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LIBERTY UNIVERSITY SCHOOL OF DIVINITY
Biblical Principles of Small Group Ministry
A Thesis Project Submitted to
The Faculty of Liberty University School of Divinity
in Candidacy for the Degree of
Doctor of Ministry
by
Shawn Michael Barr
Cedar Rapids, Iowa
May, 2016
Copyright © 2016 Shawn M. Barr
All Rights Reserved
Liberty University School of Divinity
Thesis Project Approval Sheet
______________________________
Dr. Dan Burrell
Assistant Professor
Faculty Mentor and Doctoral Mentor
______________________________
Dr. Rod Dempsey
Director, MA in Christian Ministry
Professor of Educational Ministries
iii
ABSTRACT
BIBLICAL PRINCIPLES OF SMALL GROUP MINISTRY
Shawn M. Barr
Liberty University School of Divinity, 2016
Mentor: Dr. Dan Burrell
Small group ministry models abound today, and so do the materials that provide the
methodology for these models. However, there seems to be a dearth of resources that connect
the methods with a theological foundation. This project will demonstrate the need for examining
small groups from a theological aspect, and then examine the principles of biblical community as
found in Scripture. These principles will then be measured through surveys of at least fifty
participants in small group settings from several churches, including the churches where the
author was the small group pastor for the last seven years and where he is currently the Senior
Pastor. The results will be used to demonstrate the application of biblical principles in small
groups. These insights can be utilized to develop a healthy small group ministry that can be
applied across a variety of ministry settings.
Thesis Project Topic Abstract length: 142 words.
iv
Acknowledgements
To my wife, Débora, and son, Jared, who lovingly and willingly gave of their time so I
could work on this project. Without their support, I could not have completed this task.
To Randall Neighbour, who selflessly gave of his time to a volunteer with small groups.
God used Randall to show me how small groups are to be Christ-centered. Without his
contribution, I could not have written this paper.
To Dr. Ben Geho, Doug Schmitz, Robert Ehlers and Wes Muller for the contributions
they made by giving of their time to proofread and improve this manuscript.
To Dr. Dan Burrell and Dr. Rod Dempsey, who oversaw this dissertation. Thank you for
your encouragement and guidance throughout this project.
To my church families at Calvary Chapel Melbourne and Noelridge Park Church, who
allowed me to move beyond theory and put into practice the principles discussed in this paper.
Thank you!!!
v
Contents
Tables.……………………………………….……………………………………..….….xi
Figures….…………………………………………………………………………….….xii
Abbreviations…….……….………………………………...…………………………...xiv
Chapter 1: Introduction……………………………………………...…………………1
Statement of the Problem………………………………………………………………….4
How Many Christians Are There in the United States?...…………..………….….8
There Is the Church and There Is the Steeple……………………………..9
Look Inside………………………………………………………………10
Survey Says………………………………………………………………11
What is Forty Percent?…..……………………………………….………12
Where Are the People?..............................................................................12
Halo Effect in Polling................................................................................14
Adjusting for the Halo Effect…………………………………………….15
Actual Numbers………………………………………………………….16
How Are Churches Growing? …………………….……………………………..18
Statement of Limitations…………………………………………………………………20
vi
Theoretical Basis…………………………………………………………………………22
Definition of Terms…………………………………………………….………………...23
Methodology……………………………………………………………………………..24
Review of Literature……………………………………………………………………..25
Books….…………………………………………………………………..……...25
Articles…………………………………………………………………..…….…28
Scripture………………………………………………………………..………..28
Chapter 2: The Hermeneutics of Small Groups……………………………………..31
Hermeneutics, Exegesis, Exposition and Small Groups ……………………………......31
Interpretation of Acts 2:42-47 Exhibit A………………………………………...34
Interpretation of Acts 2:42-47 Exhibit B……… . . . …………………………....37
Church Consumerism………………………………….…………………………………40
Chapter 3: The Theology of Small Groups….………………………………….……45
Philosophy vs. Theology of Small Groups……………………………………………....45
Old Testament……………………………………………………………………………50
In The Beginning…………………………………………………….…………...50
The Trinity……………………………………………………………………………….51
vii
Deuteronomy 6:4…………………………………………………….…………..52
Trinity Basis for Community…………………………………………………………….53
Community and Relationship…………………………………………………….55
God is Relational…………………………………………………….…………..56
Trinity, Community and Small Groups…………………………………………..58
New Testament…………………………………………………….…………………….60
In The Midst…………………………………………………….………………..60
Purpose, Presence and Power of Christ…………………………………………61
Presence………………………………………………………………….61
Purpose…………………………………………………….…………….62
Power…………………………………………………….………………64
Chapter 4: The Ecclesiology of Small Groups………………………………….……67
What is the Church? …………………………………………………….……….………67
What’s in a Name? …………………………………………………….………...71
A Word Picture is Worth a Thousand Words……………………………………73
Metaphors for the Church…………………………………………………….………….74
The Church as Family…………………………………………………….……...76

viii
Family of God and Household of God…………………………………………...78
οἶκος…………………………………………………….………………………..81
Small Groups and the Church Today…………………………………………………….85
ἐκκλησία and οἶκος……………………………………………………………….87
Paradigm Shift…………………………………………………….……………..89
Chapter 5: The History of Small Groups…………………………………………….93
New Testament…………………………………………………….…………………….94
Early Church History…………………………………………………….………………95
Constantine…………………………………………………….………………...96
Middle Ages…………………………………………………….………………………..99
Pre-Reformation…………………………………………………….…………………..100
Waldensians…………………………………………………………………….100
Lollards…………………………………………………….…………………...101
Hussites…………………………………………………….…………………...101
Reformation…………………………………………………….………………………102
Luther……………………………………………………………….…………..102
Bucer…………………………………………………….….…………………..103
ix
Pietism…………………………………………………….……………………………105
Spener………………………………………………………………….……….105
Moravians……………………………………………………………………....107
Methodism……………………………………………………………………………...108
Chapter 6: The Survey of Small Groups……………………………………………110
Survey Parameters……………………………………………………..…….……........110
Who is in the Survey? ……………………………………………………..…....111
Survey Results…………………………………………………….……………………113
Small Group as Family…………………………………………...….…………113
Presence Purpose and Power of Christ………………………………………...117
Evangelism…………………………………………………….………………..122
Summary………………………………………………………………………………..128
Final Thoughts………………………………………………………………………….129
Appendix A….……….……….……….……….………………….……………………132
Bibliography…...….……….…….……….……….……….……….……….……….…149
Vita……….……….……….……….………………………………………….………..163
IRB Approval ...……….……...…….……….………………………………………….164

x
Tables
1.1 AGR of 100 Largest Churches…………………………………………………….7
1.2 Christians Decline as Share of U.S. Population………………….…….…….……8
4.1 Singular form of church in New Testament …………………………….……….68
4.2 Plural form of church in New Testament ………………………………………..68
4.3 ἐκκλησία in New Testament …………………………………………………….70
4.4 συναγωγή in New Testament ……………………………………………………70
4.5 Brothers or Sisters in New Testament ……………………………….………….79
4.6 οἶκος in New Testament …………………………………………….…………..81
4.7 ἐκκλησία and οἶκος in the same verse in the New Testament …………………..88
xi
Figures
1.1 AGR of 100 Largest Churches…………………………………………………….7
4.1 Example 1 – Statement Without and With “Word Picture”…………….……….73
4.2 Example 2 - Statement Without and With “Word Picture”……………….……..74
4.3 Various senses of οἶκος in New Testament………………………………..…….82
6.1 Survey Question #1..……………………………………………………………111
6.2 Survey Question #4……………………….……….…..………….…………….112
6.3 Survey Question #8..…..……………….…………………………….…………112
6.4 Survey Question #9……………………………………………………………..113
6.5 Survey Question #31……………………………………………………………114
6.6 Survey Question #33……………………………………………………………114
6.7 Survey Question #32……………………………………………………..……..115
6.8 Survey Question #35……………………………………………………..……..116
6.9 Survey Question #34……………………………………………………………116
6.10 Survey Question #30…………………………………………………….……...118
6.11 Survey Question #26…………………………………………………….……...118
6.12 Survey Question #29……………………………………………………………119
6.13 Survey Question #28…………………………………………………….……...120

xii
6.14 Survey Question #27……………………………………...……………….……120
6.15 Survey Question #24……………………………………………………………121
6.16 Survey Question #40……………………………………...……………….……123
6.17 Survey Question #41…………………………………...………………….……123
6.18 Survey Question #38……………………………...……………………….……124
6.19 Survey Question #39……………………………………………………………125
6.20 Survey Question #36……………………………………………………………126
6.21 Survey Question #5…………………………………………………………..…127
6.22 Survey Question #37……………………………...……………………….……128
xiii
Abbreviations
AGR Annual Growth Rate
BDAG Bauer, Arndt, Danker, Gingrich
LXX Septuagint
NT New Testament
OT Old Testament
xiv
CHAPTER ONE
INTRODUCTION
In 1991, Carl George, in his book, Prepare Your Church for the Future, said, “I believe
that the smaller group within the whole – called by dozens of terms, including the small group or
the cell group – is a crucial but underdeveloped resource in most churches.”1 He goes on to
write, “The model for a healthy and thriving church, as outlined in future chapters, highlights the
lay-led small group as the essential growth center. It’s so important that everything else is to be
considered secondary to its promotion and preservation.”2
It is clear that the majority of churches today place great value on the importance of small
groups. The information and material that is available is ubiquitous. All one has to do is google
“small groups” and the results are churches, ministries and companies that provide a myriad of
tools, books and conferences all designed to help a church have a successful small group
ministry. If one wishes for more formal training and education in small groups, there are entire
courses in seminaries devoted to small group ministry, and others still that offer specializations
in this area. There is no shortage of resources available for the church that desires to begin or
remake their small group ministry.
Church leaders readily acknowledge the importance of small groups. Rick Warren,
pastor of Saddleback Church and author of The Purpose Driven Life states, “Small groups are the
center of our discipleship, the structure of our ministry, the launch pad of our evangelism, the
1
Carl F. George, Prepare Your Church for the Future (Tarrytown, NY: F.H. Revell, 1991), 41.
2
Ibid.
1
enrichment of our worship, and the network of our fellowship.”3 Bill Hybels, pastor of Willow
Creek Community Church, writes, “. . . virtually every significant decision and step of growth
I’ve made in the last decade of ministry have come in the context of community. . . . That’s why
we want Willow Creek not to be a church that offers small groups but to become a church of
small groups (1995:178).4 Andy Stanley describes the priority of small groups at North Point
Community Church this way, “The small-group program is not an appendage; it is not a program
we tacked onto an existing structure. The small group is part of our lifestyle.”5
But why is so much attention given to small groups? For some, it is the best way to grow
a church. In Joel Comiskey’s book, Home Cell Group Explosion, C. Peter Wagner writes, “The
majority of churches . . . which have broken growth barrier after growth barrier are churches
which have stressed home cell groups.”6 Rick Warren states, “Let me take you through the Book
of Acts to show you the extraordinary growth of the church and then show you where they put all
those people and how they cared for them and how if you will do that same strategy today, you
will see exponential growth in your church.”7 Bill Hybels has said about small groups and
church growth:
Talk about a rapidly growing church – Acts 2 describes how three thousand people gave
their lives to Christ on Pentecost. The verses that follow outline the characteristics of this
first-century megachurch, saying the Christians “broke bread in their homes and ate
3
Rick Warren, “Foreword,” in Small Groups with Purpose: How to Create Healthy Communities (Grand
Rapids, MI: Baker Books, 2013), 7.
4
Lynne Hybels and Bill Hybels, Rediscovering Church: The Story and Vision of Willow Creek Community
Church (Grand Rapids, MI: Zondervan Publishing House, 1995), 178.
5
Andy Stanley and Bill Willits, Creating Community (Sisters, OR: Multnomah Publishers, 2004), p. 13.
6
C. Peter Wagner, foreword to Home Cell Group Explosion: How Your Small Group Can Grow and
Multiply, by Joel Comiskey (Houston, TX: Touch Publications, 2002), 8.
7
Rick Warren, “Biblical Basis for Small Groups,” (video), 0:01, accessed December 26, 2014,
https://www.youtube.com/watch?v=lFbIPzklOyw.
2
together with glad and sincere hearts” (Acts 2:46). In other words, they gathered in small
groups. In fact, home-based get-togethers were an integral part of the early church.8
Carl George writes in Prepare Your Church for the Future, “A central premise of this
book is that a pastor should elevate to first priority the promotion and multiplication of certain
smaller groups; they are the essential centers of growth.”9
For others, small groups are a way to “close the back door” to the church so people will
continue attending the church. Larry Stockstill experienced this when he implemented small
groups at Bethany Church, “The cell group had helped to close Bethany’s ‘back door.’”10 Larry
Osborne, Senior Pastor at North Coast Church and author of Sticky Church, writes, “By far the
most powerful tool for keeping our back door shut and making the church sticky has been our
commitment to sermon-based small groups.”11 Nelson Searcy, lead pastor of The Journey
Church, writes in his book Activate, “Small groups close the back door for those people who like
the breeze a little too much. If you learn to target your Big Number as you build and implement
small groups, you can consistently have more than 100 percent of your average Sunday
attendance in groups.”12
Michael Mack provides some insight into how small groups came to be thought of in this
way. He writes,
The small group movement was birthed in several para-church organizations in the 70s
(Alcoholics Anonymous and college campus ministries) and a handful of daring
8
Hybels and Hybels, Rediscovering Church, 191.
9
George, Prepare Your Church for the Future, 27.
10
Larry Stockstill, The Cell Church (Ventura, CA: Regal, 1998), 22.
11
Larry W. Osborne, Sticky Church, The Leadership Network Innovation Series (Grand Rapids, MI:
Zondervan, 2008), 21.
12
Nelson Searcy and Kerrick Thomas, Activate: An Entirely New Approach to Small Groups (Ventura, CA:
Regal, 2008), 8-9.
3
congregations led by visionary lead pastors. These ministries had a built-in relationality
that allowed small group life to flourish. When the program of small groups was moved
into traditional church structures, the heart of strongly bonded relational ties was missing.
Small group ministry was adopted and used by church growth gurus during the 80’s and
90’s as a way of closing the back door of the church.13
These quotes from pastors and leaders of some of the largest churches in the United
States are just a few of the many written about the importance of small groups. This
representative sample is a summary of what much of the small group material available today
states: that any church can experience growth and success at closing the back door through the
use of small groups.
Statement of the Problem
There are materials and conferences that leaders of churches can utilize to help their
churches grow through small groups and/or keep from losing their people by closing the back
door. There are testimonies of the pastors from the leading churches in the United States that
share with others their success in these areas through the use of small groups. It is only
reasonable that one could expect to find evidence, on a larger scale, of the church making inroads
in America, represented by a growing number of Americans attending a church on any given
Sunday, or at least a growing number of Americans who describe themselves as Christian. On a
smaller scale, there should be a multitude of growing churches within the United States, with
“exponential growth” and “breaking growth barrier after growth barrier.” At the least, there
should be signs of success of the church successfully closing the back door. Does the data
confirm this? How well are small groups doing at growing churches and closing the back door
in American churches? How healthy are small groups and their corresponding churches?
13
Michael C. Mack, Small Group Vital Signs: Seven Indicators of Health That Make Groups Flourish
(Houston, TX: TOUCH Publications, 2012), 21.
4
Surprisingly, there is data available to answer the above question, but it is not always
easy to read or understand. The challenge is, in part, with the data itself. David Olson comments
about this data by saying that “. . . scrutiny is necessary, because little academic research has
examined the attendance trajectory of the church in America. No single source paints an entirely
clear picture.”14
It’s not that there is a lack of data or sources. Outreach Magazine has for years published
a special issue that is dedicated to the one hundred largest and fastest growing churches in the
United States. Before that, Dr. Elmer Towns had written multiple articles on the subject of the
largest and fastest growing Sunday Schools, such as 100 Largest Sunday Schools published in
197415 and the fastest growing Sunday Schools in 1977.16 He has also written books on the
subject, such as The Ten Largest Sunday Schools and What Makes Them Grow in 1969 and
America’s Fastest Growing Churches in 1972. Further, there are organizations such as Barna
Research Group that have studied church attendance patterns in the United States for years.
And, Gallup has kept data on Americans and church attendance since 1939.
So, what does the data reveal? Let’s look first to Outreach Magazine. The list of the
largest churches in America was reviewed from 2008-2015. While the numbers provided to
Outreach Magazine are self-reported and some may question the accuracy of the numbers,17 for
the sake of this paper the numbers will be taken to represent an accurate count of church
attendance in the churches that make the list. Several of the pastors that are cited in this
14
David T. Olson, The American Church in Crisis: Groundbreaking Research Based On a National
Database of Over 200,000 Churches (Grand Rapids: Zondervan, 2009), under “Part 1: Observation,” Logos Bible
Software.
15
Elmer Towns, “100 Largest Sunday Schools,” Christian Life, October 1974, 18-19, 88-93.
16
Elmer Towns, “Sunday Schools 1977,” Christian Life, November 1977, 30-31, 42-45.
17
Warren Bird, “What Is Your Church Learning about Outreach?,” Leadership Network, November 5,
2009, accessed February 15, 2015, http://leadnet.org/what_is_your_church_learning_about_outreach/.
5
introduction have churches that are in Outreach Magazine’s top 100, so this is a good place to
start. How are these, the largest churches in the United States, doing in terms of growth? There
are more than 100 churches that have made the list between 2008 through 2015, so in terms of
the churches that were considered for this paper, only churches that had at least five consecutive
years of data reported anytime within 2008 to 2015 were used. There were seventy-nine
churches that fit this criterion. An examination of the change in the average weekly worship
attendance from year to year as reported was considered, and a determination was made whether
it was a year of growth, decline, or plateau from year to year for each church. For example, if
Anytown Church was on the list, and it had reported data from 2009 to 2013, then attendance for
each year would be noted and then compared year to year. Did Anytown Church experience
growth, decline or a plateau in attendance from 2009 to 2010? An annual growth rate would be
determined for that year. Then, the next year to year would be analyzed in the same manner, up
until the last available year of data. Growth, decline and plateaus were determined this way for
each church. The terms “growth,” “decline” and “plateau” were defined in this way: “In church
growth terms, a church is not growing unless it increases by five percent a year. On the other
side, a church is not in a decline unless it is losing five percent a year. Everything in that ten
percent window (five percent plus–and five percent minus) is considered a plateau.”18 There
were 79 churches and the number of years reported combined by these 79 churches added up to
541 years of data.
From the data reported to Outreach Magazine, how many years were these largest
churches growing, declining or plateauing? The answer may be surprising. The 79 churches that
provided at least 5 consecutive years of data produced 541 years of data, which, in turn,
18
Rick Robinson, “The AGR of Your Church,” MyChurchGrowth.com, accessed February 15, 2015,
http://www.mychurchgrowth.com/church%20growth/agr.php.
6
produced 462 year-to-year annual growth rate results. These 79 churches had combined 196
years of “growth” in attendance, 208 years of “plateaued” attendance, and 58 years of
“declining” attendance.
Table 1.1. AGR of 100 Largest Churches
AGR of Outreach Magazine 100 Largest Churches

