Our journey of visiting fifty-two churches is over, though the memories will last forever. With much to consider, this wrap-up pulls together key elements of our adventure.
I hope this helps you and your church better interact with and respond to visitors, as well as find new ways to connect with and serve God.
Here are some of my thoughts and reflections on 52 Churches.
Format and Size Matters
In our pilgrimage we found smaller churches (those under fifty people) generally offered more opportunity to make connections, with meaningful community apparent. But I grew weary of the ultra-small gatherings (those under twenty).
Their miniscule size made Sunday worship a struggle, and there’s little hope for their future. Without God’s supernatural intervention, they’ll plod along until their minister can no longer serve or until most of the remaining members die.
Surely, they won’t last the decade.
We also discovered that most liturgical churches—sometimes called high churches—weren’t friendly.
Though there were exceptions, the norm at these gatherings was no interaction with other attendees, not before, during, or after the service. And if anyone made contact it was often a rote effort with a disingenuous air.
This isn’t to imply non-liturgical churches—sometimes called low churches—were friendly. Though many were, some also kept visitors at a stoic distance.
Friendliness is a partner to community. At larger churches (those over a couple hundred), community presents a challenge, while anonymity unfolds with ease.
Without concerted effort we would remain a part of the unnoticed masses at these larger gatherings. Though some people prefer to slip in and slip out of church unseen, interacting with no one, what’s the point of going?
The same outcome—perhaps a better one—could result by sitting at home in front of the TV.
At smaller churches, anonymity is impossible. Although experiencing community is much more likely, there’s no guarantee, either. Arriving and leaving stealthily can’t happen, but what’s key is how they handle their visitors.
Some churches do this gracefully, bordering on celebration, while others have an awkwardness that produces squirming and embarrassment.
Granted, I’m an introvert—as is 51 to 74 percent of the population, depending on who you ask—so my extroverted counterparts may think differently.
For medium-sized churches (fifty to two hundred), some acted with large church anonymity, while others retained small church connection.
Generalizations
As already mentioned, we found liturgical churches less friendly and not as interested in fostering community, with charismatic congregations being the most embracing—even though their theology was often the most exclusive.
Likewise, larger churches struggled to personally welcome us as visitors, whereas this was less of a problem at smaller churches.
Churches with a more traditional service tended to have older congregations, whereas churches with a contemporary service skewed younger, being either completely youthful or having a good cross-section of ages.
At many churches we were among the youngest present, while at a few, we were among the oldest. When the entire congregation is over sixty-five, their future as a viable church seems bleak.
After only a few weeks of visiting, I developed a knack for predicting the type of service based solely on the appearance of the sanctuary: its condition and trappings.
Likewise, the age of the congregation and how they dressed were also sufficient to gauge the type of service we would see. At only two churches did I judge incorrectly (Church #19 and Church #45).
One observation was particularly disconcerting: Churches with older congregations and traditional services tended to be friendlier than at contemporary services with younger people.
This held true even within churches that offered both styles of service. What I’m not sure of is if the primary factor was the age of the congregation or the style of the service, because the two seem interconnected.
Last, based on a prior bad stint at an ultra-conservative Baptist church, I expected the Baptist churches we visited would be dogmatic, closed-minded, and exclusive.
I’m pleased to say that, with one exception, this didn’t prove true, although I’m dismayed that we did witness dogmatic, closed-minded, exclusive attitudes at some of the charismatic churches we visited.
This shocked me because I understood this was an old-school mindset, with the current charismatic perspective being more theologically inclusive and open-minded.
My wife and I visited a different Christian Church every Sunday for a year. This is our story. Get your copy of 52 Churches today, available in ebook, paperback, hardcover, and audiobook.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
I’m excited about visiting the last church on our list—or at least the final church we intend to visit. Our plans could change, and with God, they often do. I’m not sure if this church is charismatic or evangelical.
