Koine Vision Long Version

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KOINE MODEL

By Kevin McGill 8/14/08 Phone: 214-606-7067 Email: [email protected] Website: www.koinechurch.org Blog: www.koinechurchplant.blogspot.com

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INTRODUCTION We, the Church, are one. In a great, global communion, we share one faith, one hope, one baptism, one God and Father of all (Ephes. 4:4-6). We come together in Koine (coin-aye). Koine is the Greek word for “common” and is also the root word for community. It is same the word used in Acts 2:44, where it is said they “had all things in common”. That passage speaks of a shared life, with a shared purpose – the kingdom of God. Moreover, 1 Corinthians 12:7 explains that even our spiritual gifts are to be used for the “Koine good” or “common good”. It is when we come together in common for the gospel that I believe Church takes place. Now, imagine small, concentrated communities of passionate followers of Christ, coming together in Koine to reach their local neighborhood – the Lakewood neighborhood, SMU, downtown, M streets, or Uptown, and calling it theirs for the kingdom of God. This group would number between 30 and 50 individuals within each Area Church, living out the gospel of Christ in their own neighborhood through natural, relational methods. Everything they would need (men’s ministry, women’s ministry, youth ministry, discipleship, Biblical education, evangelism) would happen within the Area Church in natural, integrative ways lead by their pastor and other leaders. They would gather for a time of community and teaching on a weeknight. After a pastor led discussion on a given topic, smaller, core groups would be formed to allow more intimate dialogue and sharing. Everyone would stay in their given core group from week to week. Once or twice a month, probably on a Sunday morning, all of these Area Churches would come together in Koine (common) to worship God for what He has done through the work of the Area Church and beyond, and to be encouraged by the shared stories from the various Area Churches. The Koine organization will support the Area Churches through the tithes and other forms of support. The Koine organization will also provides a time of worship and inspiration during the Sunday morning gatherings. This is a Koine Church. I have developed and propose a relatively new model of Church called the “Koine Model”.1 This model was developed so that each person in the local Church might be able to participate in the work of the gospel, while engaging in holistic, discipleship-forming environments. The Koine model best describes an environment in which the local Church is built up of smaller, Area Churches which are formed by people whose primary purpose is to share in common (koiné) their efforts to bring love, justice, compassion and the hope of Christ to a local neighborhood. I believe the primary environment in today’s culture for a disciple-making Church is the house Church. Ed Stetzer’s book, Planting Missional Churches, calls the house Churches, Koinos Churches.2 Stetzer and Barna3 both advocate the house Church model, although they recognize its struggle to become a valid form of spiritual expression for the American Christian community, a problem I hope this model will tackle. Stetzer recognizes that Koinos Churches allow for an integrated, authentic community in which there are natural opportunities for discipleship and outreach, men’s ministry and children’s ministry – devoid of large-scale program recruitment and marketing tools. Moreover, house Churches

3 allow its members to utilize their spiritual gifts, taking ownership of the gospel through their own ministry. While the Koine model does not advocate the house Church as the only element in the local Church body, it is the primary element. In the Koine model, one will recognize an organization which puts its efforts into supporting local Area Churches (house Churches), thereby demoting the Sunday worship event as the primary element and the related programs that surround that experience. Instead, you will be introduced to a model where authority has been decentralized and redistributed to the Area Churches, although an apostolic form of leadership hierarchy is maintained. Each Area Church will have a higher concentration of leadership through pastoral and elder oversight of these communities. In these environments, a greater amount of latitude will be given to the Area Churches to develop their own vision for their local neighborhood. The readers should understand the Koine model is not trying to advocate a particular movement. God is doing an incredible work across a variety of Church structures, raising up men and women who are teaching us what it means to be missional and incarnational. This does not mean the model will simply transplant the emerging Church agenda, or the emergent Church agenda or the missional Church agenda, or a combination of all three. Also, this model is not the end all. While the values that this model presents should never change, the expression of such values will. I see this model as an attempt to refocus the Church on its mission in the 21st century. We find ourselves in a secular society that would leave the Church consumer-driven, isolated, and self-absorbed. This model is to readjust from worldly values to kingdom living (Ephesians 4:17-19). If the reader would like to review some problems I have seen in today’s modern Church , and why I think some of these changes are necessary, review the appendix on page 27.

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OVERVIEW OF KOINE MODEL

Knox/SMU

Area Church

Area Church

Area Church

Knox Area Churches

75 N. Expwy

Area Church

Lower Greenville Area Church

Area Church Area Church

Area Church

L. G. Area Churches

Area Church

Area Church

Koiné Church oversight and worship

Lakewood Area Church

Uptown/Downtown Area Church Area Church

Area Church

Area Church Area Church Area U.D. AreaChurch Churches

75 N. Expwy

Area Church L. W. Area Churches

Area Area Church Church

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OVERVIEW OF KOINE MODEL The basic element of this model is to send out disciples of Christ into a local neighborhood, offering them support as they build Area Churches to spread the Gospel. Their emphasis would be small group discipleship, accountability (men’s, women’s), and service in their neighborhood. The Area Churches are responsible for their given part of the city. Every Area Church should see itself as a team of missionaries who come in common to transform their part of the city. Our Lakewood Area Church has taken on the statement: “We will leave Lakewood better than we found it”. We will look after the spiritual and physical needs of our local neighborhood. With all of this in mind, membership into a group will be geographically based. The Area Churches will be comprised of 20-40 individuals, no larger than 50. These groups will meet in a local home, restaurant, or similar neighborhood location during a week night. There should be a time of teaching, and perhaps worship, before the group breaks up into core groups of about 5-10 for more intimate discussion and sharing. The leadership of the Area Church will be compromised of a teaching pastor, who will oversee both the Area Church and core group leaders. The basic responsibility of this teaching pastor is to teach, counsel, and lead the Area Church(es) into the community to be salt and light. As the classic pastor, the pastor will act as a shepherd and spiritual guide for the group. Each core group leader is responsible for the smaller group discussion, social and interpersonal needs.4 The Koine Church is the uniting element for all of the Area Churches. The purpose of this organization is to act as assistance to the Area Churches, rather than as the Church – parachurch if you will.5 In its supporting role, the primary responsibility is to train and support the pastoral leaders as they are sent out into the community to start and lead the Area Churches. The leadership team will meet with the Area Churches and advise them in the most strategic way to reach their neighborhood. The Koine Church is also responsible to support the Area Churches on a monetary level. It will help, wherever it is deemed necessary and able. Secondarily, the Koine Church will be responsible to hold worship services for its Sunday gathering. This gathering will be a time for the Area Churches to worship in response to the incredible work God has done in the life of their Church during the week. It will also be a time of vision-casting and Biblical instruction. In that it is not the primary vehicle for outreach, the Sunday morning worship event will focus on building up and discipling the local Churches to reach the lost, not necessarily to be a service for the lost. The Sunday morning event will be relevant, edgy and fun, not because we are trying to impress the world, but because it is an honest reflection of the people within its gathering. Thus, the style of worship, teaching, etc., should be an honest expression of the style of those within the community.

