Last week I wrote on some fundamental struggles inherent in the house church and “big” church models; namely, house churches struggle to organize naturally and big churches struggle to multiply naturally. Today, I want to address two common fears present when Christians or missionaries move from one model to the other, either from house church to big church (i.e. churches that meet in other dedicated facilities), or from big church to house church. My hope is that awareness of these fears and concerns will lead to greater freedom among missionaries or other believers who might need to shift models for good reasons.
For our context in Central Asia, both models of church are truly helpful and needed. We were surprised by this, having assumed that the house church model would be the only one possible and strategic. But we eventually learned that for many in the cities, and especially those with any kind of government salary, they were far more willing to meet in more traditional big church settings than in homes. This has been the majority of the believers we’ve been personally in relationship with during our time on the field. Believers from the villages, however, or those with more conservative relatives, have proved far more willing to meet in security-conscious house church gatherings.
The posture that led to freedom was realizing that we could plant healthy New Testament churches in either model. It was not an either/or. We and our colleagues could faithfully plant a more open big church in the city or plant a semi-open house church in the village, depending on the ministry context God placed us in. These models were helpful with the particular fears of locals regarding persecution. Those more at risk of government persecution were helped to meet in a more “respectable and sanctioned” setting. Those more at risk of family persecution were helped to meet in a more private setting. For any readers concerned that this sounds like pragmatism, I would contend that this is instead simply a way to apply Jesus’ command to be “wise as serpents and innocent as doves” in a context where local believers are like sheep among the wolves (Matt 10:16). Different contexts will bring their own reasons, but I continue to contend that both house church and big church models are helpful and needed just about everywhere.*
What are the fears that missionaries struggle with when switching from a big church to a house church, or from a house church to a big church? Here, I’ve seen two primary concerns emerge in my own heart and in the hearts of others as we’ve had to go back and forth over the years. When moving from a big church to a house church, we fear that house churches are not spiritually safe. And when moving from house church to a big church, aside from concerns about reproducibility, we fear that big churches are not spiritually authentic.
When moving from a big church model to a house church model, many doubt if the house church approach is spiritually safe. Here’s what I mean by that. Believers might doubt that the house church model can adequately protect against heresy. How can adequate pastoral oversight exist in a group which seems so small and informal? Or they might doubt that such intimate gatherings can happen without being hijacked by immature or deviant people who are present. There may also be fears that without the same kinds of institutional structures there is no guarantee of longevity – the house church could simply dissolve and disappear over night. Or, that house churches are particularly prone to domineering-leader rule.
These fears are not illogical, but rather quite natural for someone who has come from a big church background. Such a believer is used to the structures and size culture of a bigger church providing a measure of safety against these possibilities. More pastors and more centralization can indeed mean better protection against false teaching. The way big churches tend to run their services, and even the size of the congregation, makes it harder for an individual to hijack the meeting. Big church formal organization and even buildings are aids to longevity. Bigger congregations can indeed balance pastoral power. But if we are honest, none of these things have protected countless big churches from heresy, hijacking, dissolution, or dictatorial leaders. The benefits of a certain size culture are helpful aids, but they are not the main thing that protects a church from these dangers.
Yes, all of the above dangers can indeed befall a house church – and I’ve seen all four – but that doesn’t mean they are inevitable. If the planters, leaders, and members of a house church are committed to becoming a healthy New Testament church, then they can fend off these dangers just as effectively as any big church can. It starts with the commitment to obey the Scriptures in everything commanded regarding the structures and life of a local church – even in those areas that feel less natural given the small size of the group, like intentional and organized leadership, membership, giving, discipline, etc. From that core conviction, faithful leaders and members then combat heresy, rebuke divisive people, hold their pastors accountable, and continue to gather as a church for the long-term – just like any other church would.
Remember that all of the churches in the New Testament that we know of were house churches. The majority of churches in the first three centuries continued to be house churches. And in many contexts of persecution and mission throughout history (even in the West) have seen periods of faithful house churches and house church networks. There is good precedent for faithfulness in this model, and for the potential for house churches to be spiritually safe. It’s not about the model, it’s about the faith and obedience of the believers within it.
However, the missionary who goes the other direction, who moves from steeping in house church Christianity to attending a big church, will be faced with a very different fear – that big church is not spiritually authentic. I remember wrestling with a lot of cynicism when attending big churches after a year and a half in house church contexts. How was I to know that the worship team (with their smooth, planned transitions) was truly worshipping and not just putting on a show? There seemed to be so much room in a group that size to fake it, to wear masks, and to just go through the motions. How could I know what the other believers were really going through when the group was not ten, but two hundred strong? The majority of the room was just passively receiving, and not actively using their spiritual gifts. These were things that were much less likely given the size culture of the house churches I had been attending.
These fears make a lot of sense when you consider the perspective of someone coming from a house church background. But once again, honesty compels us to say that there are plenty of house churches that also struggle with believers faking it, hiding what’s really going on, and sitting passively instead of using their gifts to build up the body. Their smaller size has not made them immune to these dangers, even though it makes it somewhat easier to combat them. Again, it’s not the model, it’s the faith and obedience of the believers within it.
In a big church where the planters, leaders, and members are committed to being a New Testament church, they will labor to build structures and a culture that promotes spiritual authenticity, transparency, and as many members using their gifts as possible – even when these things feel less natural for a church of their size. This is why so many big churches are committed to having things like small groups, ministries focused on particular demographics within the church, and discipleship classes. They are seeking to create house-church-like structures within the broader body that can account for those things that can’t take place in the large corporate gathering.
We should remember that very early on, Christians, many of whom were raised in the synagogue model, renovated homes into larger dedicated worship spaces. One very early example of this is in Capernaum and may have been the very house where Simon Peter once lived. Certainly, for the past 1,700 years, when believers have had the chance to worship publicly and become a big church, most have chosen to do so. The sheer number of believers in the Jerusalem church and their temple porch gatherings (Acts 5:12-14) show us that larger worship gatherings do not automatically cancel out spiritual authenticity – or at least the apostles didn’t believe so.
God is the God of both small and big churches. There can be a beautiful redeemed simplicity to a healthy, organized house church, just as there can be a beautiful redeemed complexity to a healthy, multiplying big church. Both can be spiritually safe, both can be spiritually authentic. We need to be aware of our own fears and making sure that we are not relying merely on the strengths of certain size cultures, even those strengths are are present and helpful. Instead, we need to rely on the power of God’s word to build his church, whether we meet in a house or in a building with a steeple.
Rather than a posture of skepticism or fear, we need to embrace a posture of humility and service. If you feel the big church service is lacking authenticity, then model it yourself so that others might also enter into it. If you feel the house church is lacking in spiritual safety, then get to work putting the things in place that will better guard the church. Remember, it’s not ultimately about the model, it’s about the faith and obedience of the believers within it.
*Even in the West, consider the advantages the house church model could provide for those less able to benefit from larger services – those struggling with substance abuse, the disabled, those with sensory issues, etc.
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