An Independent Charismatic Fellowship
Unlike last week, this church’s website provides a lot of useful information. On their About page, they call themselves “an independent, charismatic fellowship.”
After visiting too many area churches that minimize the role of the Holy Spirit, I look forward to a church that doesn’t. I’m also encouraged that they’re independent, with no denominational baggage to slow them down or siphon off funds.
But their next line contradicts their claim of independence by stating they belong to a network alliance of churches. Either they’re independent, or they aren’t. My enthusiasm dims.
They post plenty of pictures on their website, photos of people smiling and having fun.
The adults featured are mostly younger and with lots of kids, not all with white skin. For an area with little racial diversity, a church with some cultural variation encourages me.
They offer all the programs common in church: Sunday school, nursery, youth groups, a college group, men’s ministry, women’s ministry, and small groups (albeit with a different label).
Sunday school is concurrent with the church service, forcing both the kids and their teachers to miss the experience of community worship. Though they don’t have a Sunday evening service, they do have a Wednesday night prayer meeting.
I don’t want a church that does what every other church does. I yearn for something different, something fresh and rooted in the mindset of the early church.
As I page through their website, I notice one conspicuous absence: the Holy Spirit. After a careful study, I see him only on the What We Believe page and the Senior High page.
Once a month high school students get together for “radical worship and times of contemplation where we wait, listen, pursue Jesus, and minister to each other in the Holy Spirit.” Junior high and up may join them.
Why just once a month? Shouldn’t we embrace the Holy Spirit every day?
Heading for Church
I wonder what the Sunday service will be like. Like last week, I hope for the best while braced for disappointment, though expectation prevails. Soon I’ll find out.
As we head for the church, I pray for our time there. The route is easy, but the entrance isn’t marked well, and I drive past it. A long drive reveals a parking lot that is filling up and a building larger than I expected.
The church is sixteen years old and has been meeting here for the past eleven. I assume they built the building, so it must be just over a decade old. The exterior is metal, and Candy calls it a pole barn. Though harsh, she’s essentially correct.
As we head to the door, we enjoy a nice spring day with warm sunshine and a gentle breeze. Unlike last week, when I felt anxious on my approach, today I feel peace.
Initial Interactions
Greeters, one outside the door and the other just inside, compete to offer us bulletins. Both are pleasant, but neither offers more than their brochure.
Inside is a bustle of people. Some give us wary smiles, but most ignore us. We weave our way through the masses toward the sanctuary. One man, smiling broadly, approaches us with intention. “Hi,” he beams as we shake hands. “People call me Doc.”
I share our names and ask the obvious question. “Why do people call you Doc?”
His eyes sparkle. “I used to be a doctor, but if you call me Doctor, I’ll need to send you a bill.”
“Well, we don’t want that, Doc.”
As we talk, a woman tries unsuccessfully to get his attention. Though I see this, Doc doesn’t.
It’s not until we’re walking away that I learn her mission: she wants to make sure we sign their visitor card. Eventually, she gives one to Candy, along with a pen and some brief instructions.
We sit off the middle aisle, a third of the way up. The padded chairs are comfortable, pleasing enough that I never give them another thought.
There are four sections, capable of seating 280. In addition, there are a few high tables and chairs behind us.
The space is simple, but nicely finished, giving no hint on the inside of what the outside suggests. Centered in the front, positioned as high as permitted by the gently sloped ceiling, hangs a large screen. Below it is a stage, elevated by three steps.
A traditional wooden pulpit sits in the center, the only dated accessory in the place. Lining the back of the stage is a series of curtains, hanging from metal rods supported by metal posts. Behind them is the hint of what might be a baptistery.
The place quickly fills, as people buzz with excitement. Kids abound, a few of them with darker skin, just as their website shows. However, I don’t see any adults with the same skin color. Curious.
Evangelical or Charismatic?
I also check out the bulletin. Here they call themselves evangelical, with no mention of charismatic.
Though rare in my experience, it’s possible to be both evangelical and charismatic, but one trait always predominates. Which one is it for this church?
