*The Alberta-British Columbia District of Lutheran Church — Canada is meeting in convention in Edmonton, Alberta. The following report of the Department of Outreach was included in the Convention workbook and describes what the Spirit of God has been doing the past three years as God’s people participate in Christ’s

Urban centers are mission frontiers. The Department of Outreach has focused significant financial and people resources in the development of urban outreach.  For example: 

1. Vancouver 2010: Trinity (Richmond), Bethlehem (Vancouver) and Prince of Peace took an active role in sharing the Gospel with the world at the Vancouver Olympic Games. The Department of Outreach supported their efforts to share the Gospel in word and in action by providing funds so that witness pins, Bibles, New Testaments, Pocket Guides, and DVDs could be purchased and distributed. A blog provided regular reports of Olympic outreach activities.  (Ref: ABC Resolution 2009-01-05)
2. South Calgary Missionary:  District Evangelist Jay Holdner continues to work in south Calgary and more specifically with Cross Pointe Lutheran Church (http://www.crosspointechurch.ca).  This congregation worships on Sunday mornings in a movie theatre and continues to share the Gospel with residents in the south end of Calgary.   
3. Trinity, Richmond, BC:  Trinity (http://www.tlc-lcc.ca) is responding to the opportunity of sharing the Gospel with Chinese immigrants.   In order to enhance their outreach efforts, the Department of Outreach provided funding for the services of a Director of Parish Services and a Chinese pastor. (Ref: ABC Resolution 2009-01-04)
4. Faith, Surrey, BC: Funding is provided to this multi-ethnic congregation so that they can employ the services of lay and pastoral leaders who are sharing the Gospel among Chinese, Korean, Spanish, Nuer, Hindu, Punjabi, and English-speaking people. (Ref: ABC Resolution 2009-01-04)
5. Shepherd of the Hills, Airdrie, AB: Shepherd of the Hills (http://shepherdofthehillsairdrie.blogspot.com/) is one of the newest congregations in the ABC District.  Funding from the Department of Outreach has made it possible for this congregation to have vicars for the past three years.  The Executive Assistant – Outreach has also provided some guidance for the new church plant by facilitating a partnership between Shepherd of the Hills and Redeemer (Didsbury) and by providing guidance as the congregation develops an alternative Lutheran public school and other outreach ventures.  (Ref: ABC Resolution 2003-01-02; ABC Resolution 2006-01-06)
6. Edmonton, AB: A new community of faith has been birthed known as the Olive Branch (http://www.theolivebranchedmonton.com). This new community of faith is led by Pastor Vic Esperanza and has employed the services of a missionary, Kelti Malone.   Meanwhile, Bethel (Sherwood Park, http://www.bethelchurch.com) is revitalizing and initiating new work in the McCauley neighbourhood (where the Rock Ministry is located).  The Department of Outreach provides some funding for each of these ventures. (Ref: ABC Resolution 2003-01-02; ABC Resolution 2006-01-06)
7. Oromo support: Oromo-speaking people are from Ethiopia.   Many of the Oromo people have come to Canada as refugees and they are choosing to settle in our urban centers. In the ABC District Oromo communities of faith are established in Edmonton, Calgary, and Vancouver.   These communities are forming a partnership with Lutheran Church – Canada and in some cases, with local ABC District congregations.  The Executive Assistant – Outreach has served as a liaison between the Oromo people and the ABC District congregations.  The Department of Outreach provided funding to the Oromo community of faith in Calgary so that they might have a weekend cultural outreach event that shared the Gospel with other Oromo-speaking people, many of whom who are not Christian.    
8. The Training of PAT (Pastors with Alternative Training) students:  Through the Executive Assistant – Outreach, the ABC District has provided leadership in implementing the PAT program across Lutheran Church – Canada.  The PAT program is an alternative track for men to be trained as pastors so that they can be called and ordained to serve as pastors of Lutheran Church – Canada. PAT students are men who serve in “culturally distant” or “geographically remote” communities.  One of the PAT students, Mr. James Kay, who is serving the Sudanese Nuer-speaking community of faith that meets at Grace, Edmonton, is nearing completion of his program of study.  Faith (Surrey) has a number of students enrolled in PAT.  The Department provides some funding to make these educational opportunities a reality.   (Ref: ABC Resolution 2006-01-05) 
9. Deaf Ministry: In addition to providing program funding to the two deaf congregations in the ABC District (i.e. Cross of Christ, Edmonton and Trinity Deaf, Vancouver), the Department of Outreach is providing funds to help pay the tuition of two members of Trinity Deaf, Greg and Linda Desrosiers, who are enrolled in the Deaf Institute of Theology (DIT) at Concordia Seminary, St. Louis.  Greg and Linda have been able to complete their field work at Trinity Deaf (Vancouver).  Greg and Linda have just graduated from the DIT studies and received calls – Greg as a pastor and Linda as a deaconess.   
10. Vancouver Missionary:  In response to the ABC District Convention Resolution 2009-01-03, the Department of Outreach has spent the last three years praying and searching for a person to serve as a missionary to Vancouver.  God has answered our prayers and Pastor Paul Roggow has accepted the Lord’s call to be a missionary to Vancouver. Pastor Roggow, his wife, Jackie, and their children moved to Vancouver at the end of March 2012. Pastor Roggow was installed as missionary on April 22, 2012.