250
208
196
200
150
100
58
50
AGR of Outreach Magazine 100 Largest Churches

12.55%
42.42%
Growing
45.02% Plateaued
Declining
Figure 1.1. AGR of 100 Largest Churches
In the largest churches in the United States, only 42 percent of the years were growth
years and the other 57 percent were plateauing or declining years of church attendance.
While this provides some information about the largest churches, how about American
churches in general, and not just the one hundred largest? Just how effective have churches,
7
whether large or small or somewhere in between, been in reaching the lost and making disciples?
There is information available where one can get an idea of whether the typical American church
is growing, declining or plateauing.
How Many Christians Are There in the United States?
The first step is to get a panoramic view of what is happening in the United States. There
is a recent study that Pew Research Center conducted called the Religious Landscape Study in
2014. This study provides the big picture of the religious setting in the United States.
Table 1.2. Christians Decline as Share of U.S. Population19

Religion 2007 2014 Change
Christian 78.4% 70.6% -7.8%
Protestant 51.3% 46.5% -4.8%
Evangelical 26.3% 25.4% -0.9%
Mainline 18.1% 14.7% -3.4%
Historically Black 6.9% 6.5% -0.4%
Catholic 23.9% 20.8% -3.1%
Orthodox Christian 0.6% 0.5% -0.1%
Mormon 1.7% 1.6% -0.1%
Jehovah’s Witness 0.7% 0.8% +0.1%
Other Christian 0.3% 0.4% +0.1%
Non-Christian Faiths 4.7% 5.9% +1.2%
Jewish 1.7% 1.9% +0.2%
Muslim 0.4% 0.9% +0.5%
Buddhist 0.7% 0.7% ---
Hindu 0.4% 0.7% +0.3%
Other World Religions 0.3% 0.3% ---
Other Faiths 1.2% 1.5% +0.3%
Unaffiliated 16.1% 22.8% +6.7%
Atheist 1.6% 3.1% +1.5%
Agnostic 2.4% 4.0% +1.6%
Nothing in Particular 12.1% 15.8% +3.7%
Don’t Know/Refused 0.8% 0.6% -0.2%
100.0% 100.0%
19
“Christians Decline as Share of U.S. Population; Other Faiths and the Unaffiliated Are Growing,” Pew
Research Center, May 12, 2015, accessed September 26, 2015, http://www.pewforum.org/2015/05/12/americas-
changing-religious-landscape/pr_15-05-12_rls-00/.
8
Pew Research surveyed over 35,000 Americans and asked about how people identified
themselves regarding religious affiliation. This is any religious affiliation, not just those who
identify as Christian. Further, this was not a survey to determine the frequency of church or
religious attendance, rather; its purpose was simply to determine which religion and/or
denomination those surveyed identified with, if any. Pew Research compared the results with a
similar study in 2007, and published the findings in 2015.
The chart on the previous page reveals the results, which shows that there has been an
almost 8% decline nationwide in the number of Americans that identify themselves with the
Christian faith. The greatest increase is among those who do not identify with any kind of
religion or faith. Based on this information, it does not appear that the church is gaining ground.
While this data provides a panoramic view, the next section will look at the church in
particular to see if there is evidence of church attendance growing, declining, or plateauing.
There is the church and there is the steeple
The next step is to determine just how many houses of worship there are in the United
States. The author attended seminary when Dr. Elmer Towns said the number of churches in the
United States was approximately 350,000.20 C. Kirk Hadaway and Penny Long Marler studied
this question. They found, through many sources, that, “. . . estimates suggest that around
350,000 houses of worship may exist in the United States . . .”21 However, there were some
questions as to how that number was determined. They note, “. . . we will use a measurement
strategy that is less biased than earlier efforts, which were based primarily on church list
20
Elmer Towns, “Evan 710 Evangelism and Church Growth Class Notes” (lecture, Liberty University,
Lynchburg, VA, Spring 1989).
21
C. Kirk Hadaway and Penny Long Marler, “How Many Americans Attend Worship Each Week? An
Alternative Approach to Measurement,” Journal for the Scientific Study of Religion 44, no. 3 (September 2005):
309.
9
compilations and phone and business directories.”22 They looked through the available data and
came to this conclusion: “Combining the two known congregational totals . . . and the two
proportions . . . results in an estimate of 330,765 - which we have rounded up to 331,000.”23
Concerning the margin of error, they stated, “The 95 percent confidence interval for the
proportion Catholic/Orthodox/mainline Protestant is 2.27 percentage points-resulting in a high
estimate of 356,461 congregations and a low estimate of 308,525 congregations.”24 This number
would include Christian and non-Christian houses of worship in the United States. The number
of non-Christian congregations is estimated at 11,720, or 3.54% of the congregations accounted
for in the United States.25 Subtracting that from the estimated total number of churches (330,765
– 11,720) would result in approximately 319,045 Christian churches in the United States.
Look Inside
According to the U.S. Census Bureau, the U. S. resident population was estimated at
130,879,718 on July 1, 1939.26 The United States crossed the 200 million mark in 196827, and
on January 18, 2007, the United States surpassed 300 million residents.28
22
Hadaway and Marler, “How Many Americans Attend Worship Each Week,” 309.
23
Ibid., 310.
24
Ibid., 311.
25
Ibid.
26
“Resident Population--Estimates by Age, Sex, and Race: July 1, 1930,” United States Census Bureau,
accessed March 15, 2015, http://www.census.gov/popest/data/national/asrh/pre-1980/tables/PE-11-1930s.xls.
27
“Resident Population--estimates from 1900-2009,” United States Census Bureau, accessed March 15,
2015, http://www.census.gov/compendia/statab/2012/tables/12s0002.xls.
28
“U.S. and World Population Clock,” United States Census Bureau, accessed March 15, 2015,
http://www.census.gov/popclock/.
10
Survey says
Gallup, Inc., the research company founded by George Gallup in 1935, has surveyed
Americans about church attendance since 1939. Gallup, through its survey, has tried to get a
clear picture of what percentage of Americans are in church on any given Sunday. David Olson
makes this observation:
Since 1939 Gallup pollsters have asked Americans if they went to church in the last
week. In February 1939 Gallup asked, “Did you happen to go to church last Sunday?”
and 41 percent of people said yes. And every year since, while the question has changed
to “Did you yourself happen to attend church or synagogue in the last seven days?” the
answer has remained the same. Around 40 percent of people say yes, they went to church
this week.29
Stanley Presser and Linda Stinson did a study published in 1998 about surveys and
church attendance. They looked at dates and studies going back to the early 1950’s that showed,
“Direct religious attendance items in the National Election Study also shows no change from
1952 to 1994, except for a small decline of 5 percentage points between 1964 and 1968.”30 They
also looked at the results from Gallup and determined that it, “. . . shows there has been little
change over the past 30 years in reports to the Gallup.”31 Ultimately, they found that, “. . . no
matter how one asks direct questions about religious attendance, approximately 40 percent of
respondents claim to attend during any given week.”32
Even more recently, the percentages have held the same. Olson reports that, “From 2002
to 2005, the yes answer to Gallup polls ranged from 40 to 44 percent. During that same period,
29
Olson, The American Church in Crisis, under “What Percentage Attend,” Logos Bible Software.
30
Stanley Presser and Linda Stinson, “Data Collection Mode and Social Desirability Bias in Self-Reported
Religious Attendance,” American Sociological Review 63, no. 1 (February 1998): 142.
31
Ibid.
32
Ibid., 139-140.
11
the Barna Research Group reported similar findings: 43 to 47 percent of American adults
surveyed said that they attended church on the past weekend.”33 Rebecca Barnes summarizes it
this way, “…Gallup polls and other statisticians have turned in the same percentage – about 40%
of the population – of average weekend church attendees for the past 70 years…”34 But the
question, as Olson notes, is, “Whether the answers accurately describe people’s actual behavior
is another story.”35
What is Forty Percent?
If that percentage (40%) is converted into the number of people attending a worship
service on any given Sunday, then in 1939, 40 percent of the population would be 52,351,857.
So, in 1939, approximately 52 million Americans were in church on any given Sunday. In 1968,
when the U.S. population reached 200 million, 40 percent of the population attending church
would mean that on any given Sunday, 80 million would be in church. And, when the
population reached 300 million, using the same 40 percent of the population attending church on
any given Sunday, it would mean that 120 million would be in church on any given Sunday.
Where are the people?
If there are 120 million people today that are in church on Sunday, and there are 319,045
Christian churches in the United States, this would mean the average attendance per church is
approximately 376 people on any given Sunday. To some, this number seems to be too large,
particularly in an era of increased secularism in the United States. Is this an accurate picture of
33
34
Rebecca Barnes and Linda Lowry, “7 Startling Facts: An Up-Close Look at Church Attendance in
America,” ChurchLeaders.com, accessed February 15, 2015, http://www.churchleaders.com/pastors/pastor-
articles/139575-7-startling-facts-an-up-close-look-at-church-attendance-in-america.html.
35
12
how many Americans are in church on any given Sunday? Or, does research reveal a different
number, a different picture of the American church? Rebecca Barnes notes that, “…a different
sort of research paints quite a disparate picture of how many Americans attend a local church on
any given Sunday.”36
In their research, Hadaway and Marler determined that the average attendance for all
congregations, Christian and non-Christian, was 161.37 So, that is a significant difference,
almost 57% less than the 376 per congregation should the 40% number be accurate. What did
Hadaway and Marler find to be the approximate total number of people in the United States in a
house of worship on Sunday? “Based on 331,000 congregations, we estimate that 53.6 million
Americans attend worship services during an average week.”38 There were many details
involved, but this was the conclusion:
How many Americans, then, attend worship each week? We conclude that: (1) the best
estimate for the total number of American congregations is 331,000, 25 percent of which
are mainline Protestants, 54 percent conservative/evangelical Protestants, 7 percent
Catholic/Orthodox, 11 percent other Christian, and 3 percent non-Christian; (2) average
worship attendance varies among denominational groups, ranging from 125 or less for
mainline Protestants, evangelicals, and other Christian groups to over 850 participants for
Roman Catholics; and (3) therefore, 21 percent of Americans attend worship during an
average week. Although these data remain estimates, we are satisfied that not only do
they represent the best data of their kind to date but also they are, in every case, generous
estimates.39
Why is there such a difference with the data? How is it possible that the numbers are so
different? And, if the lower numbers are indeed accurate (and generous at that), then what does
that say about the effectiveness of small groups?
36
Barnes and Lowry, “7 Startling Facts,” http://www.churchleaders.com/pastors/pastor-articles/139575-7-
startling-facts-an-up-close-look-at-church-attendance-in-america.html, (accessed 2/15/2015).
37
38
Ibid.
39
Ibid., 318.
13
Halo effect in polling
The disparity in the data can be explained. This difference between how a survey
question is answered and actual behavior is something sociologists call the “halo effect.”
Hadaway and Marler explain it this way, “People tend to report what they usually do, what they
would like to think they usually do, and what they used to do, rather than give an objective report
of their actual behavior.”40
Hadaway and Marler are not the only ones coming to this conclusion. Stanley Presser
and Linda Stinson also said weekly attendance as measured in surveys is inaccurate. They write,
“Our results support Hadaway et al.'s (1993) conclusion: Respondents in conventional surveys
substantially over-report their religious attendance.”41
This inaccurate reporting was not just found in certain types of churches or regions of the
United States. David Olson writes that this is observed across demographic and geographic
lines. He states, “Religious behavior was found to be misreported, even by the members of a
conservative, Bible-belt church. Most of the misreporting was by church members who
considered themselves to be among the most active members of the congregation. Americans
over report socially desirable behavior and underreport socially undesirable behavior.”42
This was not just the case with churches in the United States. Olson continues,
In recent studies of selected counties in the United States and Canada, individuals were
counted as they went into houses of worship. The researchers later interviewed a random
sampling of adults in these counties. They found that the survey results were inflated by
40
41
Presser and Stinson, “Data Collection,” 144.
42
Olson, The American Church in Crisis, under “The Halo Effect,” Logos Bible Software.
14
about 100 percent from the actual attendance figures . . . Canadians over reported their
attendance by the same percentage.43
Adjusting for the halo effect
While the information above establishes attendance reporting inaccuracies and helps
explains the reasons for such inaccuracies in reporting data, the real question is whether the data
can be measured differently to compensate for the “halo effect” and reconciled to reflect more
accurate numbers. Presser and Stinson answer affirmatively and find, “The research on
misreporting of religious attendance that we present here is largely free of these
complications.”44
What does the data reveal once the “halo effect” is accounted for and the measurements
are adjusted to compensate for this? Presser and Stinson make this observation concerning the
adjustment, “This difference in measurement approach . . . alter[s] the observed trend in religious
attendance over time: In contrast to the almost constant attendance rate recorded by conventional
interviewer-administered items, approaches minimizing social desirability bias reveal that
weekly attendance has declined continuously over the past three decades.”45 In their study, they
go on to state, “The time-use items reveal a dramatically different pattern. The national samples
registered a drop in religious attendance . . .”46
The gap between reported numbers and actual numbers has not remained stagnant or
narrowed, but has actually increased over time. Presser and Stinson continue,
43
44
45
Ibid.
46
Ibid., 142.
15
Our findings also suggest that misreporting has increased in the last 30 years, thus
distorting trends in religious attendance. Although reports to interviewer-administered
direct items have shown little change in attendance over time, measures less subject to
misreporting (time-use items and self-administered items) reveal a continuous decline in
attendance since the mid-1960s, providing support for the hypothesis that America has
become more secularized.47
Actual numbers
So, what are the actual numbers? How many Americans do attend church services on
any given Sunday? As one looks at the data, even from different sources, it all points to similar
findings. For example, Hadaway and Marler conclude, “Based on 331,000 congregations, we
estimate that 53.6 million Americans attend worship services during an average week.”48 David
Olson quotes from Hadaway and Marler in estimating the percentage of weekly church
attendance and writes that it is, “17.7 percent of the American population in 2004.”49 Olson uses
other research that corroborates the percentage of Americans in church on any given weekend
and observes, “The research of the American Church Research Project shows that 17.5 percent of
the population attended an orthodox Christian church on any given weekend in 2005.”50 This
represents a decline, as Olson notes, “The percentage of Americans who attended a Christian
church on any given weekend declined from 20.4 percent in 1990 to 17.5 percent in 2005.”51
Olson gives perspective on this decline, and not just in percentages. In real numbers,
“The population of the United States has grown by 52 million people from 1990 to 2006, which
happens to be the same number that attend church on any given weekend . . . More than 91
47
48
49
50
Ibid.
51
Olson, The American Church in Crisis, under “How Many New Americans Have Arrived Since 1990,”
Logos Bible Software.
16
million people live in the United States today who did not live here 16 years ago.”52 Another way
to look at this is that in the 16 years from 1990 to 2006, the American church did not add one
person to church attendance, while the United States population grew by 52 million.
Olson goes on further to state, “From 2000 to 2005 . . . In no single state did church
attendance keep up with population growth! Of the 50 states, Hawaii’s church attendance came
closest to keeping up with population growth, missing that goal by the narrowest of margins - .02
of one percentage point!”53
Thom Rainer is another voice that is talking about the decline in attendance. He writes,
“The American church is not growing. From 1990 to 2000 the U. S. population grew from 248
million to 281 million, a 13 percent increase. In that same period, worship attendance in
American churches grew by slightly less than 1 percent.”54
James MacDonald, pastor of Harvest Bible Chapel in Rolling Meadows, Illinois, makes
this observation:
I do remember the impact of a book that came out in 1980 titled The Complete Book of
Church Growth by Elmer Towns, John Vaughan, and David Seifert. It lists the top 200
churches in North America by attendance. Interestingly, in 1980, the largest two
churches had about 5,000 attendees. By the time they got down to the 200th church, they
had gone under 2,000 in attendance. As of 2011, there were 1,200+ churches in America
with attendance over 2,000; more than 100 churches that have attendance over 5,000; and
more than 25 with attendance over 10,000. But wait! It’s a trick, because during that
same time the population has grown by more than 40 percent and the total number of
people actually attending church has fallen by greater than 15 percent. Bottom line: in
real numbers, millions of people who were worshipping Christ in a Protestant church in
52
Olson, The American Church in Crisis, under “How Many New Americans Have Arrived Since 1990,”
53
Ibid.
54
Thom S. Rainer, Breakout Churches (Grand Rapids, Zondervan, 2005) 73.
17
1980 are not doing so today. So who are we kidding . . . Even if you are seeing a “win”
on your side of town, we are a “loss” collectively.55
In fact, it is not the churches that are growing; rather, it is the unbelieving population that
is increasing. Christine Wicker notes, “Nonbelievers are the fastest-growing faith group in
America in numbers and percentage. From 1990 to 2001, which was the last good count, they
more than doubled, from 14 million to 29 million. Their proportion of the population grew from
8 percent to more than 14 percent.”56 More recently, in the 2014 Religious Landscape Study
conducted by Pew Research Center and shown in Figure 1-2 above, the unaffiliated (atheist,
agnostic or nothing in particular) has increased from 16.1 percent to 22.8 percent of the
population.
Alvin Reid looks at it from an unchurched perspective and finds that, “41% of Americans
are hard-core unchurched (have no clear understanding of the gospel, and have had little or no
contact with a Bible teaching church), larger than the number of nominal Christians (30%) or
active, participating Christians (29%).”57
How Are Churches Growing?
Despite growing evidence that the church in America is declining, there are many that
say that their church (or churches) are growing, and many state that small groups are an integral
part of this growth. How does one reconcile the growing churches with the evidence thus far
