INTRODUCTION

     Perhaps the greatest internal threat facing the Lord’s Church today can be summed up in one word - CHANGE.  Instead of being content with our plea to restore distinctive New Testament Christianity, some want to change the Church to become more like the denominational world around us.  Such proposed changes are seen in the role of women, music in worship, the style and emphasis in preaching, attitudes toward Bible authority, the place of baptism for the remission of sins and the work of the Holy Spirit.

     During the days of the judges, Israel wanted a king to be “like all the nations” (I Samuel 8:5).  God told Samuel that their proposed change was not a rejection of him, but a rejection of the ruling authority of God (v. 7).  In like manner, many of the changes being advocated today represent a repudiation of the authority of God seen in the distinctive nature of the New Testament Church.

     “Change agents” today have three options, according to Alan Highers, writing in The Spiritual Sword (2).  First, they can leave the church.  When it is clear that the leadership in a given congregation will not allow their proposed changes, they can identify with an established denomination where such changes are already accepted.  Second, they can stay and continue to undermine the church.  This is the insidious “termite” approach which eats away at the fabric and foundation of the church until it crumbles into denominationalism.  Or, third, they can leave and form a “Community Church,” which is “loosely affiliated with the Church of Christ,” where they can institute their change agenda. 

     This lesson will explore the third option - the establishment of Community Churches, or what has been called “The Community Church Movement”.

  I. THE CHARACTERISTICS OF THE MOVEMENT.

    A. Descriptions of the Community Church.

        1. John Ellas is quoted in The Christian Chronicle as saying that
            indicators such as “being less tradition-laden, freer in using new 
            methods, not having a typical schedule of three services a week and 
            often meeting in multi-purpose facilities” characterize Churches of 
            Christ moving toward a community church model (Adams, 20).

       2. In the same article, Mac Lynn said that churches following the trend
           demonstrate “a desire to distance themselves from the stereotype 
           generally recognized as ‘Church of Christ’.  They will be less rigid on 
           the points of doctrine which have been defining marks of Churches 
          of Christ - worship style, preaching style, cooperative work with 
          denominational bodies.  They are a new generation of church just in 
          the stages of birth” (20).
 

        3. E. Claude Gardner, in the December, 1977 issue of the Gospel
            Advocate quotes J. Ralph Shotwell, who said, “A Community 
            Church is one that seeks to be inclusive rather than exclusive.”  
            Gardner adds, “The members come from any and all denominations, 
            and a person is free to believe whatever he chooses.  Biblical 
            authority is not the standard.  A belief in the special influence of the 
            Holy Spirit does exist” (26).

        4. “The cardinal rule among them [Community Churches] is to appear
            non-traditional.  They are characterized by a casual dress code, 
            ‘contemporary’ music, non-distinctive public speech which 
            endeavors to focus the attention of the assembly on a 
            celebration-type atmosphere, interdenominational acceptance, small 
            group orientation, personal testimonies, praise teams, and in their 
            beginning stages a brazen acceptance of financial support from the 
            churches they intend to take over” (McDade 81).

    B. Features of the Community Church.

        1. Alan Highers lists the following as features common to most
            Community Churches:

            a. Contemporary music and what might be called “upbeat worship.”

            b. Eliminating or diminishing the name “Church of Christ.”

            c. Casual emphasis in worship, both in style and dress.

            d. Different kind of leadership model than “authoritarian” elders.

            e. Praise teams and entertainment orientation in worship.

            f. A greater emphasis on “self,” including one’s own feelings and
               emotions.

            g. De-emphasis on doctrine and the restoration plea.

            h. Less contact and fellowship with mainline churches of Christ.

            i. Division of existing congregations in order to implement the
               “community” model.

            j. A market-driven program, i.e., striving to provide what people
               want or what they are seeking (Highers, 2-3).

        2. Not all of these features are found in every “Community Church,”
            but these are generally seen throughout this movement.

  II. THE CREATION OF THE MOVEMENT.

    A. The movement began in the 1800's and continues today.

        1. Some Community Churches existed in the 1800's and there were
            more than 1,000 in the early 1900's.

        2. They were first organized into a national organization in 1923, called
            the Community Church Workers of America, and became the 
            International Council of Community Churches in 1950.

        3. Today, the movement includes about 400 churches with a
            membership of between 250,000 to 500,000.  About one-third are 
            outside the United States, primarily in Africa (Gardner, 26).
 

    B. Various reasons can be given for the creation of this movement.

        1. These churches were in response to a variety of needs:
            “over-churching, particularly in rural America, with its attendant and
            economic staff problems; also restrictive denominational machinery 
            that fed the desire for self-determination; laity activism; women’s 
            concerns; and a hunger for a relevant and unifying religion” 
            (Gardner, 26).