I scan their list of elders and deacons. All the elders are male, as are all but one deacon. I wonder if this is by design and doubt it’s by coincidence.
I’m discouraged when churches place limits on how women can serve. Last, I see that the “youth band” will lead the service next Sunday.
My experiences with youth leading worship have all been positive, and I wish it were happening today. Their normal worship team, however, might also be good. Soon we’ll find out.
Seven people open the service, leading us in song. The worship leader also plays keyboard. Other musicians play guitar, bass guitar, drums, and piano. Two more sing backup vocals.
The music feels alive. I sense God’s presence. Though the song is unfamiliar to me, its message clicks.
Next is a greeting and prayer. The minister reminds us that it’s Memorial Day weekend, and some members are gone. Since they’re at about 75 percent capacity today, they surely fill the place when everyone is in town.
Pentecost Sunday
The pastor also informs us it’s Pentecost Sunday, fifty days after Jesus’s resurrection. Today we celebrate God sending the Holy Spirit to the early church. It’s fitting we’re here on such an important day, even if I didn’t realize it.
The service will be different this Sunday, with extended music and a shorter teaching.
They’ll also celebrate Holy Communion, with the suggestion that through Communion we’ll finish the message—whatever that means. Sunday school is on hold today.
Next is a lengthy music set, contemporary songs that resonate with me. Along the side and in the opposite front corner, kids wave flags. One is so exuberant that his flag flies off the pole.
Though some kids appear to do it just for the fun of it, others connect their flags’ movements with the music, worshiping God through motion.
One woman also waves a flag, although stealthily. I wonder how many other adults would like to worship God in this way but are too self-conscious. I wonder the same about me.
Many adults raise their arms as we sing, physically worshiping God. For the first time in eighteen churches, this is the accepted norm.
Most of the churches we visited were stoic in their worship and for those who weren’t, raising hands was an anomaly. Today, it feels natural. I join them, happy to do so.
A lengthy list of announcements follows. The pastor says they don’t meet for Wednesday prayer in the summer. I’m dismayed. Does this imply it’s okay to take a break from prayer when other activities are more pressing?
I’m so preoccupied by this that I miss the rest of the announcements.
Taking Communion with Your Family
The minister starts his “short message,” again saying we will finish it when we take the Lord’s Supper. This perplexes me.
Is he speaking figuratively, or will this Communion celebration differ from my other experiences, allowing us the opportunity to complete his message verbally as we partake? I’m excited at the prospect and worried over the unknown.
He reads John 12:27–33 but starts teaching at verse 20. I jot down several thoughts:
Greeks are present, which is most unusual; they approach Philip, not Jesus; Philip goes to Andrew and, together, they bring the Greeks to Jesus; the door opens to Gentiles, but some people will never believe.
Though these are interesting, the teaching ends without me grasping a main point or takeaway.
“By taking Communion with your family,” he says, “we take a stand and complete the message.” I’m still confused.
Though he makes no invitation for nonmembers to partake, Doc was thoughtful enough to tell us we could. Without his approval, I would have sat in isolation while everyone else took part. Thanks, Doc.
With seven stations, each one staffed by an elder or deacon, we have options. People go forward as families. Most linger after they take the Communion elements, sometimes in conversation, other times in prayer.
After observing the process, we get in line. As it works out, we’re among the last to reach the front. The man holds out a plate with broken crackers.
We each take one, and he says something. Candy and I look at each other, wondering what to do. As he reaches for the tray with small cups of juice, we shove the pieces of cracker in our mouths. With a nod, we pick up the juice and drink it.
Without another word, he accepts our empty cups, and we sit down. Did I miss something? Were we supposed to interact with him? Was he supposed to interact with us?
Not only did we miss the community others enjoyed, but the process so distracted me that I missed the meaning of Communion. Forgive me, Lord Jesus.