Even as the Department of Outreach has focused on the urban centers of the ABC District, the Department continues to resource congregations like:

• Our Saviour (Parksville) and the work they are doing in remote communities along the BC coast through the BC Mission Boat (http://www.bcmissionboat.org); and
• Redeemer (Kitimat) who has established a preaching station in Terrace and whose pastor is sharing the Gospel in Kitimaat Village.   

Future Directions

As the Department of Outreach looks ahead to the next triennium, the Department plans to build on the foundation that has been laid by:

1.  Recruiting more church workers to participate in learning communities, with the possibility of starting lay leader’s learning communities;

2.  Involving more congregations in the T4M consultation process;

3. Encouraging more pastors to be involved in Pastoral Leadership Institutes (PLI) by providing grants;

4. Developing/hosting seminars and evangelism training workshops (e.g. Mission U; Apologetic workshops) that provide training for pastors and lay people in missionary orientation (Ref: ABC Resolution 2003-01-02; LCC Resolution 08-2-05; LCC Resolution 11-01-07);

5. Supporting communities who experience disastrous events (e.g. fire, extreme weather, etc.) by developing an emergency relief fund and an emergency relief team;

6. Providing tools that assist congregations in identifying the needs of their communities so that the congregation can develop a mission plan to address those needs while sharing the love of Christ (Ref: LCC Resolution 11-01-07);

7. Providing direction and resources to congregations/circuits regarding the ministry of a parish nurse and the possibilities of how a parish nurse can assist with outreach to the community;

8. Highlighting alternative models of church formation and structure as congregations (e.g. cluster congregations, house churches, multi-site congregations, “organic” churches, etc.) respond to contextual mission challenges. (Ref: ABC Resolution 2006-01-06);

9. Developing and promoting “Servolution” – a week-long emphasis when congregations will be engaged in serving their community in an impactful manner with servant events (Ref: ABC Resolution 2003-01-04; ABC Resolution 2006-02-04A);

10. Exploring opportunities to share Christ’s love with the First Nations communities and to provide resources that help local congregations develop relationships with these communities for the purpose of sharing Christ’s love;

11. Encouraging circuits/congregations to engage in evangelism training of members using resources like Mission U; XEE; and so on (Ref: ABC Resolution 2003-01-02);

12. Exploring and implementing a plan that provides missionary training to people identified as missionaries possibly through a partnership with Canadian Lutheran Bible Institute or a similar educational institute. (Ref: LCC Resolution 2011-02-04);

13. Providing resources and ideas for prayer walks and prayer vigils so that LCC congregations participate in the National Week of Prayer;

14. Developing congregational guidelines for church workers who desire to go on a missionary sabbatical where the church workers serves under the tutorage and guidance of a missionary; 

15. Encouraging church workers to have a “watering-hole” ministry that provides them with an opportunity to serve people outside the congregation; and

16. Forming supportive communities for church workers who are ministering in declining congregations.

Summary 

Every congregation is a “mission house” in its community and each Christian is a missionary.  How is your congregation engaged in seeking and saving lost people in the neighbourhoods around your congregation?  How are you training and equipping God’s people to be missionary in thinking and practice?  In what ways are you serving as a missionary? What training do you need?  As you reflect on these questions, please feel free to share your thoughts with the Department of Outreach so that we can assist you in your growth as a missionary congregation and as missionaries to those who do not yet believe in Christ as their Saviour. As you participant in Jesus’ mission of seeking and saving lost people, remember: “You are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.” (1 Peter 2:9)

*The Alberta-British Columbia District of Lutheran Church — Canada is meeting in convention in Edmonton, Alberta beginning Friday.  The following report of the Department of Outreach was included in the Convention workbook and describes what the Spirit of God has been doing the past three years as God’s people participate in  Christ’s mission of seeking and saving lost people.