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Area Church (House Church)

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Area Churches I A Picture

The one friend, who likes to talk about his “God”, invites Mike to hang out with some buddies for poker night. Mike turned him down a couple of times because it sounded like a Christian “thing”. After a few invitations, he gave in and came. It wasn’t a Christian “thing”, it was just poker night. Some of the guys talked about God, others talked about the Cowboys’ loss at the Super Bowl. Mike begins to hang out with other guys in the group. They do everything together, including Cowboy games (Mike is a huge fan) and camping trips, etc. This goes on for a couple of years. Finally, Mike decides to check out this group of Christians his friends keep talking about. At the group meeting, they spend a little time socializing, then start their bible study time. Everyone actually opens their Bibles. Mike kicks himself for not bringing his own. While Mike doesn’t know who Mephibosheth is, everyone else’s passion about the subject intrigues him to go home and google the name himself. The pastor teaches. He isn’t the most dynamic speaker, but he had some funny moments. It did seem like God really meant something to him, and that he was very serious about his faith. At one point, the pastor asked everyone if they had a friend that they were walking alongside with and showing them the way of Jesus. Some people explained why it was hard to talk about Jesus with others; one couple shared they were really connecting with some coworkers and hoped it would go somewhere. Another member reminded everyone not to pursue the unsaved just to fix them, but because a deep love for them. Love—is that why my friend kept inviting me to poker night? Kind of weird for a dude to do that. Mike thinks to himself. At the end of the night, no one seemed to mind the 3 star teaching; the content was solid and the teaching was much more interactive than before. At the end of big group, one guy says that as one of the “core group leader” he has prayed, talked with the Area Pastor and went through Koine Church’s pastoral training program. Him and his core group are going to start another Area Church in Lakewood. So, now the core group leader has now been promoted to Area Church pastor, but over a new Area Church? Mike thinks to himself. They plan to meet at Lakewood’s Tavern on Tuesday nights. They wanted to start small so that others who are lost could have room in this new community. The group prays for the new Church plant. After about an hour, they break up into core groups. Core groups? This must be what the new Area Pastor meant by core groups? Mike thinks to himself. People are a lot more open and honest, as they share, although no one presses him. Evidently, the same people meet in the same groups, and they seemed to be really close friends. They have some good laughs and talk about the concert the other night. The core group leader mentions something about a Saturday afternoon

8 cookout at his apartment to reach the community. She invites everyone to hang out with her. Then, as the discussion gets serious, one woman in the core group begins to cry. She just lost her job, and it is a strain on their family. Another woman prays with her, and then the older guy says there is an opening at his friend’s firm. He will check on it tomorrow morning. After everyone speaks, Mike has a strong urge to share about his recent divorce, but he doesn’t. Maybe next time. On the way out, the pastor of the Area Church stops Mike and offers, “What are you doing for lunch tomorrow? Want to get together?” Mike is stunned. Most leaders and executives he encounters in the corporate world are tied up with meetings, and he would have to make an appointment at least two weeks out. Mike thinks to himself. This guy is actually available! Over the next couple of weeks, the pastor has called and met with him on two different occasions. He has been invited to go camping with the guys before it gets too cold. Within a month, Ron, another guy in the group asks if Mike wants to get together for coffee. Mike thinks he’s a good guy, so why not. He begins to have coffee with Ron whenever they get a chance. Usually they just to talk about life. They also start reading the Bible together and sharing what they find. Mike looks back and is amazed at how much of his time is spent with “Church” people, yet not really, because they’re just his friends. Every Wednesday, someone explains what ministry they did that week in the community. One of the members leads a Bible study for the homeless; another couple invites an unsaved neighbor to their house once a week for barbecue and games. Another group is putting together a benefit concert. Words like justice and compassion and evangelism are thrown back and forth. In the beginning, nothing seemed interesting or exciting, until he hears about a couple of the members starting an after-school program. Growing up in a poor family, Mike remembers the impact his own education had on him. He talks to the couple who first presented the idea, and asks if he can help with their after-school program. For months, he volunteers once a week, and feels like his life is worth something again, especially after the divorce. Finally, the pastor approaches Mike about baptism. Mike knows right away that he wants to be baptized. His core group leader offers to baptize him in the back yard. They have a huge party, and invite all of their friends. And within a year, Mike has experienced evangelism, missions, men’s ministry, single’s ministry, Biblical education, and spiritual discipleship first-hand. But more then that, he has experienced the Spirit unite men and women together to love one another and share with each other their resources, stories, and dreams. Mike has experienced Church. And the things of this world start to become foolishness to Mike, though he doesn’t know when it happened. This picture of a person finding his way into a group, and finding his way toward Jesus, is not completely fictional. In the small group I have been a part of for the past two years, I saw this happen over and over. People, isolated and disconnected, found their way into our Church, primarily through relationships. In this new environment, they find a Godly acceptance. Eventually, they either dedicate their lives to Christ, or pursue a deeper walk with God.

AA

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A

K

A

A

Diagram of Area Church

A

A

A L A A

A A A A A UA

Uptown Area Church (75204)

A AL AA

Disciple

MISSIONAL ENVIRONMENT

2 - Invitation to the community

Disciple

Disciple Relational Environment (Area Church)

3 –Commits to “Way of Jesus”

Missional Impact

1- Personal/ Corporate Influence

1.Missional Impact - Disciple uses his/her influence to share the gospel in a missional environment. 2.Relational Environment - The person is invited to a local body and encounters a relational environment. 3.Commits to the “Way of Jesus” - The visitor commits to a life of discipleship in the context of a relational environment and within the discipleship core.

DISCIPLESHIP CORE

Discipleship = Biblical training male/female accountability missional training - resource sharing - emotional support

Disciple

Disciple

Disciple

Disciple Disciple

10 One of the values of this model is that it also serves as a discipleship/assimilation process into the Church. Therefore, it will be outlined through the assimilation process. In the review of the Koine Model, the emphasis will be on holistic environments, rather than detailed programs that cannot account for the many variables any given person brings to a community.

Koine Assimilation Model: 1. Missional Impact 2. Relational Environment 3. Discipleship Core

MISSIONAL IMPACT Missional Environment I According to Genesis, part of our humanity is the tending of God’s kingdom (Genesis 1:26). This creation has been marred by sin. Thus, part of kingdom living is helping God restore his kingdom. One way to restore his kingdom is by becoming “welcome mats” back into his kingdom. As little “welcome mats”, we look first to the United States. As most know, the United States is no longer a Christian nation, rather the 5th largest mission field and the largest mission field in the western hemisphere. It currently has 120 million undiscipled citizens.6 Therefore, the people are the primary welcome mats in the U.S. culture in the Koine model. Each Area Church will be filled with disciples who will extend love and friendship in their spheres of influence. Entry of a visitor into an Area Church will be by invitation of one of the Area Church members primarily. While this will not be the only way for a person to join the Church, it will be quit difficult to find the Church through conventional marketing means. In the Koine model, aggressive marketing is also discouraged because when people enter a Church through marketing, they make a decision that the Church will offer them a product. If they look to the Church as one to offer them a product, then it becomes that much more difficult to communicate to the visitor what sacrificial love means and the cost of discipleship.7 But, if someone enters through missional impact, then it will be more clear that Christianity does not offer goods for a consumer, rather a place where one can live the way of Jesus.8 We tend to change by the means we are recruited. It should be realized that the “welcome mat” is not the Sunday morning Church service in this model. Although we continue to create more “edgy”, seeker-sensitive services on Sunday mornings, very few seekers show up. Instead, believers attend who are often Church-hopping from a previous location. A local Dallas Church with a typical attendance of 5000 a Sunday led by a dynamic speaker in 2003 said they had a five percent conversion rate. That is, only five percent were “attracted” by the Church service and as a result, dedicated their life to Christ. This approach to evangelism is what I call, putting the salt back in the salt shakers. We take the salt out of the boxes, put them back in the shakers, and lay them out on the tables of the world.

