Gordon
Coulson
June 2008
Many people
today are searching for more meaningful Christian fellowship. Some belong to a traditional church but are
no longer getting their spiritual needs met.
Others are new to Christianity but are not interested in joining a
traditional church for various reasons.
And some are survivors of abusive religious systems and are reluctant to
join another organization. Where can
people like these turn? The answer for
many has been house church. But what is
house church? Is it biblical?
The word
church in the New Testament is a translation of the Greek ecclesia, which means an assembly.
It refers to the people of God, not to the building. A house church is a group of people, perhaps
a dozen or so, that meet together to practice simple, informal Christianity in
someone’s home. Together, they pray,
sing, study the bible, and share meals.
As they get to know one other better, they may share their most intimate
problems and challenges. As the group
develops and grows, they may have to split into two or more house churches, but
will usually meet periodically as a larger group.
House
churches were the norm in first century Christianity (Ro 16:3-5,
House church
should be distinguished from cell groups.
Cell groups are the traditional church’s response to the need for more
intimate and meaningful fellowship. The
main church organizes several cell groups that meet during the week in
homes. They will then all assemble
together, usually on Sunday in the larger church building, for their
traditional denominational service.
Authority is still in the hands of the head pastor, who usually appoints
leaders for each of the cell groups. The
agenda is often defined centrally and disseminated by the cell group
leaders. Although there is more intimate
and informal contact between members, which is beneficial, there is usually
little room for exploration of scripture according to individual conscience or
for the development of individual gifts of the spirit.
Conversely,
in a house church, the leadership is not so clearly observable. The group is autonomous—it does not report to
any governing authority except Christ, who is head of the congregation (Eph
As the body
has many parts, each with a God-designed purpose, so the house church has
several members, each with God-given gifts for the building up of the body (1
Cor 12:14-28). As the holy spirit
develops gifts in individuals, these gifts will be recognized by the other
members. Some will be natural
organisers; some gifted teachers; some natural evangelists; others
exceptionally hospitable, and so on. The
key is to have faith that Jesus will lead his own church, and be discerning of
the activity of the spirit of God (Eph 4:7-13).
What does a
house church meeting look like? It will
depend on the backgrounds of the members and how the group evolved. Some house churches look very much like a
formal bible study. After prayer for
God’s direction, a section of scripture is read and discussed by the
group. A facilitator, which should be a
rotating role, will coordinate the meeting.
Other groups may be more free-form, with a lot of singing of praises and
group prayer. The discussion and study
will be dynamic—dependent on the spirit’s leadings and current needs. Some house churches are very charismatic,
praying for healing and exercising prophetic gifts (1 Cor 14:1). Most house churches set aside time for common
meals and fellowship (Ac 2:46).
We will
typically gravitate towards a house church that is more in line with our
personal background, but we should not judge those that are different (Lk
6:37). In fact, visiting other house
churches can be educational and edifying.
We learn firsthand that the body of Christ is diverse. We learn to be more tolerant of those whose
backgrounds are different than ours.
Although
house church is generally more rewarding spiritually than the traditional
church service, it is not without its challenges. This should not be a surprise considering
people are involved! A cursory look at
First Corinthians demonstrates that congregation life will inevitably involve
conflict. Sadly, many house churches
fail because their members are not aware of the benefits of basic conflict
resolution skills, practiced with Christian love. Knowledge of the phases of group growth and
the problems encountered at each stage can be very helpful in addressing
interpersonal issues. A useful tool for
understanding group dynamics is the Forming-Storming-Norming-Performing model[1].
A new house
church is created when a group of people commit to meeting regularly for
fellowship in someone’s home. This is
the Forming phase. The members are on
their best behaviour. There is
excitement in the air—something new has begun.
Each member is trying to understand what their role is. Disagreements are generally not aired. Things appear to be going well, but the group
is interacting only superficially.