C.F.W. Walther, the first president of the Lutheran Church – Missouri Synod writes, “All Christians are to shine as lights among the world.  The Christian Church is a great mission-house.  Each Christian is a missionary sent out by God into his own circle of activity to convert others to Christ and to call them to the kingdom of God.  (From: A sermon preached by Walther in 1842 as printed in the Lutherisches Volksblatt, Anniversary Edition, Summer 2004, p. 7-8, emphasis added)

With Walther’s thoughts in mind, the Department of Outreach of the Alberta-British Columbia District of Lutheran Church — Canada has focused on assisting church workers and lay people to “shine as lights” as they embrace the role of missionary and participate in Jesus’ mission of seeking and saving lost people. Operating with the understanding that local congregations are mission “outposts” to their community the focus of the Department’s work has been to assist congregations and church workers in preparing, equipping, and sending God’s people as missionaries to the lost people in their communities. 

During the “churched era” in Canada congregations could issue the invitation, “Come and see” and offer a variety of appealing programs with the result that some people would respond to the invitation, but as Canada enters a “post-church” era, it is critical to Christ’s mission that God’s people “Go and tell” and “Go and serve.”  (cf. Mark 1:38; John 20:21; Acts 1:8; Mark 16:15; Matthew 28:19; Luke 19:10)   In today’s context, God’s people need training to serve as missionaries which includes: an in-depth knowledge of God’s Word; an awareness of the culture and context in which they live; training and equipping so that they are “prepared at all times to give an account of the hope that is in them, but with gentleness and respect” (1 Peter 3:15); and witnessing and serving opportunities.   The focus of the pastor, his staff (paid and volunteer), and congregational leadership is to be “mission-driven” meaning that they are evaluating what they (and the congregation’s programs) are doing and not doing by asking questions like: “How is this activity preparing us for outreach to the lost?” or “How is this activity sending us among those who do not yet believer in Jesus as their Saviour?” “To whom is God sending me so that I might share the Good News with them?”    

The Department of Outreach realizes that the idea of congregations as “mission houses” or “mission outposts” to their community with all members as missionaries sent to the lost is a “paradigm” shift.   For decades (many even centuries) most Christians have seen themselves as members of a congregation who are served by the called servants and a certain level of passivity exists within many North American Christian congregations, especially in relationship to Jesus’ invitation to “Go!”  In order to overcome this passivity an intentional reorientation of a congregation’s focus away from the needs of members to the needs of those who are still living in spiritual darkness is required. 

In order to assist church workers and congregations in adapting to being missionaries and mission outposts in this emerging post-church era, the Department of Outreach focused on the following priorities during the past triennium:

