DIRK VAN GARDEREN, T&S, December 1976
Preamble: In this essay Dirk looks at various aspects of church growth from the early days of the Reformed Churches and the need to reassess methods of evangelism 25 years later as the demographic of the church has changed. It is now almost another 50 years since his article appeared in T&S. Has anything really changed or are the circumstances as described by Dirk in 1976 regarding evangelism and church growth still the same today? Are we a vibrant, growing denomination or have we fallen asleep at the wheel? It always strikes me as a sad reflection on the state of the church and the society we live in that there are so many empty church buildings which have been converted to housing or business premises and no longer used as places of worship. As the population has grown, churches have shrunk and closed. Dirks challenge to the church 50 years ago are just a relevant today. Can we move forward by learning from the lessons of the past?
The Crisis and Challenge of a New Era
The Reformed Churches of Australia and New Zealand are entering into a new era which urgently demands recognition and assessment.
The recognition and assessment of this new era is urgent because, whether we see it or not, we stand at a cross road which offers us two choices. The one road is the one shared by various migrant orientated churches that our country has seen and where we witness a slow, agonising stagnation, a gradual decline and copping out in spiritual life, and finally a membership that bases its right to existence solely on the once glorious past of the fathers and grandfathers of a bygone era. This road is common and broad! I well remember the visit of an elder of an Hungarian Reformed church here in Adelaide. He spoke of a group which, some thirty years ago, had been a vital, living witness. Now however, it consisted only of few ancients vainly trying to reintroduce the Hungarian ecclesiastical language to a group of youngsters who never came.
The other road is one of vitality, relevance and a spiritual impact that by grace and for grace binds, involves and grows.
Which road would our denomination wish to walk? We all know which one it should be. Dare we explore it, and are we able to recognise and plan for it?
A NEW ERA HAS ARRIVED
During the past half decade or so the Reformed Churches have been undergoing far-reaching changes. In isolation they seemed of little import, but combined they have altered the structure and impact of the church.
What are these changes?
1. We are no longer primarily a migrant orientated and assimilating community. For better or for worse, the main source from which we once drew our new members, namely the churches in the Netherlands, has dried to an insignificant trickle. The result is that whereas we were formerly very actively engaged in the task of migrant reception and assimilation in a foreign land, we are now idle in this. The task has largely been completed. Witness the defunct “sponsoring committees” which once played an important part in our church life.
2. We have, by and large, completed the work of building churches and manses. Working bees, building committees, the sacrifice of countless hours which once kept us busy in a most demanding way provided and achieved a real goal. The young people have “inherited” the fruit of these labours and must therefore look elsewhere in church life for meaningful work and sacrifice.
3. We are witnessing the rise of a new Australian born or bred generation to adulthood. Their “newness” is seen in a different approach to and relationship with the church. They do not need the church community in the same sense as their parents did. The ethnic, cultural and language bond which served to cement our fellowship no longer plays such an important role for these younger people. At the same time, this new generation wants to flex its spiritual muscles in new directions. But where and how? The truth of the matter would seem to be that this very generation upon which the founders of the denomination staked their future hope are currently regarded as apathetic and seen to drift away from the church.
4. Statistically we could look at the figures displayed in our current yearbook. Here we find that church growth hardly keeps up with natural growth. Why, for every two people baptised, only one person makes a profession of faith and the latter include those who join the church by means of a evangelism. All this holds true in spite of the Cadets, Calvinettes, Sunday School and Catechism classes for our own children. It is true in spite of our new generation not having any language hangups or a migrant mentality. It is true in spite of the fact that we are busily engaged in evangelism work such as Vacation Bible Schools, Literature distribution campaigns, Back to God Hour and even door to door visitation.
Much more could be said, but let us see these points as being brightly illuminated sign posts standing at the crossroads.
CHALLENGE OF A NEW ERA
The situation described above forces us to acknowledge the critical nature of the new era. What is the challenge? What are the solutions which need be applied? Is there a definite and practical course to follow for the future?
I believe that, in dependence on the sovereign grace of God and to His glory, there is. It is a course of action that takes into account two mutually dependent, yet distinct factors. Consider them:
First, the struggle for identity. Here the course to follow aims at coming to terms with our particular identity as a Bible believing and based Christian Church. This course must be defined even more sharply in terms of our uniquely REFORMED character within the spectrum of so-called “protestant” Christianity,
Secondly, we need to come to terms with and find a real and meaningful method of evangelistic outreach and Church growth. Its the METHOD that needs to be discovered and implemented, a method that takes into account both our own identity as REFORMED churches and the uniquely Australian character of our nation.
Consider these factors separately but do not overlook the fact that both are mutually dependent and, although theoretically discussed in isolation one stands or falls in connection with the other.
1. REFORMED IDENTITY MUST BE REDISCOVERED
Our release from the migrant oriented tasks as described above has resulted in making the members of our churches much more sensitive to and conscious of others. The subtle pressures of the Evangelicals and more especially the Charismatics have led to some remarkable developments in our midst.
a) There has been an increasing stress on holiness and personal piety. Within the context of a true Biblically based faith there is nothing wrong with this. However a problem arises when holiness and piety are regarded and approached as being in direct contrast with the lifestyle of the hardheaded arrogant and cigar-smoking Dutch Calvinist with his frosty doctrine of double predestination. Calvinism and holiness/piety have come to be seen as water and fire, and the one is sure to douse the other. What, it is felt, has dogmatic Calvinism in common with real Christian experience, piety and a striving for holiness and tenderness?