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Local Influence I The most strategic place for each Area Church to meet is in whichever neighborhood it has adopted. Logically, it would be best if the members from that given neighborhood attend the corresponding Area Church. In this neighborhood target, a group will be much more accessible and visible. They will also be aware of the distinct needs of a part of town like Uptown, which is very different from Lakewood, Plano, etc. Their ability and likelihood to be incarnational increase dramatically, because they already “talk the language” of that area.9 A mother who owns a suburban and three bedroom house will probably live in the same neighborhood with other mothers, and will be able to connect more authentically. This same woman will probably struggle to connect with the 23year-old Uptown single girl who can drop everything at the last minute to go camping with her friends for the weekend. The Ordinary Gospel I This local influence will use ordinary means to live the Gospel. This form of evangelism communicates love. In an over-marketed culture, the next generation is very sensitive to being sold a product; rather, they want to be told the Gospel through “gentleness and respect”, as Peter tells us in 1 Peter 3:15. Another group of Christians put it well: “We decided to stop trying to be something we weren’t and start being our ordinary selves. We decided that the reason traditional evangelism didn’t attract us was because it was designed for extraordinary and unusual people. We quit doing more of what didn’t work and started doing ordinary things we could do. Rather than trying to escape the ordinary, we decided to exploit it.10 An example of an ordinary approach would be joining neighborhood watch, inviting neighbors over for dinner, joining a soccer league, birthday parties, etc. The Area Church, mostly through individual members, will begin to build relationships on a natural, long-term level. When it is right to either share the Gospel, and/or invite the unsaved person to the group, then the member will do so. In short, when we invite people into our lives, we invite them into the gospel. What is exciting about this approach is that an invitation to a camping trip, movie night, or Bible study is less daunting than a large worship production on Sunday morning. Bill Hybels wanted to put the worship service on the lower shelf, so the Church would be more accessible to the lost. Through this Koine model, I actually believe we should put community on the lower shelf, so a relationship with the community of believers is accessible to the unbeliever. Justice within the Neighborhood I More so, the Area Church understands its job to not only show the love of Jesus through relationships, but through returning justice to an unjust world as Micah 6:8 says, “He has told you, O man, what is good. And what does the Lord require of you? To do justice, to love kindness, and to walk humbly with your God?” Scot McKnight wrote a brilliant book, A Community Called Atonement. As atonement communities, we are points of redemptive love to the community. Specifically, McKnight tells us that we atone (redeem) the world through fellowship, justice, and mission. As points of love, we bring justice to our various neighborhoods through our action. McKnight points us to Matthew 25:37-40, telling us we are to redeem the sick, lame, and imprisoned, calling them out from the dying to the living.11

12 The Visitor I To this point, a member of the Area Church will have impacted its local neighborhood and built a relationship with someone; having built a long-term friendship with them. Over time, the visitor may want to grow as a disciple of Christ, and inquire about joining a group of people who are doing the same thing. They will now move into the Area Church’s relational environment.

RELATIONAL ENVIRONMENT Invitation to a Relational Environment I The first thing a visitor experiences in any community is relationship. The visitor asks, “Who are you?” This coincides with Paul’s reminder that discipleship happens in a relational context. Hebrews 10:24-25 states, “And let us consider how to stimulate one another to love and good deeds, …not forsaking our assembling together, as it is the habit of some, but encouraging one another; and all the more as you see the day drawing near.” Hebrews tells us that change (to stimulate) happens in relational environments where we can continue to come together and encourage one another. Even sociologists would tell one that change does not happen through isolation, but community. If the Church is called to discipleship, then we are also called to create “gatherings”, or relational environments, where discipleship can happen. As an aside, I believe that this is the primary responsibility as pastors of the Church: to develop healthy, relational environments of the body of Christ. What is exciting is that when a visitor walks in, they will also be introduced to the relational environment that only an Area Church can provide. When one walks into an environment of 20 to 40, they walk into a collection of dynamic relationships, which are interwoven through several micronetworks, where opportunities to connect and build relationships are extremely high. Friends of every level are present, and opportunities to unite to do good work in the community increase exponentially. Authentic Relationships I If the Area Church’s first function is to create a healthy relational environment where discipleship can flourish,12 then they must create an authentic environment. In this, connecting deeply is priority in the activity and pursuit of the group. One of the first things our Area Church had to do was to take off our masks. It was in this authentic environment that we began to face certain sin issues in our life and try to overcome them. Other Churches that have implemented such a model observed how much life transformation they saw by just “taking off the mask”. One particular House Church, which I will not name for obvious reasons, had a member who confessed his homosexual struggles. The community stepped up, reached out, and showed true love to him. This fused their community and strengthened their discipleship core. Core Groups I The hope is that a visitor in this relational environment will begin to form close friendships. Formatting will be discussed later, but for now, I will mention that, early on, it became very important for my Area Church to still have “small” group time, or core groups. Therefore, an Area Church should not simply have a large bible study, then say good night. As much time as possible should be given to the core group time. These core groups should have the same members from week to week, with an identified lay leader, so rapport and intimacy can flourish.

13 The other six days of the week I I have observed that pastors tend to dismiss, or even devalue any energy given to community outside of scheduled meetings. Practically speaking, the Area Pastor should encourage other pockets of opportunities for people to form community outside of weekly group time. More so, these shouldn’t be programmed times, rather natural relational opportunities. A Wednesday gathering can only be a launch point for true community to take place, but will never take the place of community. In fact, it is in these outside experiences where our group has truly found its communal identity.13 Our group creates pockets of community through New Food Tuesday, music concerts, birthday parties, etc. I’m pretty sure that a day doesn’t go by when one my friends hang out together. If a pastor doesn’t inspire and encourage their people to build natural networks of relationships outside of the Area Church meeting, then people will start to see the Area Church gathering on the weeknight as “church time”; discouraging true community to happen. Wait, is this already too much commitment? Now, it should already be recognized that we are asking people to primarily come to a Wednesday night Area Church event, and then later on, we will also ask people to come to a Sunday morning event. Then we are promoting that other people meet for accountability or a video game night, and a number of other things. That might seem too much. In fact, Church leaders have recognized that a local Church only has “two asks” a week (three at the most) that people will commit to any Church function. However, if accountability is just a cup of coffee and two guys talking, or women’s ministry is a road trip to New Mexico, then these are not fourth, fifth, or sixth “asks”. This is living life. Most people have normal, social activities with friends outside of programs and work. If we offer natural and holistic relational environments for growth, then these relational opportunities should grow naturally from the group. Church members will not feel taxed because they see each other as friends. This is part of my vision to de-program and create more integrative discipleship formation. If the Area Pastor does a good job of creating and encouraging these kind of environments, as we have tried to do in our group, then one should not have a problem encouraging people to spend more time together outside of programmed time.

DISCIPLESHIP CORE – Living The Way of Jesus Though, there may not be a central program, there is a central component to the discipleship core— living the way of Jesus. This is the primary function of a disciple (Mark 2:14; John 15:14).14 This is the central truth within the core and the thrust of the next section. At this point in the assimilation process, a linear path toward discipleship ends. Within the discipleship core, high-end programming becomes obsolete due to the nature of an organic community. There are too many variables and needs in such a context, including past emotional pain, doctrinal unawareness, and personal sin. Family Discipleship I Instead of a program-driven discipleship, the Koine Model will introduce a family-driven discipleship. Maxwell discusses this model in his book, Millennium Matrix.15 Effective discipleship happens when we walk alongside one another, much like the culture of a family. Instead of telling people how to live through a short term curriculum series, Family discipleship occurs when mature believers spend significant, relational time and energy with other group members, that they can