• Learning communities for church workers:  Three learning communities are operational.   Pastors and other church workers meet every 4-6 weeks to discuss books focused on Christ’s mission.  The participants pray together and discuss their missional challenges. (Ref: ABC Resolution 2009-01-07; LCC Resolution 11-01-07)
• Transforming for Missions (T4M) Consultations (http://www.lccabc.ca/departments/outreach/missional-leadership/ ): Seven ABC District congregations have gone through a T4M consultation with an eighth consultation scheduled for June 2012.  The purpose of the consultation is to help members see themselves (and their congregation as a whole) as missionaries to the community.  Following an extensive pre-consultation congregational self-study with Bible study and prayer vigils, the consultation weekend includes: interviews of staff/lay leaders, focus groups, and a leadership seminar with the result that a report is presented to the congregation that highlights strengths, challenges, and prescriptions that are unique to that congregation and its mission to the community. (Ref: ABC Resolution 2009-01-07; LCC Resolution 11-01-07)
• Coaching: When a congregation adopts the T4M consultation report, they are assigned a coach who works with the congregational leadership for at least one year and, in some cases, up to two years.    Currently, seven pastors are serving as coaches to other pastors and their congregations.   In addition to these seven coaches, thirty-seven pastors of the ABC District participated in one of two coaching clinics during the week of January 30-February 4, 2012. The coaching clinic helped the participants learn how to assist pastors and lay leaders to take responsibility for their lives and to take more ownership for the Lord’s mission.  (Ref: ABC Resolution 2009-01-07; LCC Resolution 11-01-07)
• Pastoral Leadership Institute (PLI): Seven pastors (and their wives) have been involved in this four year continuing education program.  The ministry of PLI is to provide advanced missional leadership training for pastors whose hearts burn with passion for the Gospel.  The Department of Outreach provides educational grants to the students from the ABC District. For more information on PLI, visit: http://www.plinstitute.org/. (Ref: ABC Resolution 2009-01-07)
• Regional Outreach workshops (www.rowabc.org):  Mrs. Melanie Kuhn and Rev. David Dressler developed and led outreach workshops that encouraged, equipped, and introduced resources for congregational outreach. Two workshops have been held – in Calgary and in Port Coquitlam.  Participants were given the opportunity to participate in a local outreach community event organized by the host congregation.  (Ref: ABC Resolution 2009-01-07)
• Regional Outreach Conference – Vancouver (http://www.lhm.org/roc/roc.asp?id=17637): One hundred and eighty youth and adults attended the Regional Outreach Conference (ROC-Vancouver) held in Vancouver on October 14-15, 2011. The participants were inspired by the study of God’s Word and inspirational worship. Insightful plenary sessions were presented by Dr. Robert Newton and Rev. Greg Seltz. Practical and engaging workshops helped people see how to share the Gospel of Christ with the unchurched. Led by a Five14 team (http://www.lhm.org/five14,) youth were trained to share their faith. A second Five14 event was held in Calgary. (Ref: Resolution 2009-01-07)
• Chaplain’s workshop: About fifteen pastors from the ABC District attended the chaplain’s conference at Camp Kuriakos on October 6-7, 2011.  Presentations were made by Rev. Bill Ney, Rev. Chuck Cooley, and Rev. Rod Buck.   One attendee expressed the sentiment of those who attended the workshop when he commented: “It was an incredible experience.”  There are plans for future workshops for pastors serving as career or volunteer chaplains.  (Ref: Resolution 2009-01-09)
• “Go!” blog: “Go!” is dedicated to encouraging God’s people to participate in Christ’s mission of seeking and saving the lost. “Go!” is a forum where missionaries are able to tell their story as they “Go!” “Go!” highlights websites and other witnessing resources that help God’s people “Go!” Quotes from books, sermons, and academic papers are provided with biblical and missiological foundations.  Visit “Go!” at: http://goandmake.ca/ and book mark it as one of your favourite sites. (Ref: ABC 2009-01-08)
• Short-term mission trip grants:  At least four congregations have requested and received grants to assist with costs associated with their short-term mission trips to Nicaragua or Ukraine.  The Department of Outreach provides short-term mission grants because there is no better way to learn and grow as a missionary than to be involved personally in mission.
• Love Life conferences: Three Love Life conferences have been held at Concordia University College of Alberta since the last District convention. These day-long conferences, a cooperative effort of Lutherans for Life – Canada, the ABC District, Concordia Lutheran Seminary and Concordia University College of Alberta – bring in top notch speakers who address life issues like: abortion, stem cell research, sexually transmitted infections, cohabitation, sexual abstinence, and ministering to people who are struggling with pornography or homosexual/lesbian orientations.   Many of these presentations have been made available online (http://www.lutheranchurch.ca/videonet.php).  The 7^th Annual Love Life conference will be held on Saturday, November 17 at Concordia University College of Alberta (Edmonton). The speakers will be: radio and talk show host, Mr. Michael Coren (http://www.michaelcoren.com/) and Rev. James Lamb, the Executive Director of Lutherans for Life — USA (http://www.lutheransforlife.org/).   For updates and registration, visit the Love Life conference website at: http://lovelifeedmonton.com/default.aspx.   (Ref: ABC 2006-01-01A; LCC 11-01-02a)

Dr. Maier’s topic is Voices From the Past: Apologetics and the Ancient World. Maier shares what history has given us from an archeological perspective and how we can defend the faith, even today, in this post-Christian era.

Dr. Adam Francisco is a Faculty Fellow of Wittenberg Institute and Professor of History at Concordia University in Irvine. His topic is From the Medieval World Until Now: Apologetics and the Challenge of Islam. Francisco brings an awareness of the Islamic religion and how we, as Christians, can pray for those of the Muslim faith and how we can defend our beliefs.