Offering
After this, the minister recognizes a deacon and elder whose terms are ending; we applaud their service. He begins to offer the benediction when someone stops him. “Oh yeah, I almost forgot the offering—again. You’d think we didn’t need money.”
He launches into a lengthy discourse on giving, their budget shortfall, their plans, and the need to give. He claims he never talks this long about money, but I wonder who he’s trying to convince. Then he talks about it some more.
During this time, people wait patiently at the front of each of the five aisles, holding offering baskets. He forgets they’re standing there and finally notices them, permitting them to collect the offering.
As the basket goes by, I spot only a few bills in the bottom. Candy drops in our visitor card, with the pen clipped to it.
As another addendum, the minister asks some church leaders to come up after the service to pray for him and his upcoming trip to Africa. Then the service ends.
Interactions
We gather our things with intentional deliberation, giving time for the people sitting nearby to talk to us. But no one does. No one looks our way. I hope for someone to approach us, but no one does.
As we file out, one deacon asks if this is our first time there. When we confirm it is, he asks if we have questions. I do, but none come to mind until later.
I tell him “No.”
The conversation ends.
Doc makes his way to us, thanking us for visiting and inviting us back. He introduces us to some nearby people, but our interaction is nothing more than a handshake or head nod.
Then we repeat the process in how we entered, weaving our way between people who barely know we’re there.
We return to our car, ninety minutes after we arrived. Before I can ask, Candy shares her opinion. “The music was safe, and they were off-key sometimes.”
I groan. “I liked the music and thought it was some of the best we’ve encountered.” Though a handful of other churches are better, I ignore that fact for now. “I felt God’s presence, like I haven’t felt it at church for a long time.”
“That could be,” my wife responds, “but the music was still safe and off-key.” She’s probably right.
What we agree on is the pastor’s awkwardness. The congregation seems to accept his quirky communication traits, but I know they would grate on me. And aside from Doc, they weren’t at all friendly.
Making meaningful connections there would be hard. I don’t feel up to the challenge.
Despite some elements I really liked and an imperative desire for this church to click with me, they fell short. As I feared, I’m disappointed. Candy eliminates them from further consideration, so I do too.
We’ll get home around noon. I wonder what’s for lunch.
Takeaway
Make sure your church website sends a clear and consistent message about who you are and what you value.
I later emailed the church asking if adults are welcome at the monthly time when high schoolers radically worship God and listen to the Holy Spirit. I’d like to join them. No one responds. I could try calling them, but by now I’ve given up on the idea.
This book picks up the mantle from 52 Churches, their year-long sabbatical of visiting churches.
Here’s what happens:
My wife and I move. Now we need to find a new church. It’s not as easy as it sounds. She wants two things; I seek three others.
But this time the stakes are higher. I’ll write about the churches we visit, and my wife will pick which one we’ll call home. It sounds simple. What could possibly go wrong?
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
We must exercise caution with using these confusing words. These terms are more likely to cause confusion than clarity.
Consider the word cleave. It can mean to split apart or to come together. If a couple decides to cleave, what does that mean? Are they breaking up or committing to one another. Without clarification, we can’t know. Even worse, two people could draw opposite conclusions about what’s happening.
Here are some confusing words that I try to avoid in my writing. And if I must use them, I strive to make my meaning clear.
Charismatic
The first of our confusing words is charismatic. Its primary, general meaning is a person full of charisma, signifying their charm, magnetism, or enthusiasm.
Its second meaning refers to a branch of Christianity which emphasizes the work of the Holy Spirit’s power within people. This includes speaking in tongues, prophecy, and healing.
If we say that a minister is charismatic, either definition applies. As a result, it’s unclear if we’re talking about a personal characteristic or a spiritual perspective.
Progressive
The second of our confusing words is progressive. In a general sense, it means moving forward, advancing, or open to new ideas. On the surface, these things seem positive.
Yet progressive often applies to politics, as well as education and economics.
If we say a church is progressive what does that mean? Is this a political statement or a spiritual mindset? Usually when I listen to progressive Christians, it’s a nice-sounding way to say they’re politically correct.