        2. However, from the outset, these churches came under criticism. 
            Roy Lanier, Jr., quotes a statement from a 1928 issue of the Gospel 
            Herald: “If there is any organization which wears the name ‘church’ 
            without deserving it, it must be the community church.  It stands for 
            anything or nothing, just as the likes and dislikes of the people may 
            happen to be.  The big idea of the movement is to get together.  
            There is no thought of pleasing God, but every effort is made to 
            please the people to get them to stick together” (Lanier,28). 

        3. Today, any congregation may affiliate with the national organization
            by subscribing to its principles and making an offering of $365.  
            “The Council welcomes all ecumenically-minded and 
            freedom-affirming communities of faith” (Gardner 9).

    C.  Current Community Churches.

        1. Willow Creek Community Church.

            a. Began in 1975 in a rented theater in Palatine, Illinois with 125
                people.

            b. Today is located on 120 acres in South Barrington, Illinois, a
                northwest suburb of Chicago, with some 20,000 in attendance.

            c. Began following a neighborhood survey by its minister, Bill
                Hybels, to assess the felt needs in the community and determine
                why people did not “do church”.

            d. The Willow Creek Association was formed in 1992 to help form
                mega churches attracted to the Willow Creek model.

            e. Even members of our own fellowship have endorsed this model. 
                Gary Holloway and Michael Weed presented a paper in May, 
                1995, in which Willow Creek was offered as a viable alternative
                 to the New Testament pattern (Choate, 15-16).

        2. Saddleback Valley Community Church.

            a. Began in 1980 in Lake Forest, California by Rick Warren and his
                family.

            b. Today, it has 16,000 in weekend worship services and lists
                11,200 as active members.

            c. Warren’s book, The Purpose Driven Church, has become the
                textbook for the movement.

            d. Membership requirements at Saddleback: 1) A personal
                commitment of faith in Jesus Christ for salvation, 2) baptism by 
                immersion as a testimony of salvation, 3) completion of Church’s 
                membership class, and 4) a commitment to abide by the 
                membership covenant (Ferguson, 4).

        3. Cordova Community Church.

            a. The Commercial Appeal (Memphis, Tennessee) states that the
               Cordova Community Church “describes itself as a self-governing, 
               Bible-believing and teaching church, loosely affiliated with the 
               Church of Christ” (Hixson, 1).

            b. The newspaper article continues to say that this is “a new group,
                with a new vision, and a new horizon.”  It features “a 
                contemporary, informal worship style” designed to attract more
                of the younger generation (1).

        4. Community Church of Christ.

            a. Founded in Hendersonville, Tennessee, in 1991.

            b. Ray Waddle, in The Nashville Tennessean, reported that this
                church caused waves in the church community by using recorded 
                instrumental music in its Easter Sunday service (Waddle,1).

            c. Waddle said that most of their members considered the music
                issue to be a “non-issue,” while some left over the issue and are 
                attending other congregations (Waddle, 7A).

  III. THE CHANGES IN THE MOVEMENT.

    A. Changes in the Name to Appear Non-denominational.

        1. The greatest church growth in recent years has been in independent
            churches, that is churches without any denominational affiliation.  So,
            many churches are dropping any names that tie them to mainline 
            groups.

        2. In The Nashville Tennessean, editor Ray Waddle quotes Mark
            Norris of River Oaks Community Church: “We surveyed folks all 
            over Rutherford County about what they liked and didn’t like about 
            church.  Something that came back crystal clear was that people 
            have preconceptions about two church groups - Baptists and
            Church of  Christ” (Waddle, 1A).

        3. The same article quoted Joseph Walker: “Denominations tend to put
            people in a box and people of the millennium want to experience 
            God without restraints.”

        4. Clearly, such is a marketing tool used to connect with a new wave of
            believers turned off by the church of their parents’ generation.

        5. It is true that “church of Christ” is not the only biblical designation
            that could be used.  However, there is no Scripture for 
            “community.”  And, how does  one improve on a designation that 
            says “the church that belongs to Christ”?

        6. Someone says, “Yes, but as soon as you put the name ‘Church of
            Christ’ in the Yellow Pages it becomes denominational.”  That is 
            possible.  But it is just as possible with “Community Church.”

    B. Changes in the Worship to Appear Contemporary.

        1. The Willow Creek Community Church has replaced the choir with a
            pop singer, and the organ with a 10-piece rock band.  The music 
            ranges from “rock to jazz to country to classical” (Ferguson, 5).

        2. For some Community Churches the lively contemporary worship
            clashes with the contemplative observance of the Lord’s Supper.  
            So, in order not to disturb the Sunday “celebration,” the Lord’s 
            Supper is observed on a weekday.

        3. Most of these churches use dramatic skits, special lighting, mood
            music, etc., in an effort to appeal to the emotions of the crowd.