presented? Carl George commented on types of church growth over two decades ago when he
55
James MacDonald, Vertical Church: What Every Heart Longs For. What Every Church Can Be
(Colorado Springs, CO: David C. Cook, 2012), under “Placing Soteriology Above Doxology,” Logos Bible
Software.
56
Christine Wicker, The Fall of the Evangelical Nation: The Surprising Crisis Inside the Church (New
York, NY: Harper One, 2008), 53.
57
Alvin Reid, Radically Unchurched: Who They Are and How to Reach Them (Grand Rapids, MI: Kregel
Academic, 2002), 21.
18
said, “With very few exceptions, all significantly large churches in the United States and Canada
are receptor churches built on a system of feeder churches. . . . In one situation I studied, it
appeared that over 95 percent of the growth had come from other fellowships, rather than from
new conversions.”58 Alvin Reid supports this with his findings, “Of the 350,000 churches in the
U.S . . . less than 1 percent is growing by conversion growth.”59 According to George Hunter,
III, "In the USA, only about 20 percent of the nation's 360,000 churches are growing, and 19 of
the 20 are growing mostly by biological growth . . . or transfer growth."60
This decline in church is not as a result of lack of resources. Tom Johnston writes,
285 Billion! That’s what the American Church spends on ministry each year, on average
(Dr. David Barrett, author World Christian Encyclopedia). That’s right – $285
BILLION, not thousand, or even million. Based on this, if the church in the America
were a single corporation, it would be the THIRD LARGEST in the world, right behind
ExxonMobil and General Electric and just ahead of Microsoft. And yet, Christians as a
percentage of U.S. population continue to decline.61
Despite all the materials and trainings and resources that have been put into small groups
systems, it has yielded few results. Wicker evaluated the data and comes to this conclusion,
“Evangelical Christianity in America is dying. The great evangelical movements of today are
not a vanguard. They are a remnant, unraveling at every edge. Look at it any way you like:
Conversions. Baptisms. Membership. Retention. Participation. Giving. Attendance. Religious
literacy. Effect on culture. All are down and dropping.”62
58
George, Prepare Your Church for the Future, 43-44.
59
Reid, Radically Unchurched, 23.
60
George G. Hunter III, To Spread the Power: Church Growth in the Wesleyan Spirit (Nashville, TN:
Abingdon Press, 1978), 32.
61
Tom Johnston, “285 Billion,” The Praxis Center for Church Development, March 16, 2007, accessed
February 15, 2015, http://praxiscenter.blogspot.com/2007/03/285-billion.html.
62
Wicker, The Fall of the Evangelical Nation, ix.
19
What does all this mean? Wicker concludes, “The truth behind all these numbers is that
evangelicals are not converting and cannot convert non-Christian adult Americans.”63 Olson
notes: “In reality the church in America is not booming. It is in crisis. On any given Sunday, the
vast majority of Americans are absent from church. Even more troublesome, as the American
population continues to grow, the church falls further and further behind. If trends continue, by
2050 the percentage of Americans attending church will be half the 1990 figure.”64
What does this have to do with small groups? Many see small groups as the best way to
grow a church, or at least, hold onto its numbers. Virtually all would agree that small groups are
an effective way to disciple believers. There are a number of materials and pastors that claim
this, as those mentioned above are representative of many. Small groups should be the most
effective way to evangelize and make disciples, but this statement does not square with the
evidence presented above. Perhaps Reid’s statement applies, even if it is one that will not be
well received, “Most evangelistic methods used today are ineffective in making disciples.”65
This paper will assess this and try to answer why small groups are not effective.
Statement of Limitations
The following are the parameters of this dissertation. First, when this paper uses the term
small group, it is used generically. It is not used to define a particular type of small group or
methodology. There are groups that meet on a church campus and groups that meet off campus,
such as in a house or coffee shop. Some churches call their Sunday School program a small
group. In this written discourse, all of these will be considered a small group.
63
Wicker, The Fall of the Evangelical Nation, 64, 67.
64
Olson, The American Church in Crisis, under “Is the American Church Booming,” Logos Bible
Software.
65
Reid, Radically Unchurched, 24.
20
When a small group is referenced in this paper, a particular ideology is not given
preference. For example, there are open and closed small groups. Some groups focus on Bible
study, others on fellowship, and still others on service projects. All of these are considered a
small group in this composition.
There are some groups that are part of an organization or network, and as such, follow a
specific methodology. Some groups are very well organized and follow a specific plan, such as a
G-12 group.66 Others are less organized. While each of these groups may have a different
methodology, for the purpose of this paper, all will be recognized as a small group.
This dissertation focuses on American churches and the data will come from American
churches. While a study of small groups outside the United States would be interesting and
beneficial, it is not within the scope of this writing.
This paper is not meant to be a comprehensive examination of every small group of every
church in the United States. There has been a sampling of individuals in a cross-section of
churches in the United States; from mega churches to medium-sized churches to small, rural
churches. This dissertation will provide a glimpse of what typical church attenders might be
experiencing in their small group, but by no means will this composition examine what every
church attender experiences in every church in the United States.
Concerning the survey itself, not every question will be selected for analysis and
observation in this dissertation. The following questions will be considered as found in
Appendix A in this paper: Questions number 5, 24, and 26 through 41. This does not mean that
the other questions have less value; to the contrary, they are included as a basis for further study.
66
For more information about G-12, please refer to Joel Comiskey, Groups of 12: A New Way to Mobilize
Leaders and Multiply Groups in Your Church (Houston, TX: Touch Publications, 1999), 1ff.
21
Finally, this dissertation does not imply that every church in the United States is
experiencing the same thing. Some may be growing, while others have experienced a plateau or
have declined. What this composition will do is examine the biblical basis and develop a
theology for small groups and compare this to the data provided and draw some observations and
conclusions. The purpose would be for the Lord to use this paper in some small way to add to
the health of the church.
Theoretical Basis
The theoretical basis for this dissertation begins with the premise that theology breeds
methodology. The small group is the church. Small groups are not to be an appendage or even a
program of the church. It was not designed to be the focus of exponential growth or even a way
to keep people attending a service. It is not just a core part of the church. The contention of this
paper is that the small group is the church.
In order to support this contention, there will be a review of Scripture, especially those
passages that apply to ecclesiology. A definition of the church will be posited. It will be
necessary to define the church and to understand the beginnings of the New Testament church in
Jerusalem.
The church is composed of people who have given their lives to Christ. That is the
church. The church gathers in a variety of settings. The church meets on Sunday in a large
gathering. The church will have one or more smaller gatherings that are called small groups. A
subset of this is the one-on-one meetings that should be occurring as a natural byproduct of small
groups.
22
The role of the church is to make disciples. The view of this author is that evangelizing
and discipling are not separate tasks; rather, evangelism is part of the discipleship process. It is
the contention of this paper that this is an integral component of small group ministry.
Definition of Terms
There is a distinction made between community and a biblical community, so the
distinction will be defined below.
Community – Community is defined by Merriam-Webster as:
a unified body of individuals:
a: state, commonwealth
b: the people with common interests living in a particular area; broadly: the area itself
the problems of a large community.
c: an interacting population of various kinds of individuals (as species) in a common
location.
d: a group of people with a common characteristic or interest living together within a
larger society a community of retired persons.
e: a group linked by a common policy
f: a body of persons or nations having a common history or common social, economic,
and political interests the international community.
g: a body of persons of common and especially professional interests scattered through a
larger society the academic community.67
Biblical Community – a group of two or more people that are gathered in Jesus’ name.
Christ’s Basic Bodies – a community formed and baptized by the Holy Spirit. Each
member is led by the embodied Christ, who edifies and reveals his presence, power, and
67
Merriam-Webster Dictionary, online ed., s.v. “Community,” accessed May 5, 2015,
http://www.merriam-webster.com/dictionary/community.
23
purpose through them.68 This can be referred to as a cell group, small group, home group, life
group, and other similar designations.
Methodology
Chapter one began by looking at the importance of small groups by leaders of churches in
the United States. As cited earlier in this chapter, there are claims of what a small group can do
for a church regarding growth and attendance retention. An analysis was done of church
attendance in the United States to determine if churches are indeed growing, or at least, retaining
their numbers. The results are neither. Church attendance has actually been declining, and this
has been happening for decades. If this is the case, how is it then that small groups are
succeeding at growing the church, or at least, helping the church to not lose ground?
Chapter two will delve into the hermeneutics of small groups. The science and art of
biblical interpretation is applied to passages such as Acts 2, since it is one of the most-quoted
passage in relationship to small groups. An example of eisegesis and exegesis of Acts 2 is
provided.
Chapter three is written with the premise that “theology breeds methodology.” Most of
the books written about small groups are focused on methodology. Chapters three and four will
focus on a study towards a biblical theology of the church and small groups. The purpose is to
use the plum line of Scripture to begin any conversation about small groups. Chapter three will
focus on the theology of small groups.
Chapter four will continue with “theology breeds methodology,” focusing on the
ecclesiology of small groups.
68
Ralph W. Neighbour, Christ's Basic Bodies: Embracing God's Presence, Power, and Purposes in True
Biblical Community (Houston, TX: Touch Publications, 2008), 56.
24
Chapter five will look at church history and the role of small groups throughout the last
two thousand years. Although this is not an exhaustive study, it should be representative enough
to dispel any notion that small groups are a recent phenomenon in church history. Indeed, small
groups have had a vital role throughout the history of the church.
Chapter six is a review of the data that has been collected from several small group
members and leaders. It represents 145 people from 35 different churches. The size varies
greatly, from small churches of fifty to a church of ten thousand, the result being that there is a
variety of small groups represented in the survey. While the survey examines small group health
from several different aspects, there are three areas in particular that are considered in this paper.
A Review of the Literature
A number of books and articles were relevant to this author. While all the sources made
contributions to this study, the sources below stood out amongst the rest.
Books
Larry Crabb’s Connecting: Healing for Ourselves and Our Relationships is a book that,
at prima facie, one would think was written by a small group pastor. In this book, Crabb makes
both a charge for the church and a personal confession. Crabb writes, “The greatest need in
modern civilization is the development of communities— true communities where the heart of
God is home, where the humble and wise learn to shepherd those on the path behind them, where
trusting strugglers lock arms with others as together they journey on.”69 Crabb also makes a
confession in his book:
69
Larry Crabb, Connecting: Healing for Ourselves and Our Relationships: A Radical New Vision
(Nashville: W Publishing Group, 1997), under “My Midlife Crisis,” Logos Bible Software.
25
Before in my counseling, I spent too much time with the flesh. I over-studied doubt,
denial, self-preserving psychological dynamics, and our selfishly driven strategies for
relating to people. These topics are worthy of serious investigation, but it’s easy (and
appealing to the flesh) to become more fascinated with these matters than we need to be
and, in the process, less appreciative of the power available in experiencing Christ.”70
He came to the conclusion that the “surest route to overcoming problems and becoming
the people we were meant to be is reconnecting with God and with our community.”71 After
reflecting on his years in his profession, he concludes, “I am now working toward the day when
communities of God’s people, ordinary Christians whose lives regularly intersect, will
accomplish most of the good that we now depend on mental health professionals to provide.”72
Christ’s Basic Bodies, written by Ralph Neighbour, is, in his words, “. . . another whack
at a message that is my life’s calling and passion. It shouts, ‘churchianity blinds the people of
God from being the body of Christ.”73 Dr. Neighbour compares the American church of this
generation to a “. . . private goldfish bowl, now fully isolated from its surroundings. When fish
stare into the glass walls of their bowl, they see only their mirrored reflection. They cannot see
the world outside.”74 While his words are strong, the message is clear, “The contemporary
church is a living thing . . . it requires a specific environment in which to survive and thrive. I
believe it may be suffocating from the environment it currently inhabits, but doesn’t realize it.”75
He calls the church back to its theological foundations by stating, “Far too much attention is paid
70
Crabb, Connecting, under “Three Ingredients of Healing Community,” Logos Bible Software.
71
Crabb, Connecting, under “Designed to Connect,” Logos Bible Software.
72
Crabb, Connecting, under “A Shift in My Thinking,” Logos Bible Software.
73
Neighbour, Christ's Basic Bodies, 15.
74
Ibid.
75
Ibid., 16.
26
to the management of cells compared to the awesome ecclesiology that supports this ‘last days’
church life.”76
Jim Egli’s and Dwight Marable’s Small Groups, Big Impact: Connecting People to God
and One Another in Thriving Groups is well-researched and makes a valuable contribution in the
study of small groups. In Marable’s words, “This book is based on a research project that Jim
Egli and I conducted to answer the question, ‘what are the factors that impact conversion growth
through small groups?’”77
The Second Reformation by William Beckham, challenges the status quo by asking the
question, “Are our churches really incarnating the Gospel of Jesus Christ?”78 The observation is
made and then supported throughout that, “… whenever God renews the church, key elements
are a rediscovery of close-knit community and the ministry of all believers.”79
While Egli’s and Marable’s book emphasizes results from research, Michael Mack’s
Small Group Vital Signs: Seven Indicators of Health That Make Groups Flourish draws similar
conclusions, but focuses on the practical application. He states,
This is the main reason I wrote this book. I believe God can and will use healthy small
group communities to change this world, one life at a time. But this will not go
unopposed. One of Satan’s main strategies is to convince Christians to play it safe, settle
for unexceptional results, and aim for comfort. I don’t want to see small groups give into
Satan’s corruption and watered down schemes.80
76
77
Jim Egli and Dwight Marable, Small Groups, Big Impact: Connecting People to God and One Another in
Thriving Groups (Saint Charles, IL: ChurchSmart Resources, 2011), 11-12.
78
William A. Beckham, The Second Reformation: Reshaping the Church for the Twenty-First Century
(Houston, TX: TOUCH Publications, 1995), 9.
79
Ibid., 10.
80
Mack, Small Group Vital Signs, 18.
27
The American Church in Crisis: Groundbreaking Research Based on a National
Database of over 200,000 Churches is a wake-up call for the American church. David Olson
provides a sobering assessment of the American church. He writes,
To the casual observer, the American church appears to be booming . . . In reality the
church in America is not booming. It is in crisis. On any given Sunday, the vast majority
of Americans are absent from church. Even more troublesome, as the American
population continues to grow, the church falls further and further behind. If trends
continue, by 2050 the percentage of Americans attending church will be half the 1990
figure.81
His research should make every church and every pastor ask the question, “Is the church making
a real difference in our communities?”
Articles
There were two articles that helped greatly in understanding the misreporting of church
attendance. The first was “Data Collection Mode and Social Desirability Bias in Self-Reported
Religious Attendance.” American Sociological Review 63, no. 1 (February 1998): 137-45. This
article helped explain why the church attendance numbers and percentages are inaccurate.
The second article is, “How Many Americans Attend Worship Each Week? An
Alternative Approach to Measurement.” Journal for the Scientific Study of Religion 44, no. 3
(September 2005): 307-22. This helped provide an alternative method of measurement that was
more accurate and gave a better picture of church attendance.
Scripture
Ralph Neighbour has said, “Theology breeds methodology.” There should be a scriptural
basis for what the church does, even in how it does church. Below are several passages that
81
Olson, The American Church in Crisis, under “Is the American Church Booming?,” Logos Bible
Software.
28
should shape how the church and small groups should be understood. All quotations will be
taken from the New King James Version.82
Deuteronomy 6:4 - “Hear, O Israel: The Lord our God, the Lord is one!”83 At first, one
may not readily see the connection between this verse, known as the Shema, and small groups,
but it is a cornerstone to understanding biblical community.
Matthew 16:18 – “And I also say to you that you are Peter, and on this rock I will build
my church, and the gates of Hades shall not prevail against it.”84 In this verse, Jesus explains
what the church is and how it is to operate. In short, the church is people and it is to be on the
offense.
Matthew 18:20 – “For where two or three are gathered together in My name, I am there
in the midst of them.”85 This verse is often used to support small group systems in the church.
However, it is not only defining the numbers that can make up a church or a small group (at least
two people), but it also reminds us of Jesus’ promise that He is in its midst. This promise is not
an unconditional promise. It is a promise to those two or more that are gathered “in My name.”
Matthew 6:33 – “But seek first the kingdom of God and His righteousness, and all these
things shall be added to you.”86 This verse is used by the author as a reminder of how to
prioritize small group ministry without sacrificing important parts. It is not about choosing one
over the other. It is seeing how all the parts fit together, arranged properly, so that the small
group meets in His name.