14 influence them toward living the way of Jesus. A family discipleship model can be observed in first century as Rob Bell reminds us in Velvet Elvis.16 First century discipleship was most evident in the rabbinical system. When a Jewish man was found worthy, the rabbi would say, “Come, follow me.” Then, the disciple of the rabbi would go everywhere he went. The disciple would learn by observing the Rabbi’s conduct and practice. The disciple really became a part of the Rabbi’s family. Another value of a family discipleship model is an “on the field” response to situations. Trained leadership will more likely be aware of problems “on the field”, so they can respond accordingly. The pastor and other mature members will influence and disciple others in an “on the field” approach. Devotional Support I To live the way of Jesus is to establish the kingdom of God on earth. When Jesus said that the kingdom of God is at hand, and that it was already here (Luke 17:20-21). The “here” part of His statement was referring to the Church.17 The first element of kingdom living is being aware of the presence of God by seeking a personal relationship with Him. The Area Church raises and encourages a God-pursuing lifestyle as each member models a life of prayer and Bible reading. This is done by praying with one another throughout the week and during appropriate gatherings. This is also done by promoting the studying of God’s Word, such as teaching curriculum that focuses on Biblical knowledge and Bible study methods. Even more, the members will be encouraged in opportunities for fasting, solitude, silence, giving, etc. These can be done simply as reminders, but obviously should be done in times when someone is facing a particular struggle. In our group, we have taken a Saturday morning retreat at the Area Church house, fasted together as a group, and rallied around and supported a local missionary as expressions of a devotional lifestyle. Use of Spiritual Gifts I To live the way of Jesus is to implement the gifts He gave us for His Church and kingdom. According to 1 Corinthians 12:7, spiritual gifts are given not for the individual purpose, but to benefit the common, or Koine good. Therefore, it is the responsibility of the group to encourage and allow everyone’s gifts to flourish. Paul continues to tell us that a healthy Church is the sum total of its gifting in 1 Corinthians 12:14. The way this is manifested in our group is that every individual is a champion of their own corner of the spiritual gift market.18 For example, we currently have someone who is very serious and active in ministering to men, another who is dedicated to sound doctrine, another to feeding the poor. So we feed the poor, mind our doctrine, and work on building strong relationships with men. They all inspire and champion their part. The 30 of us are stronger for it because we are operating not under the gifting of one pastor, but with the giftings of all the members. In fact, the Area Church’s activities and efforts should be the sum total of the spiritual gifts of the group and very little else. A group, which takes on a task for which no one has a gifting would be pushing the group outside of its own design. This is where we begin to bring in the “hired-guns”, allowing a local church to be lead by leadership that does not have an invested interest. Therefore, if an Area Church approaches the Koine Church and asks for funding or assistance for an activity that is completely above and beyond that group’s ability, then it may be denied. One of the visions developed through our Area Church is based on a principle from Matthew 10. In using our spiritual gifts, we have found it much more effective to pair people up in twos and threes to

15 support their personal visions, rather than to create one general vision around which everyone rallies. The strength of this approach is that people take ownership of their own vision. Their smaller work spreads the influence of the Church more broadly. Not only are members allowed to offer their personal visions, but they are given support and encouragement by the Area Church. M. Rex Miller recognizes that leadership has already started to shift to this new paradigm. He says, “Leaders are becoming less like prime movers and more like advocates and facilitators. They have an ability to see and have the ability to cultivate collective potential. They are less driven by their urge to recruit people to serve their vision.”19 For example, one member in my group loves to do outreach for the poor. The Area Church is working with him to start a bible study for the poor. Four other members are concerned about the African tribes who have no access to clean water. The Church is supporting and encouraging them as they put on a benefit concert to raise funds. Each person isn’t just a lemming, simply following the leader’s particular vision. Rather, depending on their own God-given talents, they can share their own micro-vision with one or two other members. Environment of Accountability I Accountability is a major outcome of the Area Church culture. Community, with well-defined values and purpose, has a way of keeping its members in check. Starting with the leadership, community members will give permission to one another to encourage and confront each other regarding a challenge in life. Accountability can be manifested through times of confession. It can also be found in moments of inspiration. In close community, a person can tell a story of how they overcame a certain challenge, inspiring another member they can face and overcome a similar challenge. The extent of this accountability may result in Church discipline, even asking certain members to leave (1 Cor. 5). For clarification, a member will be asked to leave if they are unrepentant of a particular sin, not just because they stumbled in a certain area. This should be handled through the leadership of the Church (Gal 6:1) and in line with Biblical Church discipline (Matt 18:17). While there will not be a specific accountability program, accountable relationships will be encouraged and cultivated by the leadership of the Area Church.

DISCIPLESHIP CORE – Area Pastor As a person continues their discipleship within the discipleship core, their first encounter will probably be with the leadership of that core, which begins with the Area Pastor. Each Area Church will have a pastor, with several core group leaders, and at least one elder overseeing one or two Area Churches. Overall, the responsibility of the pastor will follow the Biblical model, which is to teach sound doctrine (1 Tim. 3:2; Titus 1:9), practice hospitality (Titus 1:8), resolve doctrinal disputes (1 Tim. 4:3-6), correct those straying (1 Co. 5; 1 Tim. 5:20; Titus 1:9), promote the work of the Church (Acts 6:1-5), and raise up leaders and elders.

16 Area Pastor - Relational Leadership I It is important to address the relational role of the pastor, not because I consider it the only role, but because that particular role has been dismissed in recent years, in part due to the business model of the Church. According to the Koine Model, the Area Pastor is expected to be a spiritual guide for his members, available for counseling and friendship. He is also expected to build and model intimate, close relationships for the Area Church. He should oversee and largely be concerned with the members’ spiritual condition, checking in with them, encouraging them, and offering advice when appropriate. The Area Pastor should also be an active member in their lives. Members should consider him friend first, pastor second. If a pastor seeks to lead a healthy community, they model it by building authentic relationships, by doing ordinary things with their congregation like birthday parties, camping trips, dinners, etc. The pastor should be accessible. He has to be available for “drop-ins” and “I need someone to talk to right now” meetings. While a pastor cannot care for the needs of all 30-50 people in an Area Church, he can model such care to his core leaders in the group. I will address how the pastoral leader will support core group leaders, who in turn, will care for the needs of the Church in the following sections. M. Rex Miller, among other leading Christian authors, believes that a pastor’s ability to relationally connect will be the definitive role of the pastor in the 21st century. Although a relational role should be considered part and parcel to any pastor, I have found it is absolutely fundamental for our generation. In ministering to my peers, I have discovered that we struggle with a deep sense of loneliness. Our generation shows all the signs of isolation through self-absorption and self-destruction.20 Bulimia and anorexia is now up to 40% on college campuses, and the number of students who suffer from anxiety is now 1 in 4.21 David Crabb in his book, Connection, tells us that most of those who seek therapy and counseling would not need to, if they had vital, intimate relationships.22 John Naisbitt, best-selling author and future-trend setter, introduced the phrase “high-tech/hightouch”. As technology continues to discourage human interaction between one another, the culture will desperately seek physical human engagement as compensation. Typically, a member of our modern culture will look for “high-touch” in relational environments such as the family, bars, clubs, sporting/music events and the Church. When visitors fill out a visitor card, their primary goal is to find a place to connect. The majority do not say that they are looking for solid preaching, lively music or an incredible facility. The ability to connect is a deal-breaker. If a visitor does not find it, they will turn elsewhere. Miller tells us that this turning away from the American Church may be due to the modern organization in which we pastors find ourselves. Today’s pastor fills a ‘low-touch’ role. Miller tells us that pastors have become insulated, as they now have a third-party filter: the administrative assistant. This means that to see the pastor, a congregation member has to schedule a meeting with his assistant a week or two in advance; they should only expect to meet with the pastor once a quarter, at most. This, and several other organizational issues, keeps leaders from relating to people on an “individual, unscripted, and personal level” as Miller explains. They remain insulated from the very work they are called to do – people. 23 Now, don’t misunderstand the point here. A pastor should have as much administrative help as needed, but not to act as a relational filter. Furthermore, common sense tells us that most people will not wait two weeks just to tell someone about an immediate emotional problem