Can you see what happens? The holiness and personal piety so strongly characteristic of the Evangelicals and the Charismatics in practice thrusts Reformed theology into the background and even rejects it! Given this dilemma, our identity as a REFORMED church becomes hazy and is thrust into the background. A crisis of identity results.
The task of the pulpit, the catechism class and Bible study circles becomes most pronounced and specific.
b) Another pressure brought to bear upon our church community is one for SIMPLICITY. This is the simplicity that calls for “no creed but Christ”. Within this context we hear calls which inform us that all one needs to know is the Gospel, that Christ died for you and that in return He demands a life of obedience and service. Babes and infants, the unsophisticated little old lady and her faith are contrasted to the heavily dogmatic, oft theoretical doctrinal emphasis of the Reformed faith. How prevalent the attitude “as long as you know Jesus as your Saviour you can forget about total depravity, unconditional election, limited atonement, etc.” Three syllable words are anathema. Sermons fall victim to these increasing pressures and ears automatically close off.
No, this is not a figment of fantasy. The result again means that our Reformed identity falls by the wayside and we are at loss to understand why the Reformed Churches exist as a separate denomination.
See the task that confronts us?
c) The third type of pressure brought to bear is one often heard on TV or read of in the papers. People try to create a Church, critics try to create a sense of shame regarding the history of the church and its lack of action. Crusades against the Moslems, religious wars, persecution by the Church of heretics, etc. are brought in. Ireland, Lebanon and the Spanish inquisition. The church has failed to love its neighbour and ought therefore to get away from its bickering about doctrinal differences and concentrate on practicing love. “It is not so much what you believe, it is all a matter of what you do sincerely!” By their works you shall know them.
Now, even if we see through this we may nevertheless look with askance at the performance of the Church in terms of spiritual impact on the community. So little of it. The result is that we blame the rock-hard Calvinism with its accompanying slogan “in isolation our strength”, Again, in creating a dilemma, no matter how false, the Reformed faith is thrust into the background and a worsening crisis of identity results.
In suggesting that we are faced with a crisis of identity it becomes clear that the situation must be tackled in terms of a revival of REFORMED FAITH and PRACTICE! Rather than allow for the conscious or unconscious contrasting of Reformed theology with holiness, piety, simplicity and impact of faith, we must instead seek to rediscover their relationship. We need to look for and rediscover a particular theological identity which understands and loves the Reformed faith for what it really is.
2. THE DISCOVERY AND IMPLEMENTATION OF A METHOD OF CHURCH GROWTH
Nobody disbelieves the need for an evangelistic programme as part of church life. Church growth is an essential ingredient for the future of the Church. In actual fact, as Reformed Churches we have tried diligently to implement a wide variety of methods. What about results? Well, they are fully dependent upon the sovereign, irresistible grace of God, aren’t they?
But can we leave it at that?
Consider the following:
a) There has been a tendency to separate evangelistic outreach from church growth. It may well be a legacy of the Billy Graham crusades that we often hear it said that all that needs be done is simply (1) call a person to Christ and then direct this person back to his church of origin. But is this necessarily a proper procedure? Could it be that there are other reasons for adopting this approach? It is not uncommon to hear of a sense of reluctance to inviting people to join our church. The idea that Reformed preaching is too difficult or that a new convert would fail to feel at home is far from rare. Added to this is a lack of conviction concerning the Reformed faith (including the five points of Calvinism) which fails to make us convincing ambassadors for our denomination. Call to Christ but not to the Reformed Church! What basis have we for this separation of evangelistic outreach from church growth?
b) There also seems to be something missing or even wrong in terms of our method of church growth.
There have been the programmes for evangelism by means of Vacation Bible Schools, stands at shows, Sunday school, literature distribution. One man sows and another reaps as God gives the growth? But why should our church imagine itself to be sowing only and leaving reaping to others? Is that Scriptural?
There are currently a host of books written on methods and principles of church growth and the results mentioned make interesting reading. Again they beg the question, why does outreach, by the grace of God, work in some areas and churches and not in others? Is it a matter of God’s grace bearing fruits in some churches and not in others, or is it a matter of method as well? Have we a method suitable to our own particular character as a Reformed Church?
In the above considerations a number of questions are raised and they deserve an answer. There is a need to tackle and discover a method of church growth. A matter of survival which, in dependence on God’s grace must be tackled prayerfully, urgently and earnestly NOW! How? Study and practice! May I suggest the following:
1. That as a denomination we pool our insights on a methodology of Church growth. Let the subject become a matter of urgent study and perhaps even become a regular feature in the pages of “Trowel and Sword”.
2. That various groups of people, especially the younger generation, organise themselves to study the question of method and to implement it, to publicise their findings and circulate their trials and triumphs.
A booklist that T & S readers may find worthwhile consulting would include the books of: Paul E. Little: How To Give Away Your Faith; Know WHAT You Believe; and Know WHY You Believe; The earlier books of Roland Allan: Missionary Principles; Paul’s Missionary Methods and Spontaneous Expansion of the Church; D. James Kennedy: Evangelism Explosion, and This Is the Life: and W. Arn & McGavran: How to Grow a Church.
DIRK J. VAN GARDEREN
T&S Revisited 