82
Unless otherwise noted, all biblical passages referenced are in the New King James Version (Nashville:
Thomas Nelson, 1982).
83
Deut. 6:4–5.
84
Matt. 16:13–18.
85
Matt. 18:20.
86
Matt. 6:33.
29
Matthew 28:19-20 – “Go therefore and make disciples of all the nations, baptizing them
in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all
things that I have commanded you; and lo, I am with you always, even to the end of the age.”87
This passage provides the command of Jesus to make disciples, which begins with evangelism
and continues with those new converts being in a discipleship relationship.
John 17:3 – “And this is eternal life, that they may know you, the only true God, and
Jesus Christ whom you have sent.”88 This verse helps to explain that an essential purpose of a
small group and a church is to know God.
Acts 2:41-47 – The following is an oft-cited passage concerning small groups:
41
Then those who gladly received his word were baptized; and that day about three
thousand souls were added to them. 42 And they continued steadfastly in the apostles’
doctrine and fellowship, in the breaking of bread, and in prayers. 43 Then fear came upon
every soul, and many wonders and signs were done through the apostles. 44 Now all who
believed were together, and had all things in common, 45 and sold their possessions and
goods, and divided them among all, as anyone had need. 46 So continuing daily with one
accord in the temple, and breaking bread from house to house, they ate their food with
gladness and simplicity of heart, 47 praising God and having favor with all the people.
And the Lord added to the church daily those who were being saved.89
There have been a number of methods for small groups that have been derived from this
passage of Scripture. However, this passage is not a small group methodology. Rather, it
describes what happened as the church began in Jerusalem. There was a reason they went from
house to house and broke bread, and so on. This passage, along with others, will be discussed in
more detail in Chapter two.
87
Matt. 28:19–20.
88
John 17:2–3.
89
Acts 2: 41–47.
30
CHAPTER TWO
The Hermeneutics of Small Groups
During the Gulf War II in 2003, there was a man in Iraq who was the Minister of
Information. His name was Saeed al-Sahaf. He was derisively known as “Baghdad Bob.” He
would speak daily to the Iraqi people to assure them of American failure if they attempt to
invade. When indeed, the U.S. did land troops and start their march to the city of Baghdad,
Baghdad Bob denied they were approaching, even while American tanks were appearing on the
outskirts of the city. He was captured inside of Baghdad and interrogated and released. Some
months later, he gave a few interviews. In one interview, he was quoted as saying, “My
information was correct, but my interpretations were not.”90
The information on small groups is ubiquitous and is communicated through a variety of
mediums such as books, videos, and conferences, just to mention a few. The question to be
asked is not whether information is communicated, because it clearly is. The question to ask is,
just like Baghdad Bob, whether the interpretation of the information is correct.
Hermeneutics, Exegesis, Exposition and Small Groups
It is here that one can recognize the great value of the principles of hermeneutics as it
relates to communicating information, and, specifically for the purpose of this paper, the
information about small groups. Hermeneutics and communication are related. Bernard Ramm
wrote about this when he was explaining hermeneutics, “When a person speaks or writes he
90
Emily DePrang, “'Baghdad Bob' and His Ridiculous, True Predictions,” The Atlantic, March 21, 2013,
accessed December 2, 2015, http://www.theatlantic.com/international/archive/2013/03/baghdad-bob-and-his-
ridiculous-true-predictions/274241/.
31
gives meaning; when he listens or reads he receives meaning. Hermeneutics is then deeply
imbedded in the larger structure of communication.”91
What is hermeneutics? “Hermeneutics…is the science and art of interpreting the
Bible.”92 Milton Terry explains,
Hermeneutics, therefore, is both a science and an art. As a science, it enunciates