17 or to seek spiritual advice. They will turn to their co-worker, friend, or even another religion to solve their problem. The discipleship process becomes compromised because leadership is unavailable, leaving a community to turn elsewhere for guidance and counsel. Our generation’s need for high-touch cannot be cured by EHarmony, short-term programs, or an hour a week counseling session: it can be cured only by God and His people, the Church. Koine Dallas, an alternate faith-based community as Barna would call it, must have Area Pastors who have “high-touch”. On a personal note, it is my conviction that we need leaders who are willing to jump in the trenches with us. If there is one belief that I would be willing to give it all up for the glory of God, it is the raising up of Godly leaders to shepherd God’s people.24 The last thing our generation needs is a pastor who leads them from the plasma screen pulpit. Rather, we long for leaders in the living room, at coffee shops – in a car on a rainy day, praying with the man who is going through a painful divorce. Area Pastor - Leader of the Word I Continuing, the pastor will need to be a leader of the Word. Jonathan Edwards made this resolution, “Resolved: To study the Scriptures so steadily, constantly, and frequently, as that I may find, and plainly perceive, myself to grow in the knowledge of the same.” This has practical implications. The Area Pastor needs to spend a good deal of time studying. Requiring a pastor to spend at least two hours a day reading and meditating on the Word isn’t too little. Not only does the pastor model personal devotion, but He becomes a source of biblical knowledge and education for the group of people in the Area Church. From his learning of the Word, he needs to value teaching others the doctrines of scripture (1 Tim 3:16-17; 6:17-19; 2 Tim 4:1-5). An important event of the Area Church gathering should be a relatively short teaching session. The teaching should value doctrine and biblical exposition according to the teaching pastor’s style. The pastor should limit his time because every minute given to teaching is lost to core group time, which means we lose time for community. I have found that the Socratic25 method of teaching is useful, since this encourages community and relational interchange. This means his teaching style will look different. Personally, I look at it like this (next page):

18 A Sunday morning preacher starts with an opening illustration so that he can gain every one’s attention on him as the communicator, and move them through the rest of his points.

Opening Illustration

Preacher puts attention on himself to present his sermon

Main Point

Preacher communicates truth.

An Area Pastor will start with an opening question (Socratic method) so he can put the attention on one another. His objective is to form community by getting everyone to listen and talk to each other. He then leads them through group dialogue toward the points he would make, but leaving room for others to contribute. Some of the best ideas I have had over the last two years was due to teaching through this tension. Leading the dialogue to a given point, while allowing for contribution and even correction. I typically have 10 minutes of open discussion, and then 10 minutes of direct teaching. The opening questions should deal with the subject for the evening, but encourage interaction. It would look something like this:

Opening Questions

Area Pastor puts attention on each other to form community.

Questions toward the main point

Area Pastor asks questions towards truth.

Area Pastor - Visionary and Advocate of the Gospel Continuing, the Area Pastor is the one who casts the vision to bring the gospel to their neighborhood. But the message of the gospel is not simply telling people about Jesus. If the gospel is the redemption of all creation, then we share the message as we give life to our own plot of land, so to speak. Some will share the gospel by taking care of the poor and needy, others will do it through art, and others will do it through raising their children. Whether its public expression, or relational influence, each member will explore how their gift and passion can translate into gospel living.

19 The Area Pastor will support those within the group to promote the gospel throughout the neighborhood. The Area Pastor will not create a huge vision and program for a local neighborhood, and then recruit everyone to join his vision, rather he is to learn about everyone’s own micro-vision, help them develop that mission, and be the middle-man between them and their vision. As I mentioned before, I spend at least a 3rd of my time helping Area Church members live out their gifts in their own way – in a sense I am their advocate.26 For example, someone in our group is passionate about reaching the poor in Lakewood. There is a great non-profit in the area who does a remarkable job of reaching them. Last week, I scheduled a meeting between the leader and the Area Church member. I no longer fulfill the role of recruiter, and manager, rather supporter and advocate.

DISCIPLESHIP CORE - Core Group Leader While the Area Pastor’s role is to oversee and maintain a healthy community, he cannot possibly meet the needs of 30 to 50 people. It is also unhealthy for community to share openly at such an unmanageable size. Therefore, after 30 minutes of large group teaching, groups will be broken up into core groups. These core groups between 7 to 10 will have their own core group leader who will help the pastor share the load of the leadership. Specifically, the core group leader will help facilitate conversation in his or her group. The leader will also encourage members to connect authentically during and outside group time, and help the pastor share responsibility and direction for the overall direction of the Area Church. While the leader will not be considered a pastor or elder, he/she will be held up to the standards of 1 Timothy 3. Depending on a few key factors, core group leaders are also perfect candidates for future Area Church pastors. It is in a core group where a pastor can prove able to lead. If it comes to it, a core group leader could be encouraged and supported to go out and plant another Area Church elsewhere.

DISCIPLESHIP CORE - Elder To be developed.

AREA CHURCH’S MISSIONAL INFLUENCE While we touched on the missional impact of the Church in a local neighborhood from a nonbeliever’s standpoint, it would be different as a disciple. The Area Pastor casts the vision for the missional impact of a Church in a local neighborhood. The Area Church now adopts a given area, focusing on the subculture of that area. In their vision, an Area Church should be aware of the socioeconomic condition of the neighborhood, the cultural values, and history. Then, they should take time to consider as a group the various needs of the community, and how the members can best handle the needs according to the gifts within the group. It is here where a pastor steps in as advocate and supporter of the members.

20 In regard to missional impact, the group should also flesh out how the message of the gospel is best expressed in the context they are in. For instance, Lakewood would see the gospel message through family services and benevolence ministries. While Uptown will see the gospel through more relational methods, since it is a concentration of young singles. Lower Greenville would hear the gospel primarily through family, and the arts, but not necessarily benevolence ministries like Lakewood. There has already been one name ascribed to the members of the Area Church – discipleship core. But they should also consider themselves a missional core. As part of the missional core, the Area Church would understand that part of their roles as members of the Church is to help spread the gospel to their local neighborhood. Area Church Planting I One of the most exciting aspects of this model is its reproductivity. Depending upon the success of a particular core group within a church, an Area Church would be capable of spinning off other Area Churches. If a core group leader proves himself able to lead, then the leader would go through a training program through Koine Dallas (more on that later).. The leadership development program would work with them by first assessing and then preparing them for the work of a pastor. If they qualify, then the Koine elders would meet with the candidate’s Area Church pastor to discuss future plans and location. Afterward, the core group leader would challenge his core group to be the seed group for the next Area Church. However this comes to fruition, the future Area Church pastor would take at most, five others to start a new Area Church wherever the Spirit would lead them. The value of this strategy for Church planting is three-fold. First, the DNA of the house Church is maintained because it can send out its own leaders with its own value systems. The leaders have also experienced first hand what it is to be in such an environment, and can learn by example – the family model. Continuing, a culture of Church planting is maintained at the most fundamental level. Every member of the house Church should be prepared to leave, and reach another part of the city. This maintains a passion for evangelism and discipleship. Finally, it keeps the Area Church lean. Instead of fattening up with members, and the Area Church becoming lost in its own members, they keep the group lean so unbelievers would have room to join. City Church Planting I Eventually, the Koine Dallas hub, and its Area Churches will become too big to manage as an organization. Furthermore, there are many other unsaved people throughout the rest of the DFW area that would not step foot into a conventional Church, but would be more than happy to visit a local spiritual group. Therefore, there will be a need for other Koine hubs throughout Dallas. At the same time, it will be obvious that some house pastors have the gifting to start, and lead an organization much like Koine Dallas. Therefore, they will be trained and equipped to be sent out elsewhere. While there will always be room to Church plant outside of Dallas and Fort Worth, Koine will emphasis local Church plants. Missionary Support I Finally, global outreach would still be a concern for Koine Dallas, but it would be handled through the local house Churches. There is a couple in our group who have a passion to reach the mixtecs in Central America by translating the Bible into their own language. Last April, members of the house Church rallied around them, and began supporting them. Imagine, instead of one local ministry within a Church trying to fund the dozens if not hundreds of missionaries, rather a local

21 Area Church emotionally and financially supports and rallies around a missionary. The financial return would significantly increase. If a house Church asked all 40 members to commit $25 to $50 a month, the return would be incredible. But the greatest value of this type of support would be for the Area Church member. They could personally partner with a missionary, sharing their passion and mission for a people group. Both missionary and member would experience a synergy that would be lost if the missionary went through a larger organization.