Rev. Dr. Robert Newton is President of the California-Nevada-Hawaii District.  His topic is From the Outside–In: The Apologetic Task In a Post-Churched World. Newton tackles apologetics from the perspective of cultural relevance. What DOES culture tell us about our faith? Newton teaches how we can defend our faith, especially leaning on the Scriptures.

St. Paul writess, “We died to sin; how can we live in it any longer? Or don’t you know that all of us who were baptized into Christ were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.” (Romans 6:2-4)

What do you need to die to in order to live the new life that Christ is working in you?

Scholars propose a number of reasons for Christians worshipping in homes. Davies suggests there were three reasons why the church took so long to erect Christian places of worship: poverty, paucity (small numbers) and persecution (Davies 1968, 1-9).  Grant offers that Christians were slow to build a place of worship because: 1. They expected Christ to return at any moment. 2. They lacked funds. 3. They had an uncertain legal status. 4. They desired to spend what money they had on practical charity (Grant 1977, 146).  Quoting H. L. Ellison, Castillo gives five reasons for the use of house churches by early Christians: 1. Christians were shut out of synagogues. 2. They were able to avoid the attention of angry leaders. 3.  When a group grew too large for one house they were better able to divide into a number of house churches. 4.  At times of suffering and attack it was much safer for the Christian community when their enemies entered and raided only one house. 5.  Church buildings were unknown until A. D. 222-235. (Castillo 1982, 53-54; see also: Branick 1989, 14; Shepherd 1963, 141-142)

Since the house church (domus ecclesiae) was held in a regular house there was no difference in its outward appearance from any other home.  This fact is confirmed by archaeological evidence such as the Dura-Europos (Salhiyeh), which is dated around 230 A.D. (White 1990, 97-99; Jungmann 1959, 15-16; Davies 1953, 20; Krautheimer 1965, 7; Filson 1939, 107-108; Schaefer 1983, 39-41; Griffen 1987, 35-36; Allen 1973, 23-25).  The present church of St. Clement in Rome is built upon the ruins of an earlier church and under the ruins of that house are ruins of a house from the first century.  Many Protestant scholars share the traditional view of the Roman Catholics that this is the first century house of Clement of Rome (Filson 1939, 107; Petersen 1969, 264-272; Jungmann 1959, 13-14; Schaefer 1983, 41-42).  Jeffers maintained in his discussion of the excavations under San Clemente, that the warehouse was used as a place for Christian worship.  The warehouse had an inner courtyard which could have accommodated several hundred worshipers.  According to Jeffers it was unlikely gatherings got to this size in the first two centuries but the Christians might have met in one of the perimeter rooms in inclement weather (Jeffers 1991, 80ff.)[1]

Many Christians expend lots of energy and resource on the wrong assignment.  Financial resources are sapped by mortgages and repairs to buildings.  Potluck dinners and community garage sales are organized in the name of “outreach” (and to help alleviate congregational deficits!)  Sermons and Bible studies are offered for those already saved (of course, in the name of discipleship!).  Members haggle over trite issues (e.g. Should potted plants be used in the chancel area or only cut flowers?  Should kitchen cupboards be locked to prevent misuse of plates and cups?) 

If a professor were grading the average congregation, he might comment: “Articulate and engaging messages.  Your work is thorough.  Your effort is exemplary.   You pay attention to detail.  Grade: F! Wrong assignment!”

Please: don’t read this and think that I am saying discipleship is the wrong focus.  I am not saying that! “Making disciples” is the core of Jesus’ words in Matthew 28:19-20.  But, for what purpose are we making disciples?  What are the end goals of the discipleship process?  Certainly, we want to be fortified in our faith but how are we being equipped,  trained and sent to serve as God’s missionaries in the world?