principles, investigates the laws of thought and language, and classifies its facts and
results. As an art, it teaches what application these principles should have, and
establishes their soundness by showing their practical value in the elucidation of the more
difficult Scriptures. The hermeneutical art thus cultivates and establishes a valid
exegetical procedure.93
What is a valid exegetical procedure, or more simply, what is exegesis? Exegesis is “The
determination of the meaning of the biblical text in its historical and literary contexts.”94 Roy B.
Zuck further elaborates, “The exegetical process takes place in the workshop, the warehouse. It
is a process in private, a perspiring task in which the Bible student examines the backgrounds,
meanings, and forms of words; studies the structure and parts of sentences; seeks to ascertain the
original textual reading (textual criticism); etc.”95
When this is done, the principles of a given topic can be effectively communicated within
its historical and grammatical context. This stage is called exposition. Zuck defines exposition
91
Ralph G. Turnbull, ed., Baker's Dictionary of Practical Theology (Grand Rapids, MI: Baker Book
House, 1967), 100.
92
Roy B. Zuck, Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth (Colorado
Springs, CO: David C. Cook, 1991), 19.
93
Milton Spenser Terry, Biblical Hermeneutics: A Treatise On the Interpretation of the Old and New
Testaments, 2nd ed. (Grand Rapids, MI: Zondervan, 1974), 20.
94
Zuck, Biblical Hermeneutics, 20.
95
Ibid., 21.
32
as “the communication of the meaning of the text along with its relevance to present-day
hearers.”96
How do exegesis and exposition relate to one another? Zuck notes, “An effective
expositor is first an effective exegete. Exegesis precedes exposition, just as baking a cake comes
before serving it.”97 Zuck contrasts exposition and exegesis by observing, “Exegesis is thus a
means to an end, a step toward exposition. Exegesis is more technical and is basic to exposition,
which is more practical.”98 F.F. Bruce notes, “To be valid, exposition must be firmly based on
exegesis: the meaning of the text for hearers today must be related to its meaning for the hearers
to whom it was first addressed.”99
Why is this important as it relates to small groups? It has been said that if one asks the
wrong question, then one will get the wrong answer. If one does not read the Scriptures
concerning the church and small groups within the context of its historical, cultural and literary
settings, it is easy to eisegete (read into) the passage what one wants it to say, rather than doing
the hard work of letting the passage speak for itself and within its context.
This is similar to the experience when learning another language. Until one becomes
fluent in a language, there is the process of translation that one has to understand the words in
his/her own contextual setting (language). The author had this experience while living in Brazil.
It was necessary to understand people in their context and not impose the author’s context into
the translation. It was hard work and this author was surprised at how tired he could get after
96
97
Ibid., 21.
98
Ibid., 21-22.
99
F.F. Bruce, “Interpretation of the Bible,” in Evangelical Dictionary of Theology, ed. Walter A. Elwell
(Grand Rapids: Baker Book House, 1986), 505.
33
having a conversation with someone for just a short while. It is interesting to note that the word
hermeneutics carries this connotation:
. . . The verb hermēneuō came to refer to bringing someone to an understanding of

something in his language (thus explanation) or in another language (thus translation).
The English word interpret is used at times to mean “explain” and at other times
“translate.” Of the 19 times hermēneuō and hermēneia occur in the New Testament, they
are more frequently used in the sense of translating.100
If one is not careful, one can place the information above the proper interpretation of that
information and the result can be a method of doing small groups that is placed above the
biblical principles and purposes of small groups. Joel Comiskey observes that, “Some pastors
are not aware of the biblical values that undergird their philosophy of ministry and end up
choosing the most popular strategy at the time.”101
Interpretation of Acts 2:42-47 Exhibit A
One of the author’s Bible College professors said in class, “A proof text without a context
is a pretext.” One must be mindful of not using proof-texts to support personal preferences.
Comiskey writes, “We have to be careful not to erect entire models from a few New Testament
passages.”102 For example, one of the most-quoted passages used for small groups is Acts 2:42-
46:
42
And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking
of bread, and in prayers. 43 Then fear came upon every soul, and many wonders and signs
were done through the apostles. 44 Now all who believed were together, and had all
things in common, 45 and sold their possessions and goods, and divided them among all,
100
101
Joel Comiskey, Biblical Foundations for the Cell-Based Church: Developing Disciples Who Make
Disciples (Moreno, CA: CCS Publishing, 2012), 28.
102
Ibid., 29.
34
as anyone had need. 46 So continuing daily with one accord in the temple, and breaking
bread from house to house, they ate their food with gladness and simplicity of heart,103
The author, in an informal gathering of small group ministers, once heard an explanation
of one church’s small group ministry based on this passage. It was explained that there are two
types of churches – the corporate church and the community church. The corporate church is a
place that has buildings, where one learns “it,” a place where someone is teaching doctrine and
giving direction, and a place that offers a relationship with Jesus. The community church, in
contrast, is when the church leaves the building, a place where you live “it,” a place where
people dialog and debate and offers a relationship with other Christians. Further, they explained
specifics about their model of small groups. They said it was based on Acts 2:42-46. In this
passage, they see five types of groups, so they have five types of groups that someone can join at
their church:
a. Study group - emphasis is on studying the Bible

b. Share group - doing life together. These groups concentrate on fellowship and are
formed with people who have something in common.
c. Service group - main focus is outreach or some type of service within the church.
d. Support group - similar to divorce care, grief share, or celebrate recovery.
e. Search group - leader and co-leader are Christians and the rest of the group is made up
of seekers.
This is a classic example of proof texting. While this is a method that one church is using
today, it does not reflect the reasons the believers in the 1st century church in Jerusalem chose to
meet in the way they did in Acts 2. In other words, while the pastor in this church provided an
explanation of the “how” in this 21st century church, it is not reflective of either the “how” or the
“why” of the first church in Jerusalem. This exposition of Acts 2 does not take into
103
Acts 2:42–46.
35
consideration at all the historical or cultural setting which is described in Acts 2. Yet, this type
of “eisegesis” is prevalent in small group resources. The emphasis is on the “how” and not the
“why,” and certainly the exegesis is not within the context of the 1st century church. Michael
Mack notes this tendency to focus on the pragmatic at the expense of proper exegesis when he
writes, “It’s fascinating to me that the Holy Spirit did not inspire New Testament writers to give
us methods or systems for doing small group ministry. Instead, we see instructions for how to be
the church; live together in the body of Christ, and successfully reach a world that needs God and
biblical community.”104
This is an easy trap to fall into, and Comiskey explains this as he describes another
common trap: “Another way to search for a biblical foundation is to look for proof texts that
stipulate how we should meet. Of course, the New Testament contains many texts that talk about
churches that met in homes. . . . All the New Testament letters were written to 1st century house
churches.”105
Comiskey further elaborates on the dangers of what this author calls eisegeting small
groups into a passage. Comiskey puts it this way, “Although we can say that the early church
met in homes, we are unwise to try to build an exact pattern for every modern church. This is
what I call proof texting because no absolute pattern for house churches exists.”106 Comiskey
concludes by writing, “Rather than using proof texts, we have to do the hard work of putting the
pieces together and filling in a few gaps to define principles for today’s church.”107
104
Mack, Small Group Vital Sign, 22.
105
Comiskey, Biblical Foundations for the Cell-Based Church, 31.
106
Ibid., 32.
107
Ibid.
36
Interpretation of Acts 2:42-47 Exhibit B
Concerning the passage in Acts 2, the best example of doing the “hard work of putting
the pieces together and filling in a few gaps to define principles for today’s church” is the
exegesis of Acts 2 that this author has witnessed is from a missionary who is ministering to
Muslims. He has seen hundreds come to Christ through his ministry while applying the
principles from Acts 2 to his ministry context. He recently spoke at Noelridge Park Church and
the following is an overview of his teaching on Acts 2.108 The result was insight into the
principles of small groups.
As this missionary began to teach on Acts 2, he explained what it was like for a Muslim
to come to Christ. He states, “Muslims believe in the brotherhood of Muslims in the world. This
brotherhood unites them together in Ummah. Loyalty to the unity is stronger than loyalty to
one’s secular state…They are unable to make any independent decisions without repercussions
from the community.”109 He went deeper into what is at stake for a Muslim to consider coming
to Christ, “. . . Muslims cannot make independent decisions about their faith . . . The
consequences of changing one’s faith are very clear. They would be ostracized, persecuted or
even be killed if they change their religion. Islam encompassed all aspects of their lives since
birth.”110 He explained that it is an unbearable thought to be ostracized from a supportive
community of blood relatives and other Muslims. He shared that the following statement was a
common testimony from Muslims who came to Christ, “Almost all of my Muslim friends
deserted me and influenced my family to go against me.”
108
Name Withheld for Security Purposes, “Acts 2 and the First Church” (Sermon, Noelridge Park Church,
Cedar Rapids, IA, May 24, 2015).
109
Ibid.
110
Ibid.
37
One might think that the Christian church has had some effect on seeing Muslims come
to Christ. However, according to this missionary, it was just the opposite. He states, “Muslims
come from a very warm, friendly and supportive community. When Muslims convert to
Christianity, they expect the same from the Christian community. However, they are often very
disappointed to find that it is not so.” As the missionary put it, “The attitude of Christians and
Christian leaders is one of the hindering factors of conversion.” Sadly, the missionary added
that, “Almost all the subjects mentioned that before their conversion, the church did not have any
impact or active role in their lives. Their decisions to be Christians were not due to any effort of
the church.” Further, he stated that, “Some Christian friends also treated the new converts with
disbelief and this further compounded their sense of alienation from loved ones and society.”
Often their new Christian communities were not aware of their inner struggle and loneliness
during such times. He said it was common for a new convert to question their decision. More
than one had privately confessed to him that they “wondered if I should still stay or would it be
better for me to return to the warm Muslim community.”
Why is it that, in general, churches hear how difficult it is to see Muslims come to Christ,
yet this missionary states that he has seen hundreds in the last several years come to Christ just
within his ministry context? Simply put, the missionary shared that he realized, in order to be
effective at reaching Muslims, he had to minister holistically. He had to consider not just the
spiritual needs, but others such as the social, emotional, and other practical needs. In other
words, he had to become the new family and the new community for the Muslim who came to
Christ.
He then made the connection between the Jews of Acts 2 and Muslims today. Just as
Islamic culture is entrenched in the lives of Muslims today, Jewish culture was entrenched in the
38
lives of the Jews of Acts 2. “As Muslims came from supportive, communal backgrounds, their
social needs must be recognized.”111 So it is the same with the Jews of Acts 2. The Jews of Acts
2 risked losing their families, their place in their community and their livelihoods and even their
lives by choosing to follow Christ. As the missionary stated, the Jews in Acts 2 did not develop
small groups as a church growth strategy, or as a way to close the back door, nor was it any of
the other myriad of reasons that we read about today in small group books. They gathered
together in small groups because this was natural for them in their cultural environment. These
new Christians together became a new family and a new community.
This is how to do the hard work of exegeting a passage to find the principles that can then
provide the foundation for developing a theological framework for small groups. Dr. Ralph
Neighbour points this out by stating, “In these last days, the Godhead has thrust a unique
community into the world. There is no single model to duplicate, no single pattern that can be
mimicked as the sole ‘how to.’ The biblical form must be created by a radical new expression of
ἐκκλησία.”112
Without the proper theological groundwork, the foundation of small groups is built on
sinking sand, a quick results and methods-oriented approach that is far from the powerful move
of God in the lives of believers that was experienced in the Early Church and throughout history
(more on that in chapter five). So, why would someone jump over the why and address the how?
Why develop the methodology without the proper theological foundation? Why risk ending up
like Baghdad Bob and be known for having the information, but getting the interpretation
wrong? There is one possible explanation.
111
Name Withheld for Security Purposes, “Acts 2 and the First Church” (Sermon, Noelridge Park Church,
Cedar Rapids, IA, May 24, 2015).
112
Neighbour, Christ's Basic Bodies, 27-28.
39
Church Consumerism
Carl George has been an advocate for small group ministry. He has been an influence on
a number of pastors who represent some of the largest churches in the United States. He makes
an interesting statement concerning a church model he advocated and the role of small groups.
Notice that one’s concept of church directly affects how one sees the role of small groups. He
writes, “This corporate model affirms the possibility for churches to reach the same goal: keep
growing bigger while organizing the “consumer” into ever-smaller groupings so they can be
cared for in even more personal ways.”113
Notice the goal of the church, according to George, is to “keep growing bigger” and to
care for the consumer (church attender) by placing them in small groups. He even describes the
person attending church as a customer. As he was describing the challenges of churches
ministering today, he states, “Churches are faced with a similar dilemma. We quickly forget that
the felt needs of our ‘customers’ are in a constant state of flux.”114
As the emphasis of the church shifted to increased attendance, so did the purpose of the
church as it became more dedicated to meeting the needs of its “customers.” Roozen and
Hadaway noticed this shift when they wrote, “Church consumerism replaced traditional
religiosity as the strongest predictor of church attendance.”115 Additionally, their research
indicated “. . . that worship attendance in the eighties was less a case of particular religious
beliefs, parental legacy, or social habit than it was in the seventies. In a world of busyness and
multiple organizational options, traditional reasons are less compelling. Church consumerism
113
114
Ibid., 14.
115
David A. Roozen and C. Kirk Hadaway, eds., Church and Denominational Growth: What Does (And
Does Not) Cause Growth and Decline (Nashville, TN: Abingdon Press, 1993), 264.
40
and personal satisfaction increasingly provide such reasons for making the ‘church choice.’”116
They further note, “American church attendance is increasingly influenced by a concrete, local
connection (church membership) and consumer satisfaction. Institutions exist primarily to serve
the individual, and not vice versa.”117 Ralph Neighbour makes this observation, “The
‘Megachurch’ has become the contemporary ‘supermarket’ for churchgoers.”118
What happens when churches go down the road of making their main goals increasing
attendance and meeting felt needs of its customers through small groups? Michael Mack
observes that, “The danger of serving ‘people’ and their desires is that instead of making true,
fully-devoted, obedient and active disciples of Christ, what is produced are unhealthy, passive
church attendees.”119 Larry Stockstill notes that, “In the majority of American churches, the
most anyone ‘does’ in church is stare at the back of the person’s head in front of them. This lack
of involvement breeds apathy, stagnation and resignation from any responsibility in the
church.”120
Mack further comments on consumerism in the church, “Consumerism has replaced
commitment. Today, it seems, ‘Christians want change without challenge, strength without
suffering, community without commitment.’”121 William Beckham observes that, “A large
percentage of church members are consumers, not producers. They are consumer Christians
because the traditional church has no viable context in which to make them producers, or use
116
Roozen and Hadaway, Church and Denominational Growth, 265.
117
Ibid.
118
Ralph Webster Neighbour, Where Do We Go from Here? A Guidebook for the Cell Group Church, rev.
ed. (Houston, TX: Touch Publications, 2000), 57.
119
Michael C. Mack, Leading from the Heart: A Group Leader's Guide to Passionate Ministry (Houston,
TX: Cell Group Resources, 2001), 43.
120
Stockstill, The Cell Church, 76.
121
41
them in a productive way.”122 Mack makes a final comment about consumerism which explains
why the church has been mostly ineffective at reaching Muslims, or, for that matter, others for
Christ: “Consumerism kills healthy community more than anything else.”123
Therefore, what is considered a healthy and successful church (and small group) has been
redefined. Towns, Stetzer and Bird allude to this when they write, “. . . The definition of
‘success’ in the typical American church is to lead a new believer to come to church, give a tithe
and take on a job assisting somehow in the church’s ministry. Most of our discipleship processes
are intended to produce those three things.”124 They also discuss the results of modern
discipleship today, “They are important, but they can (and often do) occur without the necessity
of a life-changing impact within the Christian. Something is wrong when the typical /American
Christian does not experience powerful life change when encountering the power of the gospel
and the church. Yet, sadly, mediocrity happens more often than transformation.”125 They
conclude that the solution should be a re-thinking of how to do church. “It (the church) needs to
be simple enough to accomplish God’s objective and complicated enough to follow the biblical
teaching regarding how to accomplish it.”126
With the emphasis on numbers and attendance, and meeting the needs and expectations
of the customer instead of true discipleship, what sort of impact has this had on the church? Carl
George suggests that, “All church leaders could profit by likewise asking themselves, ‘How
122
Beckham, The Second Reformation, 44.
123
124
Elmer L. Towns, Ed Stetzer, and Warren Bird, 11 Innovations in the Local Church: How Today's
Leaders Can Learn, Discern and Move Into the Future (Ventura, CA: Regal Books, 2007), 45.
125
Ibid.
126
Ibid., 47.
42
would a marketing expert describe the fundamental motivations of the people of our parish?’”127
One church actually did this and published their results. Their findings were surprising and
disappointing. One question that was answered was about attendance as it relates to spiritual
growth:
Does increased attendance in ministry programs automatically equate to spiritual growth?