22

Koine Church (The Area Church’s Hub)

23

Diagram of Koine Church Hub K

Corporate Worship Gathering

Area Church

Financial Support Pastoral Training/Support

Leadership Development

Worship Event

- Koine Church (Hub) -

24

KOINE CHURCH MODEL I have struggled for years regarding the effectiveness of the local megachurch or attractional church. But in the end we cannot dismiss it as an abhorrent work of man, no matter the frustrations. Megachurches have played a valuable role in our history. Therefore, below are some observations that show the value and need for certain aspects of the attractional model. First, historically the attractional church reminded us that we needed to keep in touch with our culture in order to share the gospel. It gave us a reboot, and recommitment to the gospel message. Though, I do not believe a Church should be relevant for the sake of the gospel, I do think the Church should be relevant for the sake of honesty. For too long, Church members either lived divided lives – listening to Elvis at home and the old rugged cross at Church. Or they bought into the belief that there was a sanctified form of music, abandoning all else. Some could imagine the sermons that told us “only Satan would use drums or electric guitars.” We should live honestly within the style of the culture (though not always its values). Continuing, the megachurch stepped in a time in western Church history where denominations were on the decline. As denominations lost relevancy and effectiveness, the megachurch or attractional Church model served as an alternative. The megachurch kept the American Church in a holding pattern. This is obvious as one realizes that most mega Churches are made up of those who have left the classic, denominational Church. Also, the megachurch has really acted as a parachurch. The effectiveness of a parachurch is its ability to help support the local Church by collecting and redistribute resources, training, etc. In fact, I really consider the Koine Church hub as the parachurch entity of the various Area Churches. Its role is to come along side and support the effort and leadership of the house Church. Therefore, I have set out not to completely dismantle the mega Church/attractional Church, rather take from it what worked while helping the Church continue to evolve. Finally, the megachurch, much like the parachurch, has the capacity (though has struggled to date in this area) to offer leadership development. If a local Church turned its money and resources away from programs, and poured into men who were gifted as pastors and leaders, the influence and effectiveness in a city could be ground-breaking. With a quick reexamination of the model presented on page 26, you will see that the Koine Church as an organization is broken up into two parts: leadership development and worship service. The following section will work through these different elements.

25

KOINE CHURCH I LEADERSHIP DEVELOPMENT One drawback to the house Church in the American culture has been the lack of support and accountability a local house Church can expect to receive. Some resist a house Church because of valid concerns of the leadership. We are asked to submit under the guidance of a house pastor, but “who does this leader answer to?” We can imagine a house member say. Who can we report to in case they had questions about leadership, including doctrinal differences, impropriety, and the like? Some have correctly identified this as an apostolic form of leadership, though I wouldn’t emphasis hierarchy. Truly, the member is not worried about hierarchy, rather a checks and balance system for their local pastor. Whether this is the effect of the American culture, or a basic human need, I believe it is valid to expect an organization to offer accountability and encouragement for the local pastor. Pastoral Training I Koine Dallas first and foremost would offer pastoral training for a house pastor. This training could consist of biblical and theological education, communication classes, internships, and overall training to lead a local house Church. Some of this training could be outsourced to a local institution like Dallas Theological Seminary, or Fellowship Dallas. Pastoral Support I On-going emotional and council would be available through Koine Church. Either a coaching system between seasoned house Church pastors or staff would be available for the local pastor. Each house Church would be responsible for the financial support and well-being of a local pastor. It would be likely that the Koine Church would collect the funds and redistribute it across the board to cover the cost of each house Church. I will not take the time to flesh out the logistics, though available to discuss it. Pastoral Accountability I At times, accountability can be another word for control. But it is the intent of this model to not control the activities of a local Church pastor, but help maintain his character and spiritual life. It will also be a checks and balance to make sure that the Area Church pastor adheres to the values and doctrines of the faith. Furthermore pastoral accountability, through the coaching system, would allow the pastor to work through issues and concerns in their given house Church. This coaching system could be made up of fellow area church pastors with more experience, or a leadership team from Koine Church.

KOINE CHURCH I FINANCIAL SUPPORT AND ACCOUNTABILITY First, Koine Church would offer financial oversight. Therefore, Koine Church would collect the tithe from all the Area Churches. Its important that an organization still manages the finances. First, this is so that a third-party is involved in the finances, so the Area Pastor is not tempted in inpropriety. More so, this was a value we see in the early Church. Everyone gave financially for the common good of all (Acts 3). Those who had gave to those who had not. Koine Church will redistribute the funds for staffing,

26 childcare, local outreach endeavors, etc. It should be noted that within this model, very little money will be placed toward the corporate worship event. Therefore, it is hopeful that money can be redistributed to help support a local house Church’s effort to reach a neighborhood, cover child support, and other needs that each Area Church would have. Financially speaking, a local house Church has a greater chance for longevity if an organization like Koine Church can come alongside and support it.

KOINE CHURCH I WORSHIP EVENT If you reexamine the diagram on page 26, you will observe that the worship event takes up only onefourth of the circle. This is intentional, as the effort of Koine Church should not be on a large attractional show, rather a gathering that proclaims the Word, gives vision to reach the city of Dallas, and spurs one another on through testimony and corporate worship. First, the church plant members and advisory board is still grappling with the issue of frequency of service - will we meet once a month, twice a month, or once a week? As the Church continues to develop, this will become obvious. Now, the thrust of this overall gathering is a time of responsive worship. First, a response to God, and his work in the world. This will come through a time of testimony and sharing. Imagine fifteen or twenty house Churches coming together, and a handful taking a few minutes to express on video, live, or other means of how God has used them in a part of the city. Continuing, music and creativity will be another opportunity to respond to the creative power of God. The traditional worship music can be a part of the service, but will not be the only creative expression. Also, there will be a time of teaching from God’s Word. Corporate and universal instruction, and correction through God’s Word should always be held up in large gatherings whenever appropriate and possible. It should be remembered that the worship event is not the welcome mat for unbelievers. The worship leaders are concerned with leading people in worship, rather than create a safe environment for unbelievers. Hopefully, it will also not be an unsafe environment for unbelievers. Rather, through our honest expression of God’s love, they will run to God.

27 APPENDIX Observations Along the Way While I strive to be a leader who focuses on the solution, rather than the problem, it would be completely false to say that some of this is not born from discontent. Therefore, in an effort to remain honest, the reader should also understand the concerns I have for the modern Church. But with these concerns, I hope to also find a solution. It is hard to describe the growing small voice of discontent within me, having worshipped for at least twenty-five years and having served on staff at a local Church for the past ten. This is a “discontent” that goes past individual hurts and denominational disagreements. I have watched Churches move from the traditional, evangelical model in the early and mid-80s, to the Willow Creek model through the late ‘80s and ‘90s, to the present day models that promotes high organization through attractional methods. However, the condition of the American Church has not significantly changed. Others who share this discontent, are now a part of the emergent /emerging movement, while others are simply trying to grapple with a new way of “doing Church”. This small voice of discontent is best explained through an observation: We are not changing. Statistically speaking, as the American Church, we are not changing as a whole. While there are small pockets of deep, spiritual change, as the whole American Church, we are not becoming more like Christ.27 It is probably better to say that we are changing, but in the wrong way. 80 to 85% of American Churches are on the downside of their lifecycle. George Barna recognizes that the Church in America has been in decline for the last 30 years, 28 and anticipates it will continue to do so. One reason he offers is that the Church continues to fail in reaching its main objective – to spread the good news and make disciples. 29 The local Church has a budget and resources that far outstrip most Churches around the globe, and throughout history. We have more programs, led by more well-trained leaders and teachers, yet our Churches remain filled with cultural Christians. Although most attractional Churches have discipleship and evangelism in their mission statement, there are no clear, ongoing environments in which one can move toward Christ and His mission; rather, a series of short curriculum or experiencebased programs. More importantly, the local Church continues to struggle in raising up a pool of leaders from within its membership who actually guide others to become more like Christ. This observation seems to fly in the face of many modern evangelical Churches that continually preach discipleship and evangelism. Even today, the American Church has invested more energy to preach the Gospel and assimilate people into a discipleship-making process than in previous generations. However, the message is not my concern; it is the Church environments we have created. It has become apparent to me that we, the Church, preach change, but have unwittingly created nonchange environments. In these insulated environments, we preach “on the edge” sermons, while handing people bunny slippers and bubble-gum filled discipleship. Bill Hybels said we (Willow Creek) have made it too easy. What was made too easy was not the doctrinal statement, rather the environments. One can communicate the message of sacrifice through a sermon, but communicate

