-claimed in light of the Church Growth Movement and the influences of American culture and pluralism; and be it finally Resolved, That the findings of this committee, if appointed, be shared with all of the Synod as soon as possible. 27 

 

 

Notes 1. Toward a Theological Basis, Understanding and Use of Church Growth Principles in The Lutheran ChurchÑMissouri Synod, Prepared by The Church Growth Strategy Task Force of the Standing Committee for Pastoral Ministry (St. Louis: Board for Higher Education Services, The Lutheran ChurchÑMissouri Synod, 1991); Evangelism and Church Growth (St. Louis: The Commission on Theology and Church Relations of The Lutheran ChurchÑMissouri Synod, 1987). 2. C. Peter Wagner, Win Arn, and Elmer Towns, eds., ÒA Glossary of Church Growth Terms,Ó Church Growth: State of the Art (Wheaton, Ill.: Tyndale, 1986), p. 284. 3. Kent R. Hunter, Foundations for Church Growth (New Haven, Mo.: Leader Publishing Company, 1983), p. 23. 4. Hunter, Foundations, p. 29. 5. Ken Sidey, ÒChurch Growth Fine Tunes Its Formulas,Ó Christianity Today (June 24, 1991), p. 45. 6. Donald McGavran, Understanding Church Growth, third edition, revised and edited by C. Peter Wagner, (Grand Rapids: Eerdmans Publishing Company, 1990). 7. Sidey, p. 46. 8. C. Peter Wagner, Your Church Can Grow (Ventura, Calif.: Regal Books, 1976), p. 58. 9. Carl F. George, Prepare Your Church for the Future (Tarrytown, NY: F. H. Revell, 1991), p. 41. 10. Kent R. Hunter and David L. Bahn, Confessions of a Church Growth Enthusiast (Lima, Ohio: Fairway Press, 1997). 11. C.F.W. Walther, The Proper Form of an Evanglical Lutheran Congregation Independent of the State, translated by J.T. Mueller (St. Louis: Concordia Publishing House, Reprinted 1987), Thesis 65, p. 185Ð186. 12. Carl Gaertner, The Means of Grace in an Effective Church Program in Volume III of The Abiding Word (St. Louis: Concordia Publishing House, 1960), p. 415. 28