Soon
questions of leadership, agenda, roles or goals will emerge. We have entered the Storming phase. Who will facilitate the meeting? Who will host it? Who will teach? What will be the subject of discussion? In which direction are we headed? Infighting may occur and alliances form. But don’t be alarmed—this is natural and a
sign of growth. The key is to
communicate clearly and openly with each other (Mt
In the
Norming phase, roles are finally sorted out and the group finds new
energy. Members learn what to expect
from each other and each member knows where they can best contribute. Ideally, roles will be recognized as
appointed by the holy spirit. Elders,
for example, will be those who have developed, under God’s direction, the
scriptural qualifications (Titus 1:5-9, 1 Tim 3:1-7). And the roles are
generally not static. One person may be
qualified to teach on one subject; another person on another subject. The role of facilitating the discussion will
usually rotate. A member who has been
making good spiritual progress may now be recognized by the group as capable of
exercising a role they were previously unqualified for. Conversely, someone who has regressed
spiritually will now be seen as unqualified for a role they previously filled. The important point is that these various
scriptural roles are raised up by God’s spirit and recognized by the
ecclesia. They are not formal offices
such as the clergy occupy in a typical church.
Sorting out the roles that Jesus wants in his local ecclesia brings a
welcome stability and strength to the group.
If the
house church continues to progress in the spirit of Christian love, it will
eventually achieve a mature closeness.
This is the Performing phase. The
members will respect each other’s contributions and gifts, and will recognize
and appreciate the role each plays in the building up of the ecclesia. There will be a high level of commitment and
caring. Christian freedom and principled
love will abound. Members will be free
to form relationships with those external to the group without the group
feeling threatened. Problems and issues
are clearly identified and discussed.
This local body of Christ will be a true reflection of the life of Jesus
in an ungodly world, and a place of refuge for those seeking God. The group will increasingly look outward for
opportunities to represent Jesus in the community.
However, as
a car requires regular maintenance, the group must keep itself healthy and
functioning. As new members join, old
members leave, or the group takes on new tasks, it will tend to revert to
earlier phases of development. Issues of
leadership, agenda, roles or goals will again arise. We should not be discouraged when the group
seems to regress but recognize this as normal dynamics. Experience will teach us that through gentle
and patient pastoring, the house church will again rise to the level of mature
closeness and harmony.
Typical
house churches are comprised of people from different traditions. This variety provides an opportunity for enhanced
learning and is encouraged, but it also presents challenges. Some may feel very strongly about teachings
that others view as optional or even unscriptural. How does a house church deal with such
potentially provocative issues?
There are
usually three concerns Christians have regarding doctrine. The first is unity, the second is orthodoxy,
and the third is message. Many feel that
a common doctrinal system is needed to reduce disagreements. There are concerns that if safeguards are not
put in place, the house church will drift from “orthodoxy” into “heresy”. Related to these two concerns are questions
about the message: How can a church evangelize if it doesn’t have a common
gospel? These are valid concerns and we
will address each one in turn.
First, it
should be understood that true unity occurs when Christians love one another
deeply and are Christ-centred, not just by signing a common doctrinal statement
(1 Cor 8:1-3, Phil 2:1-3, Eph 4:15).
Jesus commands us to love one another (Jn
What about
“orthodoxy”? Shouldn’t Christians strive
for “orthodox” belief?
“Orthodoxy”
and “heresy” are relative concepts and are deeply misunderstood by most
Christians. The idea that historic
Christianity had a common, homogenous doctrinal position is a myth. Scholars now understand that Christianity of
the first few centuries had a rich and varied tradition. “Orthodox” came to refer to those with the
most power, and “heretics” to those that resisted them[2]. John Wycliffe, William Tyndale and John Huss
were all considered heretics in their day (the latter two were burned at the
stake by the “orthodox” Church) but are now considered saints. We should reject the terms “orthodox” and
“heretic” as being relative, unhelpful and misleading.
So are we
then to follow post-modern relativism?
Should house churches be a confused market-place of ideas no matter how
absurd? Certainly not! We are commanded to worship in spirit and truth
(Jn
Many
Christians think of “the Truth” as a doctrinal system. But note that Jesus claimed to be the way,
the truth and the life (Jn 14:6). Being
“in the truth” does not mean to adhere to some theological system, but refers
to being united to Christ in discipleship.
It is he that reveals himself to us by the spirit and the word of God,
and through him, we come to know the Father and his purposes (Jn 14:7-11). The centre of Christianity is Jesus, not a
theological system purported to be based on scripture (Jn 5:39).