28 selfishness through the organizational structure. Cornerstone Community Church’s stance on organizational leadership is a little stronger. They say that a Church can have strong Biblical doctrine, but preach heresy through their organizational structure.30 While I wouldn’t use the term “heresy” so strongly, I do believe that a Church’s organization communicates as much of its system of belief as does its doctrinal statements. We create non-change environments that encourage anonymity – a negative element of discipleship. We offer worship services, programs and curriculum that do not require inter-relational activity.1 Now, we have created a small group ministry, but the Church’s ability to offer solid leadership and resource such a ministry is so limited, that the members are left to their own to develop strong community. My vision is to make disciples by offering the best “change environments” that encourage close relationships, discipleship and accountability. Attractional Verses Missional I The cynical atheist in the book, Jim and Casper goes to Church, put it adeptly, “Jim, is this what Jesus told you guys to do?”31 My observation is that organizations today communicate that the greatest mission of the Church is an attractional event like Sunday morning. This assumption is proven by our energy, expenses, and gauge for success. If there is doubt, then look at the budget of the modern Church. If a person gauges Church by its Sunday morning service, then the Sunday morning service must be the primary spiritual event. Although, Biblically, we know the Church is its people, we encourage a visitor to choose a church not based upon the people, rather the attraction. These attractional events also communicate that the most important, most spiritual Christians are the ones on the stage, leading the attraction. The spectators cannot help but consider that those leading the performance do so because they have a superior faith. If the community recognizes the people on stage as the spiritual bar, then they interpret becoming a disciple of Christ as becoming ‘that guy’ on the stage under the flashing lights and cool backdrop, and dismiss a walk with God as only ‘for the talented and professionals’.32 The members of the audience then sit back, allow themselves to be inspired during the two hour event, and typically return back to their usual, weekly way of living. As leaders, we do need to inspire, but the inspiration should be to follow God, not appreciate our Sunday service. A Solution to Attractional Churches I Instead of the bulk of the Church’s energy and resources being spent on the Sunday morning event, what if we put our energy and resources into supporting local groups of believers who want to spread the kingdom? What if these communities had real, accessible leaders who they got to know and spend time with on a daily basis? They would see leaders in “realtime” as they deal with down-to-earth issues and struggles. They would see leaders model a true missional and incarnational lifestyle. They would be able to witness a leader who struggles, yet overcomes the very struggle they themselves face (Hebrews 10:24). My proposal is to decentralize the effort and financial resources on Sunday morning and redistribute it to the other six days of the week, in order to enable smaller concentrations of community to shine the light of Christ in their own neighborhoods. Niche-Market Programming I Furthermore, it seems that the modern Church develops programs with a niche-market mentality. With this niche-market mentality, we promote a program that concentrates either on discipleship or evangelism or financial care or women’s ministry or missions or

29 children’s ministry.33 Each one of these niche programs requires so much time and effort from a disciple that they can commit to only one or two. Modern discipleship formation is just too taxing for most believers. Therefore, people have to choose. Some are all about evangelism, some are about men’s ministry, some are about discipleship, but in the end, this shopping mall of programs produces unbalanced Christians. The disciple has to choose if they want men-to-men relationships or to evangelize. Their spiritual health is limited, like one strong arm attached to a weak body. All of this results in myopic Christianity. It should be recognized that, most recently, Churches have tried to be strategic in its programming, but an organization can limit itself to only three or four programs and still ask far too much time and energy of its members in the long run.34 A solution for Niche-Market Programs I I believe the disciple Jesus created didn’t have to choose between one area of discipleship, or another. I believe Jesus’ original intent was to create balanced, fully integrated disciples in the context of community, as we see emerge in Acts 2. What if we offered a community environment in which the three or four programs were integrated? It is my proposal to deprogram and create more integrative, discipleship formation in a relational environment. Non-Serving Environments I 1 Corinthians 12:18 says, “God has placed the members, each one of them, in the body, just as He desired”. Paul tells us that God, like a conductor, has ordained that every person is put into a local congregation for an express purpose. If an environment doesn’t allow for the flourishing of spiritual gifts for the common good from all of its members, then it may not be a healthy Church. If 1 Corinthians 12:18 says God has placed the members there, just as He desired, to contribute their spiritual gifts, what would that mean for the modern local Church? If we look at a corporate body of 2000, and consider, that God has put at least 1600 “in the body just as he desired”, counting those who have an active relationship with God, then this has serious implications. The Church leadership should allow the 1600 eyes/ears/mouth/hands to serve in some capacity for the “common” good. In fact, some would argue that all members could use their spiritual gift in a local body of 1600 just as well as a body of 30. But most Church leaders know that even half of 1600 could never use their gifts in “common” for the good of all in such a large church. Managing that would be mind-boggling. Herein is the crux of the volunteer problem in the local Church. I believe that we (yes, myself included) have created such complex, corporate and professional organizations with voluminous congregations that most people neither have a place nor the expertise to serve. They belong to a body in which they are not needed, counter to 1 Corinthians 12:18. The indictment is on us to either send them to another congregation, or change our environments so that every person has a chance to serve. As an aside, church leaders know that people feel engaged and important in a Church plant of 30, whereas they may feel like a cog in the wheel in an established Church of 600 or 6000. The member does not feel his own personal impact because of the sheer size of a large Church. But in a group of 30, their tithe check or willingness to cook a dinner will have a greater impact. In short, we should keep the size of the Church environment to the level in which all can appreciate and effectively use their spiritual gifts. A Solution to Non-Serving Environments I The Koine model would create smaller, more organic bodies where members could serve in activities that are more attainable and where one’s gift(s) would

30 be needed for the whole of the body, or Area Church. It has been my conviction that I am a poor Biblical leader if even one person walks into a Church, but has no place to give their gifts. Non-Missional Environments I Finally, our environments communicate a non-missional lifestyle. One can preach a thousand messages on how to be missional, but it seems to me that if the Church’s organization promotes a non-missional message, then people will live a non-missional spirituality. We are called to live a missional life, whereby we are all called to reach the lost in holistic, authentic, and relational environments. A missional environment is disproportionate to a consumeristic environment. “Missional” should be an authentic and relationally-driven style of living. It puts the responsibility of living out the Gospel on every person in their work place, at the grocery store, and with their families. It gives greater priority to building authentic relationships, and communicating the Gospel through natural, “in the trench” experiences. Consumerism is concerned, not about the interpersonal relationship, but rather the needs of a buyer. Energy and resources are put into marketing the product, hoping someone will buy it. The consumerist Church says to a visitor, “How can I talk about Jesus in such a way to get you to come back?” while the missional Church says, “How can you see Jesus through my relationship with you?” Solution to Non-missional environments I What if we created such environments in which we challenge groups of believers to live missionally – sending them out in missional groups into a neighborhood? It is my proposal to form the best missional environments by forming Christian communities which live holistically with each other in their local neighborhoods among their unsaved friends and neighbors.