To be brutally honest: it does not. Attendance numbers help you determine if people like
what you are doing. If they like what’s happening, they choose to participate . . . But the
bottom line is that attendance numbers alone will never provide the information we need
in order to know conclusively that church activities are really helping people grow.128
As noted by Hawkins and Parkinson, “It’s a whole lot easier to count heads than it is to measure
heart change.”129
In fact, they went on to say, “We discovered that higher levels of church activity did not
predict increasing love for God or increasing love for other people . . . Church activity alone
made no direct impact on growing the heart. . . .”130 They ask, “If the activities of the church are
all about turning people toward Christ and encouraging them to grow spiritually, why doesn’t
there appear to be a solid connection between participation in church activities and spiritual
growth?”131 The conclusion is startling, “The church becomes less of a place to go for spiritual
development and to find spiritual relationships, and more of a platform that provides serving
opportunities.”132 Essentially, the church is only for seekers and baby Christians, and those who
are more mature actually can outgrow their need for church. Joe Hellerman recognizes this is the
127
128
Greg L. Hawkins and Cally Parkinson, Reveal: Where Are You? (Barrington, IL: Willow Creek
Resources, 2007), 13-14.
129
Ibid., 14.
130
Ibid., 35-36.
131
Ibid., 39.
132
Ibid., 42.
43
result when “. . . traditional church models and approaches to ministry [are] driven by consumer-
oriented pragmatism.”133 These types of conclusions are examples of what can happen when one
seeks marketing advice rather than first turning to the Word of God.
133
Joe Hellerman, in Joel Comiskey, Biblical Foundations for the Cell-Based Church: Developing
Disciples Who Make Disciples (Moreno, Calif.: CCS Publishing, 2012), 3.
44
CHAPTER THREE
The Theology of Small Groups
In the last chapter, the story of a missionary ministering to Muslims was used to help
provide insight into Acts 2 and how it relates to small groups. Now, why would the church have,
at best, no affect, and, at worse, a negative effect on Muslims coming to Christ? Dr. Ralph
Neighbour has some insights into this problem. He may not be addressing Islam specifically, but
he is addressing the root issue. It goes back to philosophy versus theology. He states, “Many
church growth methods have become fads, endorsed by those who want to put patches on the old
wineskin of traditional church life . . . I don’t believe in patches. I do, however, believe that new
wineskins can replace the old.”134 He further states, “Many churches have adopted new
wineskins - new ways of doing church - while still filled with the old wine. The wineskins have
been overemphasized. Methods and strategies are not the problem; their ecclesiology is
defective.”135
Philosophy vs. Theology of Small Groups
As previously mentioned, the majority of these small group resources focus on the “how”
of small groups. Many of these resources tell the story of how small groups are working in their
particular ministry environment, with a promise that if others will follow their model, they will
experience similar results.
While doing this will provide one with a philosophy of ministry regarding small groups,
it can also produce a shallowness, or even a lack of understanding the biblical principles that
134
135
Ibid., 61-62.
45
undergird small group ministry. It is necessary to go further and develop a theology of small
groups. Christian Schwarz makes this observation about methods and principles,
The literature of church growth, up to that time, had largely worked with a model-
oriented approach (even though most of the models claim – and that is the real problem –
that they offer universally applicable principles) . . . I realized that despite 40 years of
church growth studies, there had not been a single study that answers the question: What
really are the proven principles that globally apply to all growing churches?136
Dr. Ralph Neighbour expresses this priority of theology over methodology this way. He
states that, concerning the church and small groups, that “Theology breeds methodology.”137 If
methodology is put before theology, then Neighbour comments, “I believe the lethal ingredient
at this stage is a fuzzy ecclesiology or an incomplete understanding of the sacredness of the body
of Christ.”138 Even worse, Dr. Carson writes that, if one is not careful, then what can happen is,
“Sometimes bad theology breeds reactionary bad theology.”139
It is necessary to move beyond the pragmatic, the “how” and past determining the
specific model and focus on answering the “why” much more than the “how.” Comiskey
cautions about this when he writes, “We will have to understand the context in which the Bible
was written. We must resist the urge to have our pragmatic questions answered. This will require
us to slow down and listen. . . . This caused me to go deeper and deeper into the worldview of
the New Testament church and then apply it to today’s church.”140
136
Christian A. Schwarz, The ABC's of Natural Church Development (Carol Stream, IL: ChurchSmart
Resources, 1998), 7.
137
138
Ibid., 18.
139
D. A. Carson, For the Love of God: A Daily Companion for Discovering the Riches of God’s Word, Vol.
1 (Wheaton, IL: Crossway Books, 1998).
140
46
This contrast with philosophy versus theology can be illustrated with the author’s
experience concerning forms of worship in church. This author, not having a background or
expertise in this area, relegated his views of worship to mostly preference with a proof text or
two to support his position should he engage in a conversation where he would be asked to
explain his position. In other words, the author developed a philosophy of worship. He
understood certain methods, but found that he struggled with really understanding the biblical
principles for worship. Recognizing the need to have a more developed view of biblical
worship, the author took a class at Liberty University – WRSP 997: Global Worship. The
following is a description of the class from the syllabus,
A study of worship as observed in biblical examples. Scriptural principles regarding

worship are applied to the life of the individual and to individual responsibility in the
corporate worship experience. Emphasis is on building a theological orientation for
interculturality by understanding the nature of worship as the foundation for building
interdependent relationships in the kingdom of God.141
The syllabus further explained the rationale, “This course is designed to establish biblical
principles for worship that are eternal and universal, while recognizing the great diversity within
the various world cultures that are demographic in nature. The purpose is to provide for critical
contextualization in the use of indigenous music for worship, discipleship, and evangelism.”142
The end result was that this course moved the author from a philosophy of worship to a theology
of worship. He is today able to apply the principles of biblical worship to a variety of cultural
settings.
141
John Benham, “WRSP 997: Global Worship” (syllabus - Liberty University, Lynchburg, VA, July 16,
2012).
142
Ibid.
47
In the same way, in order for one to have a biblical understanding of small groups, one
must move from a philosophy of small groups to a theology of small groups. This move from
philosophy to theology is necessary if one wants to apply the biblical principles in a variety of
ministry settings. As Steve Gladden notes, “Methods may or may not transfer. Principles,
however, will always transfer. Principles are based on truth; God’s Word is the truth. It is not
the truth only in certain locations; it is the truth in every location.”143
All too often, one never gets past the philosophy, the methods, when approaching small
group ministry. Joel Comiskey comments on this, “Some pastors are not aware of the biblical
values that undergird their philosophy of ministry and end up choosing the most popular strategy
at the time.”144 Rad Zdero comments on this when he wrote that it is necessary to move beyond
the errors that “pragmatism, personal preference and even biblical blueprintism” and “find a
biblical remedy for the nature of the New Testament church.”145
Warren Wiersbe expresses this thought of principles and methods this way, “Because I
had received excellent training, I didn’t lack for methods or ideas; but I wasn’t clear as to
principles. I was on the ocean of life with a road map instead of a compass, and I wasn’t sure
how to handle the rudder of the ship.”146 The author identified with this statement as it applied
to his view of worship. It was not until the author could move beyond the methods and the
philosophy to the principles and theology, that he could have a truly biblical understanding of
143
Steve Gladen, Small Groups with Purpose: How to Create Healthy Communities (Grand Rapids, MI:
Baker Books, 2013), 23.
144
Comiskey, Biblical Foundations for the Cell-Based Church, 27-28.
145
Rad Zdero, in Joel Comiskey, Biblical Foundations for the Cell-Based Church: Developing Disciples
Who Make Disciples (Moreno, Calif.: CCS Publishing, 2012), 4.
146
Warren W. Wiersbe, On Being a Servant of God (Nashville, Tenn.: Oliver Nelson, ©1993), 2.
48
worship. Christian Schwarz also points out the difference between philosophy and theology,
although he states this distinction between the two by using the words model and principle.
Today we call this the difference between a “model-oriented” and a “principle-oriented”