Of course
Jesus and his apostles did leave us a body of teaching in the New
Testament. We need to prayerfully study
and discuss it, using a good bible translation, while asking God to enlighten
our minds and hearts. We should be careful
not to impose our ideas on scripture, but rather let scripture speak to us in
its original context. Considering the
writer’s purpose and his reader’s probable understanding is much more
profitable than picking out isolated scriptures that appear to support our
personal ideas. The latter practice
often leads to a misunderstanding or even a subversion of scripture.
Another
helpful principal is to divide teachings into essential and non-essential. Essential doctrine is that which is crucial
for salvation as defined by scripture. For example, the teaching that Jesus is the
Christ, the Son of God, is essential and non-negotiable (Mt 16:16, Ac
8:37). The belief that Christians are
under the Law of Moses is not (Ro 6:14, Gal 5:18).
Another
good principal is “two or three witnesses” (Mt 18:16). If two or three scriptures, taken in context,
agree, and there are no clear contradictory scriptures, we can assume the
teaching is sound. If contradictions are
found, however, we may have to suspend belief or reject the teaching.
Finally, it
is important to see how the New Testament writers interpret the Old
Testament. We need to follow the same
pattern. For example, many scriptures
which originally applied to
Essential
teaching is tied to the Gospel. What do
we tell others who are interested in Jesus?
We should have a consistent message.
If we examine the cases of conversion in the New Testament, we will
glean some important information regarding essential teaching and the Gospel.
To him [Jesus] all the prophets bear witness, that everyone
putting faith in him gets forgiveness of sins through his name. (Ac 10:34-38)
“Sirs, what must I do to get saved?” They said: “Believe on the Lord Jesus and you
will get saved, you and your household.”
(Ac 16:30, 31)
For if you publicly declare that ‘word in your own mouth,’
that Jesus is Lord, and exercise faith in your heart that God raised him up
from the dead, you will be saved. (Ro 10:9; also see Ac 2:36-39, 8:34-39)
Despite the
claims of some religious leaders, the good news that saves is simple, and
centered on Jesus. It has nothing to do
with complicated theological systems or prophetic speculations. That which was sufficient for salvation in
the first century is still sufficient for salvation in the twenty-first. The Christian message has not changed. To suggest otherwise is to subvert scripture
with our own salvation scheme. By
focussing on salvation through Jesus Christ, as the scriptures do, we will be
unified in the essential Christian message.
Of course,
there is much material in the bible beyond basic salvation. There are details about God’s kingdom, which
Jesus proclaimed extensively. There is
information regarding the state of the dead and the resurrection. There is practical guidance on daily
Christian living and fellowship. There
is much bible prophecy which requires diligent study. The bible encourages us to “call out for
understanding”, to “keep seeking wisdom as for hidden treasures” (Prov
2:3-4). Christians should have the goal
of progressing in their spiritual understanding through serious bible study and
prayer. Gaining a deeper knowledge of
God and His purposes equips a Christian to be a better teacher, able to “bring
out of his treasure things new and old” (Mt 13:52).
However,
caution is in order. Although Christians
should pursue a deeper understanding of scripture, we should not insist that
others adopt our particular view as essential belief—no matter how convinced we
are of its truth. We must remember that
no one can lay any other foundation than that which is already laid: Jesus
Christ (1 Cor 3:11). We should keep in
mind the principal: In essentials unity, in non-essentials freedom, in all
things love. And the essential teachings
are focussed on Jesus, our Lord and Saviour: what he has done and continues to
do for us, to the glory of God the Father.
For those
who are searching for more meaningful Christian fellowship, house church is a
good option. It has its challenges, but
the rewards far outweigh the costs. To
be a part of a functioning, spirit-led house church is to be near the heart of
Jesus. If you can’t find one near you,
simply ask a friend or two to come to your home for a meal and some bible
study. Jesus promises to be there (Mt
18:20). Pray for direction. Pray for each other and for those in
need. Sing praise songs. Be patient, empathetic and loving as your
group grows and matures (Ph 2:3). Be
unified in biblical essentials, but allow freedom in non-essentials (Rom
14:5). Experience the peace and joy of
worshipping God in true Christian freedom.
Your house
church life has begun!
Updated June 27th, 2008