While we expend thousands and even millions of dollars in real estate, people  are dying of starvation — physical and spiritual starvation! While we haggle over flowers and use of kitchen facilities, people are going to hell!  The assignment given to every Christian of every Christian congregation is to “Go!” … to participate in Jesus’ mission of seeking and saving lost people.  Jesus said, “For the Son of Man came to seek and save what was lost.” (Luke 19:10) And following his resurrection from the dead, Jesus said to his followers, “As the Father has sent me, I am sending you.” (John 20:21)  

In 2002, “A Mission Plan for the Twenty First Century” was presented at the Lutheran Church – Canada convention.  The document is well worth the effort of locating on some dusty congregational library shelf and reading!  The document concludes by saying, “Here is the challenge for the 21st century: will the church be courageous enough to use every resource that God has given her to ensure that others will live with him forever? Will the church engage the world in such a sacrificial manner that the unbelieving world will look upon its dying and say, ‘This truly is the Bride of the Son of God!’  If the church is about the Father’s business, He will surely not let allow its witness to disappear from the earth.  The carpet may be shabby, the organ out of tune, the windows plain, the spire not very high, but the heart of the church will shine with love and mercy.  Those who view its sacrifice of love will praise the God of its creation.  Those who will come to faith will join with the dying church to offer their voices to those of the angels in praise to God for having made His church such a glorious gift.  So may it be!  

Join Rev. Seltz as he shares the “how to’s” of witnessing across the cultural barriers and challenges that are part of our daily lives. He will bring his 20 plus years of urban, cross-cultural evangelism experience to better help the average Christian make the most of their witness opportunities to friends, neighbors and co-workers, building meaningful bridges to share the Gospel in ways non-Christians can understand.

Learn the joy of not only being culturally sensitive, but culturally inquisitive as you become that “150%” person, one who has earned the right to share the Good News of Jesus with those from around the world who happen to be around the block.

To participate in this interactive webinar, go to http://connectpro31217790.adobeconnect.com/bridgebuilders/.

“Jesus founded a missionary movement that now spans the globe,” says Steve Addison. “His followers are called to continue his mission in the power of the Holy Spirit. A movement is a group of people pursuing a common cause. Movements are characterized by discontent, vision, and action. For good or for evil, movements change the world. From biblical, historical, and contemporary case studies, we can identify five recurring characteristics of dynamic missionary movements. (You can watch Steve Addison’s presentation by scrolling down this page.)

1. White hot faith

The great movements of the Christian faith are unleashed through the presence and power of God in the midst of his people who are faithful to his Word, led by his Spirit, and engaged in his mission. Jesus brought his followers into the same ardent relationship he had with God the Father and God the Holy Spirit. He sent them to the ends of the earth with nothing but the message of salvation and the reality of God’s power.

2. Commitment to a cause

People who change the world live in alignment with their deeply held beliefs. They build environments that sustain and reinforce commitment to their cause. Their agenda for change brings them into tension with the world around them, but they are also deeply connected with their world. It’s the combination of connection and distinction that enables movements to be catalysts for transformation.

3. Contagious relationships

The most important factor in a person’s decision to adopt a new faith is a close and positive relationship with a committed believer. Missionary movements grow exponentially when the gospel spreads through networks of preexisting relationships. For continued growth, a movement must maintain open relationships with outsiders, and it must reach out into new, adjacent social networks.

4. Rapid mobilization

Missionary movements spread through the efforts of ordinary people. The rapid spread of the gospel requires the efforts of non-professionals who are not dependent on external funding and are not strictly controlled. Converts must immediately begin sharing their faith and planting new churches. The role of key leaders is to model effective ministry; they recruit and deploy workers, then train them on the job

5. Adaptive methods

To fulfill their mission, the most effective movements are prepared to change everything about themselves except their core beliefs. Unencumbered by tradition, movements feel free to experiment with new forms and strategies. Movements pursue their mission with methods that are effective, flexible, and reproducible which outlast and even surpass the influence of the first generation of leaders.

Conclusion
Jesus calls us to participate in a missionary movement that will one day reach every tribe, every language, every people, and every nation. These five characteristics point the way to how we can obey his call.
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Steve Addison’s calling is to spark church planting movements, everywhere. He is a life-long student of movements that renew and expand the Christian faith. Steve distills the characteristics of dynamic movements and makes them available to leaders committed to the multiplication of disciple-making churches. Steve began his research into Christian movements in the late 1980s while serving as a church planter in Melbourne, Australia. He carried that interest into his Doctor of Ministry with Fuller Seminary. He is the author of Movements that Change the World and blogs at www.movements.net Steve is married to Michelle. They have four children. He serves as Director of Church Resource Ministries (CRM) Australia—a mission dedicated to multiplying churches everywhere.