Modern
The word modern came up as a confusing word when I wrote my dissertation.
In a general sense, modern means relating to the present. Yet we also talk about the modern era, in contrast to the pre-modern era that preceded it or the postmodern era that follows it. Our world has largely left the modern era and moved into the postmodern one.
When we talk about a modern church, what does this mean? Is it a present-day church or one that’s stuck in the past—in the modern era—and resists postmodernity?
Contemporary
The word contemporary is another one of our confusing words. It’s used in the definition of modern. But contemporary is not without its own set of confusions.
When we talk about contemporary architecture, it refers to a style that started in the 1960s and continued into the 1990s. Though contemporary architecture still exists today, we primarily see it as dated, emanating from a prior era.
The same is true when the church talks about playing contemporary music. It’s more of a style than the music of our world’s present day.
Then there’s contemporary church services. At best this means they’re not traditional, yet these contemporary services often fall short of befitting present-day perspectives.
Liberal
Liberal is another word that often causes confusion. In one sense it means generous. In another sense it’s a political perspective. In the third sense it’s progressive (see above).
So what does it mean when we talk about a liberal church or a liberal Christian? Ideally, it should reflect generosity. Yet it seldom does. Instead, it carries with it the connotations of liberal politics or progressivism.
Conservative
For the penultimate word—another confusing word, which means second to last—we’ll talk about conservative. Conservative is the opposite of liberal. Or is it? The answer lies within how we define it.
Conservative can be in embrace of traditional values. From a Christian perspective this means embracing a biblical worldview.
Evangelical Christians—which we’ll cover in our final word—embrace a conservative perspective in studying, understanding, and applying scripture. Yet, for many the idea of a conservative Christian carries a political label and not a spiritual one.
Evangelical
The final one of our confusing words is evangelical. Evangelical is an embrace of the good news of Jesus and telling others about him. It’s that simple.
But to the world, many consider evangelical as a political label. And, indeed, it is increasingly that. In the past few decades well-meaning (and fearful) evangelicals took a stand against things, embracing politics to accomplish their goal.
As a result, evangelicals have become known for what they stand against, and not what they stand for: telling the world about Jesus and showing them his love.
Moving Forward
Our list of confusing words includes charismatic, progressive, modern, contemporary, liberal, conservative, and evangelical.
To communicate clearly, we must use these words with care. If we don’t, we’ll confuse the people we talk to. And what good is that?
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
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After 52 Churches ended, a new church launched in our area. Their primary marketing was yard signs, which promoted a fresh approach to church.
With a last-minute opening in our schedule, we have an opportunity to visit and experience a great time of sharing.
Consider these seven discussion questions about Church 55.
1. Their Facebook page contains recent updates, but they don’t mention service times or a schedule beyond their first two meetings several months ago.
What can we do to make sure we provide potential visitors with up-to-date information?
2. They call themselves nondenominational, but their website—which Candy eventually finds—describes a church that sounds most evangelical. Why not just say they’re evangelical?
Do the labels we use for our church accurately reflect who we are?
3. We’re the oldest people present, with kids, teens, and younger adults all represented. After visiting many churches with older congregations, this is a pleasant change.
What age groups does our church cater to? What does this say about our focus and future?
4. They start fifteen minutes late. I’m not sure if this is their norm or because of harsh weather.
When does our church service actually begin? What does this communicate to visitors?
5. At many churches a time of sharing approaches gossip or bragging. Not so here. The pain they share is not just a lament but also a testimony, teaching and encouraging others.
How can we publicly share our needs and still edify the church?
6. They tell us many members have a charismatic background, but they’re careful to avoid excess, following Paul’s teaching (1 Corinthians 14:27–28).
How can we better ground our church in what the Bible teaches?
7. Their leader follows Paul’s example of working his trade to provide for ministry (Acts 18:2–3). I like not expecting paid clergy to serve members but for members to minister to each other.