approach. “Models” are concepts that one or sometimes many churches in some part of
the world have experienced positively. But imitating these experiences may not at all be
the right answer for churches in other situations. “Principles”, however, are those
elements that have been proven to apply to all growing churches around the globe.147
The author remembers having to memorize the following from a seminary classes with
Dr. Elmer Towns, “Methods are many, principles are few. Methods may change, but principles
never do.”148 Comiskey succinctly summarizes all this when he writes, “Theological values
must guide methodology.”149
The focus on methodology without first developing a theology is echoed by G. W.
Icenogle when he writes, “While the Christian world is increasingly bullish on small groups the
Christian small group movement has experienced very little theological depth. Small groups
tend to be a program or technique of ministry rather than a call to return to the roots of the very
nature of what God created humanity to be.”150
Proof texts supporting the methodology of small groups in very specific ministry contexts
are not enough. While it is interesting to have the discussion of philosophy versus theology, how
does it apply to a theological understanding of small groups? Icenogle made a similar
observation when he wrote:
147
Schwarz, The ABC's of Natural Church Development, 7.
148
Dr. Elmer Towns in many of my classes with him. He even made this a test question.
149
150
Gareth Weldon Icenogle, Biblical Foundations for Small Group Ministry: An Integrative Approach
(Downers Grove, IL: InterVarsity Press, 1994), 11.
49
While many books have been written on the psychology and practice of small groups and
on the programmatic life of Christian small groups, few works have attempted to
articulate the biblical and theological foundations for small group ministry and to
integrate this material with parallel knowledge in spirituality, ecclesiology, psychology,
sociology and anthropology. Bits and pieces of biblical and theological material may be
found as introductory material in several small group books. Also, many books have
been written on the general themes of Christian community and the nature of human
community, but few books focus Christian community into the small group
framework.151
For the remainder of this chapter, one Old Testament text and one New Testament text
will be considered.
Old Testament
In The Beginning
To understand the theology of small groups, one can take a page from Maria in The
Sound of Music, when she sings, “Let's start at the very beginning, a very good place to start.”
Theologically speaking, small groups and biblical community has its basis not in ecclesiology
and the New Testament, but in another section of systematic theology called Theology Proper, or
the study of God. Historically, the biblical basis for small groups is not in the beginning of the
church in Acts 2, nor in the Gospels that tell of Jesus with His twelve disciples, but rather in
Genesis 1. Concerning the origin of community, Julie Gorman writes, “Christians should be
concerned about community because it traces its origins directly back to God. The essence of
community finds its roots deep in biblical-theological soil. Without God there would be no
community.”152 Gilbert Bilezikian explains further this starting point when he writes, “In the
beginning, the image of God had a relational dimension. The nature of the Godhead as a
151
Icenogle, Biblical Foundations for Small Group Ministry, 11.
152
Julie Gorman, Community That Is Christian (Grand Rapids, MI: Baker, 2002), under “Chapter 1
Biblical Foundations of Community,” Logos Bible Software.
50
plurality of interdependent persons provided the model for relationships among humans. It was
not good for the man to be alone because his creation in God’s image called for a union of
oneness with someone like him.”153 In other words, the Trinity is the basis for community.
The Trinity
Though this paper is not about the Trinity, a brief review is in order. At prima facie, the
connection between the Trinity and Christian community might not be readily evident. Stanley
Grenz addresses this,
The process that eventually netted the church’s teaching about God as triune was
generated by a theological puzzle that lay at the very basis of the Christian community.
The early theologians found themselves grappling with a three-part question: how could
the confession of the lordship of Jesus and the experience of the indwelling Holy Spirit
be understood within the context of the nonnegotiable commitment to the one God that
the early believers retained from their connection with Israel?154
Comiskey connects the dots when he writes about the very foundation of what Christians
believe, “The doctrine of the Trinity is foundational to Christianity. It not only defines who we
worship and serve, but this doctrine also guides the church to practice love, care, and unity.”155
This brief review will look at one verse. In attempting to fully understand the doctrine of
the Trinity, one can keep in mind the words of Lindsell and Woodbridge, “The mind of man
cannot fully understand the mystery of the Trinity. He who has tried to understand the mystery
fully will lose his mind; but he who would deny the Trinity will lose his soul.”156
153
Gilbert G. Bilezikian, Community 101: Reclaiming the Church as Community of Oneness (Grand
Rapids, MI: Zondervan Publishing House, 1997), 61.
154
Stanley J. Grenz, The Named God and the Question of Being: a Trinitarian Theo-Ontology (Louisville,
KY: Westminster John Knox Press, 2005), 293.
155
156
Harold Lindsell and Charles J. Woodbridge, A Handbook of Christian Truth (Westwood, NJ: F. H.
Revell), 1953, pp. 51-52.
51
Deuteronomy 6:4
The passage that is known as the confessional statement to Judaism is called the Shema.
It is found in Deuteronomy 6:4, “Hear, O Israel: The LORD our God, the LORD is one.” It is
within this verse that God describes Himself. A couple of observations will be made from this
verse. First, the Hebrew word translated “God” is the word “Elohim” (‫ֹלהים‬
ִ ֱ‫)א‬. The observation
that will be made is simply that the word is plural in number.157
Next, notice the word “one.” There are nine different Hebrew words which at times are
translated as the word “one.”158 One of these words is the word “yachid” (‫)ָיִח ָי‬. Morey explains,
“The word is ‫ י ִָחיד‬and means an absolute or solitary oneness. It is even translated ‘solitary’ in
Psalm 68:6 (‫ידים‬

ִ ‫ )יְ ִח‬and refers to someone who is absolutely alone. This is its general meaning
throughout Scripture. . . . When we turn to the Bible, what do we find? The authors of Scripture
never applied ‫ י ִָחיד‬to God. They never described God as a solitary person.”159
The word that is translated “one” in Deuteronomy 6:4 is the word “echad” (‫)דָ ִי י‬. In the
list of Hebrew words which speak of oneness, the word ‫ אֶ חָ ד‬refers to a compound oneness in
which a number of things together are described as “one.”160
Harris, Archer and Waltke note that from this verse everything hinges. “God summarizes
His wholeness. It is the question of diversity within unity has theological implications. The New
Testament also is strictly monotheistic while at the same time teaching diversity within the unity
157
Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs
Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 43.
158
Robert A. Morey, The Trinity: Evidence and Issues (Iowa Falls, IA: World Bible Publishers, 1996), 87.
159
Ibid., 88.
160
Ibid.
52
(Jas 2:19; 1 Cor 8:5–6).”161 To clarify further, “God is plural (’ělōhîm), possibly implying the
Trinity, and one (’eḥāḏ) may suggest a unity of the Persons in the Godhead (cf. Gen. 2:24, where
the same word for “one” is used of Adam and Eve).”162
Trinity Basis for Community
Comiskey summarizes the information presented above, “Rather than promoting an
individualistic, lone ranger God, the doctrine of the Trinity emphasizes life, love, and movement
within the Godhead.”163
In the paragraphs above, oneness and unity is mentioned. Bilezikian speaks of God’s
nature in reference to community when he writes, “Community is God’s dearest creation because
it is grounded in his nature and reflects his true identity as a plurality of persons in oneness of
being.”164
Now, what Bilezikian is referencing is that God is a tri-unity and the concept of
community, of oneness, is reflected in His creation. This biblical concept of community and
oneness did not originate with man or any part of creation, but rather with God Himself.
Bilezikian explains, “Oneness existed prior to the creation of humans. Indeed, community finds
its essence and definition deep within the being of God. Oneness is primarily a divine mode of
being that pertains to God’s own existence, independently from and prior to any of his works of
creation.”165
161
R. Laird Harris, Gleason L. Archer, Jr., and Bruce K. Waltke, eds., Theological Wordbook of the Old
Testament (Chicago: Moody Press, 1980), 30.
162
John F. Walvoord and Roy B. Zuck, eds., The Bible Knowledge Commentary: An Exposition of the
Scriptures (Wheaton, IL: Victor Books, 1983), 274.
163
164
Bilezikian, Community 101, 43.
165
53
Julie Gorman builds on this idea of oneness when she writes, “God created and calls us to
oneness. When we pursue that we move from a collection of players to a winning team; from
instruments labeled woodwinds, strings, percussion, and brass to an orchestra that produces the
sounds of music; from artist, color, shapes, canvass, paint, and subject to masterpiece.”166 She
then moves from describing oneness to the intended purpose of oneness in community –
reflecting the image of our Creator, “No one would think to claim that the canvass, the
instruments, or the positions were the sought-after end. When we are together in community
(harmoniously combined in oneness), we reflect our Creator.”167
This concept of God being a tri-unity and the importance of understanding this concept as
it applies to community can be further clarified. The author has heard posited as a reason that
God created man is that God needed someone to love. Tim Keller comments on this:
The Augustinian argument says that if God was uni-personal, then there wouldn’t have
been love until he created somebody. Therefore love would not actually be intrinsic to
God. It’s not the essence of God and therefore not the foundation of life. It comes in
later as sort of an optional thing. Sovereignty, power, that kind of thing is more basic
than love. And love is not really one of God’s perfections because it’s not intrinsic, it
comes in later on. But if you have a God who is tri-personal and therefore is in a loving
community of relationships from the beginning, then love is at the foundation of
everything and it’s the reason why we find love to be so important and why relationships
are more vital than anything else. And also to say God is love is not possible unless you
have a triune God. Not just that God is loving now, that’s one thing. But to say, God IS
love in his very essence, that’s another.168
Community and oneness did not come into existence at some point in God’s creative
work. It has always existed and is intrinsic to the being of God. Bilezikian states, “Whatever
community exists as a result of God’s creation, it is only a reflection of an eternal reality that is
166
Gorman, Community That Is Christian, under “Chapter 1 Biblical Foundations of Community,” Logos
Bible Software.
167
Ibid.
168
Phil Callaway, “The Innerview,” philcallaway.com, accessed February 15, 2015,
http://www.philcallaway.ab.ca/Articles/Interviews/TimKeller.htm.
54
intrinsic to the being of God. Because God is eternally one, when He created in His image, He
created oneness.”169 As Icenogle summarizes, “God exists in community.”170
Community and Relationship
Icenogle comments about God’s desire to be in relationship with us. He writes, “God is
separate and very different from humanity, but Scripture teaches us God’s great creation desire is
to be in community with humanity.”171
Though this can be demonstrated in a number of ways, there is one in particular that
Icenogle notes. It is in the records of sacred Scripture. Icenogle continues, “The biblical history
of the people of God is as a covenant community. Covenant is the intentionality and
responsibility of being together in relationship.”172
Icenogle uses an important word – covenant. It modifies the word community in the
sentence that Icenogle wrote. It is a word that may have lost its richness of meaning over time.
The word covenant is defined in one source this way,
A covenant is a legally binding agreement between two parties. It is often solemnized or

ratified by an oath or other means and usually places demands on one or both parties.
Covenants played a major role in the ancient Near East, which made them a useful way
for God to relate to his people and demonstrate His commitment to them. God’s
covenant with Israel is the primary concept used to describe his relationship with his
people.173
169
170
171
Ibid.
172
Ibid., 14.
173
Douglas Mangum ed., Lexham Theological Wordbook (Bellingham, WA: Lexham Press, 2014), under
“Covenant,” Logos Bible Software.
55
Notice that the word covenant involves relationship. Tony Evans highlights this aspect
when he writes, “Keep in mind that a covenant is much more than a contract. A contract involves
requirements and expectations that can be fulfilled in the absence of any personal relationship.
However, a covenant always includes a relationship as well. It has the legal considerations of a
contract yet includes an essential relational component.”174
God is Relational
Why is this essential to understanding the relational aspects of community? It is essential
because it is the foundation for small group ministry. “Because God’s nature is communal, small
group ministry must be based on God’s character.”175
Relationship is central and foundational to community life. It is foundational to
Christianity and understanding Christianity. It is foundational to the church and small groups.
God is relational.
Jesus explained this to His disciples the night before He went to Calvary. He said in John
17:3, “And this is eternal life, that they may know You, the only true God, and Jesus Christ
whom you have sent.”176
Jesus tells his disciples that eternal life is to know God. But, what does it mean to know
God? Louw-Nida explains it this way,
27.18 γινώσκω: to learn to know a person through direct personal experience, implying a
continuity of relationship—‘to know, to become acquainted with, to be familiar with.’ καὶ
ἐν τούτῳ γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν ‘then we are sure that we know him’ 1 Jn 2:3;
ἵνα γινώσκωσιν σὲ τὸν μόνον ἀληθινὸν θεόν ‘for people to know you, the only true God’
174
Tony Evans, Divorce and Remarriage (Chicago, IL: Moody Publishers, 2012), under “Chapter 1, The
Centrality of the Covenant,” Logos Bible Software.
175
176
John 17:3.
56
Jn 17:3. In translating γινώσκω in Jn 17:3, it is important to avoid an expression which
will mean merely ‘to learn about.’ Here the emphasis must be on the interpersonal
relationship which is experienced.177
The point of this verse is that God is very relational. The application of this principle is
that one cannot know and experience all that God wants a person to know and experience about
Him simply by individual, lone ranger type of Bible study and prayer, or, for that matter, simply
by studying. There must also be involvement with the church; both in the large gathering and the
small group.
This relational aspect of God can be further illustrated in the following way. If one has
conducted even a cursory study of any philosophical or religious worldview or system, one
recognizes that it is rooted and known in one of three main ways. The first way is through
knowledge. This is postulated in the following manner: If one learns this particular data or
information or insight into life, then one can learn what, ultimately, life is all about. This is
known as epistemology, something that is rooted in knowledge.
There is a second main way, and it is through feelings. If one can have certain
experiences, then, somehow, one will find meaning and purpose in life. Many eastern religions
do this. So the first way that a worldview or system can come to us is through the acquisition
and pursuit of knowledge. The second way is through experience, through the engagement with
experience, and that is rooted in what is called the existential.
The third way is pragmatism. This way emphasizes principles and patterns on how to
live life and it is up to the individual to begin implementing these into his or her life. It is about
doing. One might hear this approach at a business seminar.
177
Johannes P. Louw and Eugene Albert Nida, eds., Greek-English Lexicon of the New Testament: Based
on Semantic Domains (New York: United Bible Societies, 1989), 327.
57
But Christianity is not rooted in any of these three. Christianity is not rooted either in
epistemology (the pursuit of knowledge) or in the existential (the collection of experiences) or
pragmatism (in a practical way to live). These three all have a part, but they are not the main
root of Christianity. Christianity is not mainly epistemological (rooted in knowledge), nor
chiefly existential (rooted in experience) nor primarily pragmatic (rooted in doing); it is mainly
ontological (rooted in being).
Christianity is therefore unique in all systems of thought and all world religions because
it is not rooted in a set of ideas, it is not rooted in a set of experiences, it is not rooted in a way of
life; it is rooted in the person of Christ. That is why the Apostle Paul does not say in II Timothy
1:12 I know what I have believed, but rather, I know whom I have believed, because Christianity
is a person. And this goes back to the beginning; to the Trinity and to community.
Trinity, Community and Small Groups
All too often, though, the approach to small groups is pragmatic in nature. It is essential
to build upon the right foundation because the pragmatic approach that is taken all too often
today with small groups is an emphasis on the pragmatic at the sacrifice of theological basis for
small groups. Icenogle comments, “Most of the current small group activity in the church is not
organic but technical and curricular. Churches do groups because they work.”178
Julie Gorman also writes about this pragmatic approach to small groups. She states,
“Some people equate community with small groups and claim that the act of instituting small
178
58
groups is biblical.”179 She then illustrates that community does not necessarily follow small
groups:
There is a difference between small groups and community. Do we find small groups
used as a methodology in Scripture? Yes. Does that make the methodology of grouping
a few people together for some purpose biblical? Not necessarily. Boats were used in
Scripture for various purposes, but we do not consider boats biblical. Small groups may
become a means to an end. They can provide for the experiencing of community. Some
people spend hundreds, even thousands, of hours in groups. But they may experience
glimpses of community in only three or four of those groups or perhaps not at all. While
community is God’s intended purpose for when his people get together, it is not
automatically present, nor can it be created on demand.180
If Christianity were primarily pragmatic, then organizing into small groups in order to
experience biblical community should just work. However, Christianity is primarily ontological.
God is relational, and trying to use methods and formulas can only take one so far in knowing
God. The church and small groups must go beyond the formulas and methods and enter into a
relationship. Larry Crabb puts it this way,
We were designed by our Trinitarian God (who is himself a group of three persons in
profound relationship with each other) to live in relationship. Without it, we die. It’s that
simple. Without a community where we know, explore, discover, and touch one another,
we experience isolation and despair that drive us in wrong directions that corrupt our
efforts to live meaningfully and to love well.181
Icenogle notes, “While many say this interest in and need for small group process is part
of a ‘paradigm shift’ of human culture, Christians can look deep into our faith roots and discover
179
Gorman, Community That Is Christian, under “Chapter 1 Biblical Foundations of Community,” Logos
Bible Software.
180
Ibid.
181
Larry Crabb in Foreword, Randy Frazee, The Connecting Church: Beyond Small Groups to Authentic
Community (Grand Rapids, MI: Zondervan Publishing House, 2001), 13.
59
small groups are not new. Small groups are reflective of the very nature of God and
humanity.”182
New Testament
In The Midst
There is a New Testament passage that is often quoted and considered central to small
groups. It, too, flows with the above paragraphs concerning the Old Testament passage of
Deuteronomy 6:4 and the Trinity, community and relationship. Which passage is it? Michael
Mack answers, “Jesus provided the most vital principle for healthy groups and churches
throughout his ministry. He modeled it and repeatedly taught it to his disciples. The principle is
simple yet profound: God is not far away. When we keep our focus on him, he promises to be
with us…leading us, moving us, working in and through us. He is our Companion.”183 Mack
answers that community; authentic, biblical community can be experienced by people today
because of the reality of the person and presence of God in our midst. He goes on to explain,
“Jesus explained this principle most precisely in Matthew 18:20. He promised that whenever we
gather together in his name and for his sake (because of him or for his purposes), he will be there
among us.”184
The entire verse reads, “For where two or three are gathered together in My name, I am
there in the midst of them.”185 This is an amazing statement Jesus makes! As noted earlier, not
only should true, biblical community reflect the triune God, but Jesus goes even further and
promises His very presence in our midst.