A more realistic view is that Christians represented a cross-section of society.  Many Christians were affluent.[1]  This view was supported by Pliny the Younger when he confirmed people of every class (omnis ordinis) were Christians (Ep. X. 96.9).  Prosopographic evidence, a study of the names listed in Paul’s writings, supports this view as well.  Jeffers (1991, 18ff.) argues the names in Romans 16 inform us that the house churches included sizable numbers of Jews and Greeks, but very few Roman citizens.  He maintains Christians in Rome were primarily slaves, freedmen, and descendants of slaves.  A sizable number of slaves existed in the early Christian communities, but this did not necessarily mean that the church was made up of poor, oppressed people.  Many slaves were brought to Christianity by their Christian masters but Christianity did not primarily spread among the very poor (Kyrtatas 1987, 45, 48).   

The Biblical and secondary source material supports the notion that the house churches consisted of a variety of types of people, with the possible exception of the aristocratic class and the peasantry and the lowest slaves (Tidball 1984, 98; Judge 1960, 54, 60-61; Kyrtatas 1987, 17, 46ff., 182-186; Elliott 1991, 103-104; Jeffers 1991, 18ff.). 

The Church had a good representation of freedmen and slaves from the familia Caesaris[2] and artisans and tradespeople (Kyrtatas 1987, 121-123; Meeks 1983, 65). 

Females were attracted to Christianity.  The house church provided women with an important role in society.  The house church was a place where she was treated with respect (Kyrtatas 1987, 131; Jeffers 1991, 11). 

Christians represented a good cross-section of Greco-Roman society.  They were no different in appearance from the non-Christian population. (J. A. T. Robinson 1960, 17; Epistle to Diognetus, 5 & 6; Hengel 1974, 40).  Theissen (1978, 112-114) argued that the Christian acceptance of all nationalities was appealing to the Hellenistic Greek and Roman people, but unattractive to Jews who viewed themselves as the “chosen people of God”.  Many Jewish Christians struggled with the paradigm shift that occurred when the Gospel message penetrated the Gentile community.  Many Jewish Christians struggled to accept Paul’s teaching that Gentiles were the “seed of Abraham” (Romans 4:16-17).  As a result of this struggle Jews were less receptive to the gospel message and even more antagonistic towards Christianity, especially when they saw the church predominately consisting of Christian Gentiles who claimed to be the “true Israel.”

In the midst of this heterogeneous family Paul emphasized that their unity in Christ transcended all their differences.  Fitzpatrick wrote,

The fact that they were slave or free, man or woman, Roman or barbarian, was not that important; what was important, and radically so, was the fact that they were one in Christ.  Paul was not trying to transform all these people into one culture or way of life.  He had resisted Peter for imposing Jewish ways on Gentiles.  He had no intention of imposing a Roman way of life on Syrians or a Greek way of life on Africans.  The point he was making was that their ethnic or racial or nationality differences were not to be a reason for separation or division, or hostility.  Transcending their separate national or ethnic or racial identities was the identity they all possessed in common, their identity as members of the body of Christ.  It was this that enabled people of distinct races and nationalities to remain themselves, but to relate to each other as brothers and sisters in the Lord. (Fitzpatrick 1990, 26)

The family of God did not practice the “quality control” that was found in the rest of society.  The house churches were generally heterogeneous in social composition whereas the collegia (the associations) were generally homogeneous in their social constitution (Malherbe 1977, 87ff.).  All people, whatever their social and racial background or gender, were invited and received as fellow brothers and sisters in house churches (Tidball 1984, 78; Koenig 1985, 57ff.; Hardy 1894, 45-46; Elliott 1991, 104).  In fact, leadership within the house church was open to all types of people which created some social contradictions (Koenig 1985, 60, 65; Kyrtatas 1987, 139; Branick 1989, 58-77) although it is more likely that the wealthier Christians exercised some degree of leadership because they provided the house for the meeting place (White 1987, 216).

There was a universal nature to the household of God, a sense that all humankind was one family in house church communities (Meeks 1983, 107-110; Elliott 1981, 133-134; Binns 1929, 220-221; White 1993, 15).  The Preaching of Peter and Ad Diognetum refer to Christians as “a third race” or “this new race” (Kelly 1978, 189-193).  The Christian Church overcame racial, class, and sexual distinctions and consequently, was attractive to people who desired to overcome delimiting societal factors (Banks 1980, 113-121; Elliott 1968, 11-12).[3]  The Christian house church provided a home for “homeless” people.  The local community of faith became their family.