        4. The “sermons” are light on theology but rich in love, mercy and
            compassion.  Lessons are designed to make you feel good, not to 
            convict you of sin.

        5. Their advertising promotes this contemporary worship style (North
            River Community Church/Saddleback examples).

    C. Changes in the Mission to Appear Purpose Driven.

        1. Rick Warren in The Purpose Driven Church stresses that the Community Church model places a priority on missions (reaching the lost) rather than on maintenance (serving the saved).

        2. But, most of these churches have a very limited missions focus: the
            younger generation of the Baby Boomers (1955-1961) and the 
            whole Generation X, called Baby Busters (1962-1982; McDade, 
            79).

        3. Their advertising is clearly targeting a limited audience (the Bridge
            Community Church example).

  IV. THE CHALLENGES OF THE MOVEMENT.

    A. Howard Norton maintains that there are some specific questions which
         must be asked about the Community Church trend.

        1. “Does this trend add to the unity for which Jesus Christ prayed?”

            a. John 17:20-21.

            b. Norton concludes that changing over to a Community Church
                model “almost always creates wrenching division within the local 
                congregation, strains spiritual relationships between brothers and 
                sisters in Christ and foments a loosening of ties with other 
                Churches of Christ.”

        2. “Does the trend to downplay or do away with the name ‘Church of
            Christ’ honor the name of the Savior or detract from it?”

            a. He argues that there is “no better way to refer to the corporate
                body of Jesus’ disciples than simply to call it by the name of its 
                Founder and Head.”

            b. Acts 4:12.

        3. “What biblical evidence exists to support the idea that our worship
            services should primarily serve those outside the church?”

            a. Norton suggests that the Bible never says that public worship
                should be designed primarily to please or reach the unsaved.

            b. The only reference in the New Testament to outsiders in worship
                is I Corinthians 14.  The context is first century tongue speaking 
                and says that the languages used in worship should be understood 
                by all, including outsiders.

            c. “What will be the role of the preacher in these new Community
                Churches?”

            d. In most of these churches the preacher has become the pastor and
                “runs the show.”

            e. If this happens what will be the role of elders? (Norton, 19).

        4. Gary McDade offers the following suggestions as to how to defeat
            the Community Church movement.

            a. “Expose the error of the Community Church and those favorable
                to it.”

                1) Be “set for the defense of the gospel” (Philippians 1:17).

                2) Stop the mouths of the gainsayers, and rebuke them sharply
                    (Titus 1:5-13).

            b. “Refuse to fund the Community Church by withdrawing personal
                and financial support from those congregations and schools 
                promoting the Community Church.”

                1) We are in fellowship with those whom we support financially
                    (cf. Philippians 1:5; 4:15).

                2) In many places the Community Church is a parasite feeding off
                    the living organism of the Lord’s Church.

            c. “Evangelize the lost.”

            d. “Edify those who are Christians.”

                1) It is children (those young in the faith) who are most easily
                    caught up in false doctrine (cf. Ephesians 4:14).

                2) The edified Christian dons the “whole armor of God” in which
                    he can stand against the methods of the devil (Ephesians 6:11; 
                    McDade, 82-83).

CONCLUSION

     The Community Church movement is predicated on man’s seemingly insatiable appetite for change.  But, God has given man a pattern for righteousness today (I Timothy 1:16; Titus 2:7).  Like Moses, we should not let the desire for change override the need to adhere to the divine pattern (Hebrews 8:5).

WORKS CITED

Adams, Lindy S. Ed. “The Community Church Trend” The Christian Chronicle (April, 2000):19-21.

Choate, J. E. “Willow Creek” Firm Foundation (June, 1997): 15-17.

Ferguson, Jimmy. “The Willow Creek/Saddleback Models” The Spiritual Sword (October, 2000):3-7.

Gardner, E. Claude. “Community Churches” The Gospel Advocate (December, 1977): 26-27.

" The Community Church Views” Firm Foundation (February, 2001): 9.

Highers, Alan E. “A Survey of the Community Church Movement” The Spiritual Sword (October, 2000): 1-3.

Hixson, Mike. “An Analysis of the Community Church” Yokefellow 25.8 (1998): 1, 4.

Lanier, Roy H. Jr. “Community Churches of the 1920's” The Gospel Advocate (April, 2001): 28.

McDade, Gary. “The Community Church” Seek The Old Paths (October, 2000): 73-83.

Norton, Howard. “Questions about Community Churches that call for answers” The Christian Chronicle (April, 2000): 19.

Waddle, Ray. “Church of Christ congregation’s use of music creates echoes of discord” The Nashville Tennessean (May 23, 1997): 1A, 7A.

“Churches dropping ‘Baptist’ from names” The Nashville Tennessean (April 22, 1999): 1A-2A.