How well do we do at ministering to one another?
Overall, we have a great time of sharing at this church.
If you feel it’s time to move from the sidelines and get into the game, The More Than 52 Churches Workbook provides the plan to get you there.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Paul writes that when we follow Jesus there’s no real difference between being Jewish or Greek, slave or free, male or female, circumcised, uncircumcised, barbarian, or uncivilized (Colossians 3:11). He’s advocating Christian unity.
Stop to think about this, to really contemplate the ramifications. He tells us to break down all divisions over ethnicity, social status, gender, and religious practices.
Paul wants us to function as one and live in unity. In the same way Jesus wants us to live as one, just as he and his Father exist as one (John 17:21).
Today we need to apply this vision for unity to the church Jesus started. We need to add that when we follow Jesus there’s no real difference between being Orthodox, Catholic, or Protestant; Mainline, Evangelical, or Charismatic.
Division
But to our shame we divide Jesus’s church. We live in disharmony. We fight with each other over our traditions and our practices and how we comprehend God.
We spar over worship style, song selection, and a myriad of other things that relate to church practices and right living. Or to avoid these errors we simply ignore one another, and that’s almost as bad.
But the world is watching, and they judge Jesus through our actions. They test what we say by the things we do. And we fail their test.
With our words we talk about how Jesus loves everyone and with our deeds we diminish our brothers and sisters in Jesus with a holier-than-thou discord. If we can’t love those in the church, how can we love those outside the church?
Disunity
It’s no wonder the world no longer respects the church of Jesus and is quick to dismiss his followers. We bring it upon ourselves with our church splits and 42,000 Protestant denominations, with our petty arguments over practices and theology and everything in between.
But with a couple billion Christians, mostly living life contrary to God’s will by not getting along with each other, what can you and I do to truly make a difference?
Be the Change
We can change this one person at a time. Find another Christian who goes to a church radically different than yours (or who has dropped out of church) and embrace them as one in Christ.
If you are a mainline Christian, find a charismatic follower of Jesus and get to know him or her. If all your friends are evangelicals, go to Mass and make some new friends.
If all the Christians you know look just like you, find some who look differently. Diversify your Christian relationships to expand your understanding of what following Jesus truly looks like.
Unity in Jesus
It’s time we embrace one another. The whole world is watching.
How can we live out Paul’s command to break down our divisions? What is the biggest obstacle to us living in the unity Jesus prayed for?
Read more in Peter’s book, Love is Patient(book 7 in the Dear Theophilus series).
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
With no website and a phone line that doesn’t work, we assume this church, listed only in a computer-compiled online directory, either no longer exists or never did.
The church sign in front of their building is the only reason we know the service time.
Consider these four discussion questions about Church #19:
1. When we arrive, a greeter welcomes us, but she’s surprised to see two new people.
Are visitors the norm at your church or an exception? What needs to change?
2. At times their service seems evangelical and other times mainline, with hints of Charismatic. It’s an ideal blend.
How can your church service better focus on Jesus instead of promoting a subset of Christianity or a denomination?
3. In the most insightful communion invitation I’ve ever heard, the pastor affirms that all who are in relationship with God are free to participate, regardless of church status or affiliation.
How inclusive and accepting are your church’s practices?
4. Their mission is to help people on their faith journey, connecting them with other churches that match their needs and preferences. It’s okay if they happen to pick up members along the way, but it’s not their intent.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Too Many People Fail to See God at Work and Instead Oppose Those Who Follow Him into His New Ways
Jesus warns his followers what awaits them. First, they’ll get kicked out of their church and then people will kill them.
Their opponents will do so in the name of religion, thinking they’re acting in service to God, but their actions fight against God.
This means the killers aren’t coming from the world but from within the family of God.
Historically this happens whenever a new move of God occurs. The biggest movement of God was Jesus coming to fulfill the Old Testament Law. Most people miss this, and so they oppose him.