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Koine Dallas’ Strategic Calendar 08 – 09 I Goal for 2008 – 2009: 3 Area Churches. 1 weekly or bi-monthly worship event TBD.

September – December 08 I Building community outside and within  Love On Dallas  Compassion Outreach  Benefit Concerts  Local Gatherings (house parties/ open-mic/birthday parties)  Loving your neighbor  Discipleship Track #1 Area Church  Start 2nd Area Church  Strategic Plan Development o Retreat with Jon and Kim, Me and Jenny, and co-pastor and wife.

January – May 09 I Worship Service and Planning  Continue to love on Dallas  Compassion Outreach  Benefit Concerts  Area Church #1 and #2 continue discipleship track.  Recruit Volunteer Team  Children’s Minister  Worship Band  Web/Video Design  Finance Team  Recruit Leadership Team  Associate Pastor  Worship Pastor  Area Pastor #2  Program Director

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June - August 09 I Worship Service and Planning  June Preview Service  Network and connect with those who visited  Introduce them to an Area Pastor or Church member  Follow up with a mixer night at one of the local house churhes. Poker night, movie night  Work with leaders  Work with house Churches  Only word of mouth – no marketing

 July Preview Service (See above)  August Preview Service

(See above)

~ September 09 Worship Service Launch ~ Begin #3 Area Church.

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ENDNOTES 1

This model is developed from Randy Frazee’s model, in his book, the Connecting Church. It has also been implemented at some level by Cornerstone Community Church in Simi Valley, California. http://www.cornerstonesimi.com/ 2 I don’t know about the reader, but it still amazes me how I come up with a name like “Koiné”, and then find it in Ed Stetzer’s book with a similar name and similar model. 3 George Barna, Revolution.Tyndale House Publishers, 2005. 45, 49. 4 At a given point, some will argue that a small group leader of any modern church could fulfill the same function as an Area Pastor. As most small group directors are quick to point out, the greatest weakness in the current small group model is the leadership. No matter the energy and effort put into small group leaders, they are, at the end of the day, lay people who have other full-time jobs and other concerns. Much like a volunteer youth pastor, a small group leader cannot provide the same quality of leadership or time on a consistent level as a full time youth pastor. 5 I argue that the value of the mega-Church has been its ability to act as a parachurch. Much like parachurches, megachurches can gather a great amount of resources; therefore it is very difficult to argue against its value. Because of its size, it is able to redistribute the resources to do some great work in a city and across the globe. From helping orphans in Africa, to offering parenting classes for single-mothers. Unfortunately, its size makes the essence of Church, which is community, nearly impossible. Though the work of the Church is to establish communities that evangelize and disciple, it cannot empower the congregation members to do the “work of the Church”, because it spends too much energy keeping its own organization afloat due to its vast programs and efforts. 6 George Hunter, “The Rationale for a Culturally Relevant Worship Service,” Journal of the American Society for Church Growth, Worship 7 (1996): 131. 7 Rob Bell touches on this issue in his book, Velvet Elvis. He retells the story of the founding of their Church. Rob refused to allow people to put up signage, posters, or any marketing whatsoever. As he says, “people have to want to find us.” Rob Bell, Velvet Elvis. Zondervan, Grand Rapids, Michigan. 2005. 099. 8 Consider this – how do we want people to message our Church? A place where we offer goods, or a place of growth and spiritual discipleship? The Church can never hope to meet every variable of every person that walks into the Church. While needs might be met along the way in spiritual discipleship, the messaging should not be need-based, but change-based. 9 Hirsch and Frost deal with Incarnational Ministry in the section of their book, “Incarnational Ecclesiology.” Michael Frost and Alan Hirsch, The Shaping of Things To Come, 2003, Hendricks Publishers. 10 See Jim Henderson, “Ordinary Attempts: Evangelism for the Rest of Us: Why Didn’t the Right People Try?” NextWave (July 2000). See www.next-wave.org/jul00/Ordinary_Attempts.htm. Accessed 23 August 2001. See also the website off-the-map.org. 11 Scot McKnight, A Community Called Atonement. 2007. 130-131. 12 It’s always been interesting to me that some Church leadership set up a false dichotomy between relationship groups and discipleship. Both should happen together as it says in Hebrew 10. 13 It is interesting that our greatest opportunity for communal identity and missional impact intersect at such events. The more natural, common social experiences a pastor can create for a Church, the easier it is for the unsaved to intersect with the saved. 14 Jesus clearly lays out the “way of Jesus” in Matthew 5, and then in John 15:14, he tells us that we are his friend, if we do what he commands. The essence of discipleship is to follow His Way. 15 M. Rex Miller, The Millenium Matrix. Jossey-Bass, San Francisco. 2004.. 162. 16 Rob Bell, Velvet Elvis. Zondervan, Grand Rapids, Michigan. 2005. 129-131. 17 Dr. Glenn Kreider. Professor of Systematic Theology. Dallas Theological Seminary 18 Ethan Watters talked about “champions” in his book Urban Tribes. I would highly recommend that you read this book. He works through the basic dynamic of these concentrations of community cropping up in the single, uptown cultures throughout the U.S. cities. 19 M. Rex Miller, The Millenium Matrix. Jossey-Bass, San Francisco. 2004. 162. 20 M. Rex Miller, The Millenium Matrix. Jossey-Bass, San Francisco. 2004. 155.

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th

Hara Estroff Marano, Psychology Today, “A Nation of Wimps”, July 5 . 2006. Larry Crabb, Connecting. Nashville: Word. 1997. 23 M. Rex Miller, The Millenium Matrix. Jossey-Bass, San Francisco. 2004. 156. 24 M. Rex Miller, The Millenium Matrix. Jossey-Bass, San Francisco. 2004. 155. 25 Socratic method is a form of teaching that uses a question and answer format. This form of discussion is illustrated from Socrates’ work: Socratic Dialogue. This form of teaching takes time and practice, but can really charge a community to build on one another’s personal beliefs, while keeping each other’s doctrines and positions in check. Benson, Hugh (2000) Socratic Wisdom (Oxford: Oxford University Press). 26 Once again, I refer you to M. Rex Miller’s Millenium Matrix, pg 162. 27 Win Arn, cited in Malphurs, Planting Growing Churches , 44. 28 George Barna, Revolution. 2005 29 Matthew 28:18-20. 30 Cornerstone Community Church has developed and implemented a model very similar to what I have proposed. You can find more on this Church at http://www.cornerstonesimi.com. 31 Jim Henderson and Matt Casper, Jim and Casper Go To Church. Barna Books, 2007. 114. 32 Truly, some Christian celebrities do exactly what Hollywood celebrities have done. Encourage people to change their outward appearance, promote their own abilities and talents, and seek their own “15 minutes of fame”. Sweet, McLaren and Haselmayer write a very good article challenging the Christian celebrity. First, they point out that the world remains cynical toward Christianity because of its hypocrisy through its Christian celebrities. They said it so well:”The greatest heroes, the greatest stars in the future, are not those who are the greatest celebrities, but those who are the greatest persons.” Leonard Sweet, Brian D. McLaren, Jerry Haselmayer A is for Abductive, The Language of the Emerging Church. 2003. 60-62. 22

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Randy Frazee deals with this issue, and has presented a great model called the Connecting Church. In fact, my model is a direct result of his model. Randy Frazee, The Connecting Church. Zondervan, 2001. 34 Simple Church by Thom S. Rainer and Eric Geiger is an example of a more simple approach to the programs of a Church.