Moses
There is also Moses who leads the people from slavery to freedom. He gives them instructions on how to live as a free people. They oppose him—for forty years.
Though they don’t kill him, they provoke him so much that sometimes he wishes he was dead (Exodus 32:32 and Numbers 11:15).
The Prophets
The Old Testament prophets likewise suffer opposition and death. It seldom goes well for them.
Today’s Church Can Fight Against God
The pattern of religious conflict continues since the time of Jesus. Most notably the Reformation. Christians oppose other Christians. Christians hate other Christians. And Christians kill other Christians.
Another momentous time of Christian versus Christian hostility happens at the birth of the Charismatic movement in the early 1900s and again at its rebirth in the 1960s.
Each time God is at work doing a new thing. Each time, many of his people mount a significant opposition. And God’s messengers usually suffer for it.
Gamaliel’s Wise Advice
Don’t label the people who follow God into his new way of doing things as heretics and oppose them. Instead, we would be better off heeding the words of Gamaliel who told the religious leaders, “Don’t bother with them.
If they’re doing this on their own, they will fail. But if it’s of God, we can’t stop them—and could end up fighting against God himself,” (see Acts 5:38-39). That is, don’t fight against God.
Instead of kicking the people we disagree with out of church, we would be better off seeing if God is at work.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
The church website doesn’t give their affiliation, but the pastor’s bio implies they’re Pentecostal. Their Facebook page, however, prominently confirms this.
Consider these four discussion questions about Church #14:
1. Facebook says the service lasts two hours. I’m glad to know this, but I still dread what awaits me.
Most people expect church to last an hour. If yours doesn’t, what can you do to communicate this without scaring away newcomers?
2. As posted online, their narrow views on salvation and unity trouble me. But most members don’t know what their church stands for—and would disagree with some aspects.
How well do you know your church’s beliefs? If we focus on Jesus, does doctrine really matter?
3. Several more people welcome us. This Pentecostal church excels at pre-service hospitality, leaving us feeling valued.
What is your church noted for? Is it something positive or negative?
4. After we meet many people, the minister introduces himself and asks if we’ve ever been to a Pentecostal church. When I shake my head, he raises his eyebrows and requests we keep an open mind.
Do people at your church need to keep an open mind? What does this communicate?
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
The trendy website of this church gives no indication of their focus or affiliation. In contrast, their Facebook page says they’re charismatic.
Consider these four discussion questions about Church #11:
1. Despite their claim to be charismatic, their service is much like nontraditional evangelical churches.
If your church is to stand out, what are you doing that’s truly different?
2. According to their pastor, many of the people there dropped out of other churches, disillusioned and discouraged. This church became their sanctuary.
What can you do to embrace the disillusioned and discouraged?
3. For the second time in two weeks, there’s no effort to obtain our contact information. I’m not sure if this is good or bad.
Does your church attempt to get contact information from visitors? If so, what do you or should you do with it?
4. Contrary to their self-description as charismatic, there was little in their service to support that claim.
Does your website and social media accurately reflect your church?
Though this church billed itself as charismatic and showed hints of that leaning, they landed on the light side of being Holy Spirit focused.
How does your church represent itself to the public? Does it accurately portray who you are? Or maybe it’s a reflection of what you once were or who you want to become.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
With our journey of visiting fifty-two churches over, I can reflect more on the complete experience. Today, I’ll add to my thoughts about Church #11.
At this charismatic church, most of the attendees were middle-aged adults. The few youth present weren’t engaged in the worship or the message, as they measured time until they could leave.
This disappointed me. They lacked the supernatural fire of their parents, who seem to have failed at passing their faith unto the next generation.
When I think of charismatic, several words come to mind: passionate, alive, and free. I didn’t see much of that, which left me confused. Sadly, this scenario would repeat at some of the other charismatic churches, too.
My wife and I visited a different Christian Church every Sunday for a year. This is our story. Get your copy of 52 Churches today, available in ebook, paperback, hardcover, and audiobook.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