182
183
184
Ibid.
185
Matt. 18:20.
60
Presence, Purpose and Power of Christ
Mack mentions in the statement above concerning a principle which involves the
presence and purpose of Christ. One way the author expresses this principle is in this statement,
“Where two or more are gathered according to Christ’s purposes, He promises His presence.
Where the presence of Christ is, there is his promise of power to transform lives because Christ
is in the midst.” There are three aspects of this to explore – presence, purpose, and power.
Presence
The first is presence. It is noted in the latter part of Matthew 18:20, “I am there in the
midst of them.” Morris notes the significance of this phrase and its similarity to a rabbinical
phrase common in Bible times, “The rabbis could say, ‘if two sit together and words of the Law
(are spoken) between them, the Divine Presence rests between them’ (‘Abot 3:2). For Christians,
coming together in the name of Jesus replaces coming to study the law, and the presence of Jesus
is ‘the Divine Presence.’”186 John Nolland expands on this line of thought, “. . . since his
presence mediates God’s presence, it surely brings with it the answer to prayer promised in
18:19. In the LXX of Nu. 35:34; Joel 2:27 εἰμι . . . ἐν μέσῳ (‘I am . . . in [the] midst’) is used by
God to declare his presence.”187 Blomberg also comments on God being present when he writes,
“Jesus implicitly equates himself with God and promises his continuing spiritual presence in the
church after his death. Echoes of the Immanuel theme of 1:23 (God with us) reverberate.”188
186
Leon Morris, The Gospel According to Matthew, The Pillar New Testament Commentary (Grand
Rapids, MI: William B. Eerdmans, 1992), 470-471.
187
John Nolland, The Gospel of Matthew: A Commentary On the Greek Text, The New International Greek
Testament Commentary (Grand Rapids, MI: W.B. Eerdmans, 2005), 751.
188
Craig Blomberg, The New American Commentary, vol. 22, Matthew (Nashville, TN: Broadman Press,
1992), 281.
61
How does this apply to small groups? Dr. Ralph Neighbour states the main mission of
the group is to be a proclamation not of information, but of revealing His (Jesus’) incarnation.189
Scott Boren writes concerning this principle, “At the heart of authentic biblical community is one
thing: the presence of Jesus. Without Him, incredible group meetings and life-giving interaction
between the meetings will be no better than what people experience at the local tavern. Without
Him, cell groups are just hard work.”190 Blackaby links the phrase “in my name” (purpose) and
“in the midst” (presence) when he writes, “The name was closely associated with the person and
his presence…calling on His name indicates that you are seeking His presence.”191 It is the
presence of Jesus that transforms lives and He promises to be with two or more who gather in
His name.
Purpose
The second of the three parts is purpose. The phrase, “in My name” is crucial to
understanding this verse and the presence and purpose of Christ. German New Testament
Scholar Heinrich August Wilhelm Meyer writes,
The higher, spiritual object of the meeting together of the two or three lies not in
συνηγμένοι, which expresses nothing more than the simple fact of being met (in answer
to Grotius, de Wette), but in εἰς τὸ ἐμὸν ὄνομα, which indicates that the name of Jesus
Christ (i.e. the confession, the honouring of it, etc.) is that which in the συνηγμένον εἶναι
is contemplated as its specific motive.192
189
190
M. Scott Boren, The ABC’s of Making Cell Groups Work (Houston, TX: Cell Group Resources, 2004),
10.
191
Henry T. Blackaby, Claude V. King, and Richard Blackaby, Experiencing God: Knowing and Doing the
Will of God, Revised and Expanded (Nashville, TN: LifeWay Press, 2007), 73.
192
Heinrich August Wilhelm Meyer, Critical and Exegetical Commentary on the New Testament
Handbook to the Gospel of Matthew, ed. William Stewart, trans. Peter Christie (Edinburgh: T&T Clark, 1884), 2:15.
62
John Broadus adds this comparison with two other verses that are found in the Gospel of
Matthew, “In my name is here in Greek a different construction from 18:5, but without
substantial difference of meaning (see on 28:19). They are assembled with reference to Christ,
and not to some other person or object—assembled according to his teaching, in reliance on him
as their Saviour, with desire to please him and to advance his cause.”193 Nolland also comments
on this phrase by saying, “A comprehensive commitment to Jesus and what he has brought,
done, and stands for is intended.”194
Mack applies this principle of purpose to the small group. To gather “in his name” is to
be aligned to Jesus’ purpose. It is to be prioritizing things the same way Jesus did. Hence, the
small group is to prioritize things the same way that Jesus did. Michael Mack observes,
In a healthy group, there is certainly time for individuals to share their stories, what’s
happening in their lives, and their thoughts and feelings about various topics. But while
doing this, they are purposely learning to deflect the attention from themselves and aim
the praise to Christ. Good things like Bible study, serving, social times, prayer, and
everything else on the agenda are all means to consistently expose and embrace Christ’s
purposes.195
Does this happen at every group? “As you may have experienced or guessed, this does
not happen automatically just because a small group of believers have gathered for a meeting in a
home. It happens when the group members understand that the purpose and focus of the
gathering is on Jesus Christ and His agenda for their time together and their lives.”196
193
John A. Broadus, Commentary on the Gospel of Matthew, American Commentary on the New
Testament (Philadelphia: American Baptist Publication Society, 1886), 389–390.
194
Nolland, The Gospel of Matthew, 750.
195
196
Ibid.
63
It is one thing to state that a small group needs to align itself with the main purpose of
Christ. While this statement would elicit a hearty “Amen!” from many, it still does not specify
what the purpose of Christ is. The author wanted to find that answer and looked through the
Gospels to see all the reasons Jesus said that he came to earth. Though Jesus expressed several
reasons for His coming in the Gospels, the one that comes to the forefront is that He came to
seek and save the lost. So, if the small group is to align itself with the main purpose of Jesus, it
certainly seems that a priority of the small group would be to reach others for Christ. Randall
Neighbour describes this as a biblical community. He writes, “Think of biblical community as a
typical home fellowship group on steroids, without the negative side effects. It grows with new
members . . . It is a place where Christians gather to experience Christ in their midst.”197
All too often, a small group will settle on the secondary rather than taking the extra step
of faith to focus on the primary. Boren observes, “Claiming Scriptures, deep Bible study,
intensive counseling, long prayer sessions – as good as all of these things are – do not have the
ability to transform a life from the inside out.”198 Mack notes that there is a profound difference
between the primary and the secondary. He writes, “I have had to learn to discern between
activity for God and the activity of God.”199
Power
The third aspect is power. If a small group or church aligns itself with Christ’s purpose,
He promises His presence. Where Christ’s presence is, there is power manifested that results in
a life-changing encounter with Christ. The Gospels are replete with examples of changed lives
197
Randall Neighbour, Community Life 101: Getting the Most Out of Your Small Group Experience
(Houston, TX: Cell Group Resources, 2004), 14-15.
198
Boren, The ABC’s of Making Cell Groups Work, 11.
199
Mack, Leading from the Heart, 33.
64
as a result of an encounter with Christ. It is no different today. Dr. Neighbour writes concerning
this aspect of power, “The organic nature of Christ’s Basic Bodies is expressed by the intimacy
within the small group . . . Christ in the midst causes a level of love and spiritual power that sets
it apart from all man-made structures.”200
One reason this is not seen more often is that the choice is made to focus on the
secondary rather than the primary. “More often than not, what we want is not what God wants . .
. Being faithful means getting an opportunity to witness the power of God.”201 Eldredge states
rather pointedly (and this relates well to the small group arena), “You can do some study till
you’re blue in the face, and it won’t heal the brokenhearted or set the captives free. We come;
we learn; we leave. It is not enough. Those hearts remain buried, broken, untouched,
unknown.”202 Boren also addresses this when he states, “Only the presence of God Himself,
working through our study of the Word, honest sharing, and prayer has the ability to touch and
renew a life.”203
Michael Mack asks the question about that every small group should ask of itself.
Is your group leader-centered? Challenge-centered (focused on a group member’s or the

group’s issues)? Content-centered (focused on curriculum or a certain study or author)?
Interest-centered (focused on an interest or affinity all members share)? Cause-centered?
Centering a group on one of the above will yield a good group, but a healthy (or great)
group is focused on Christ’s presence, power and purposes.”204
200
201
John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with
Bible Reading Plan (Bellingham, WA: Lexham Press, 2012) under “January 4: Listen, Build, and Listen Again,”
202
John Eldredge, Waking the Dead: The Glory of a Heart Fully Alive (Nashville, TN: Thomas Nelson
Publishers, 2006), 194.
203
204
65
Ralph Neighbour ties together the nature of the triune God with the presence of Christ
when he writes, “To fully unveil the nature of God, we must surrender our self-centeredness and
‘look not only to (our) own interests, but also to the interests of others.’ The essence of the triune
God is best expressed when there is a God-made body to be viewed close-up. The community of
the Godhead must be made known by a special community incarnated by Christ.”205
Though Blackaby may not have been writing specifically to a small group, what he writes
is, nonetheless, very applicable when considering the presence, purpose and power of Christ that
should be manifested when two or three gather together in His name:
What our world often witnesses today is a devoted, committed Christian or church
serving God. But they are not seeing God. They don’t see anything happening that can
be explained only in terms of God’s activity . . . Let Christ be lifted up, not in words but
in life. Let people see the difference the living Christ makes in a life, a family, or a
church; that will affect how they respond to the gospel. When the world sees things
happening through God’s people that cannot be explained except that God Himself has
done them, the world will be drawn to such a God.206
205
206
Blackaby, King, and Blackaby, Experiencing God, 143-144.
66
CHAPTER FOUR
The Ecclesiology of Small Groups
It was necessary to begin with a theology of small groups before an ecclesiology of small
groups could be developed. Why? Chin writes concerning this priority, “In terms of theology it
frees ecclesiology from isolation and shows the necessity and virtue of relating it with all aspects
of theology. It particularly asserts that the Trinity is the key to ecclesiology . . .”207 He
continues, “A key result of basing ecclesiology on a Trinitarian basis is to link ecclesiology to
the whole of theology.”208
What is the Church?
The starting point for developing an ecclesiology of small groups is to look at the word
church. Davis notes, “The Septuagint uses the term [ἐκκλησία] to translate the Hebrew word ‫קָ הָ ל‬
(qāhāl), which means ‘assembly’ or ‘congregation’ and often refers to Israel’s religious
gatherings. The New Testament use of ekklēsia reflects both of these uses of the term, though it
probably deliberately applies the image of Israel’s congregation to the gathering of believers.”209
A simple search of the New Testament reveals that the English word church appears, in
singular and plural form, one hundred and ten times in one hundred and seven verses in the New
Testament. A study of the Greek text reveals that every singular form of the English word
church and every plural form of the English word church comes from the Greek word ἐκκλησία.
The Greek word ἐκκλησία appears an additional four times in the New Testament where it is
207
Soh Guan Chin, A Trinitarian Covenantal Theology of the Church (Lincoln, NE: IUniversity Press,
2000), 214.
208
Chin, A Trinitarian Covenantal Theology of the Church, 214.
209
Mangum, Lexham Theological Wordbook, under “Assembly, Religious,” Logos Bible Software.
67
translated with a word other than church. It is translated congregation in Acts 7:38 and it is
translated assembly in Acts 19:32, 39 and 41.
Table 4.1. Singular form of church in New Testament
Table 4.2. Plural form of church in New Testament
68
While the translation of the word ἐκκλησία can be done with one word - “church” - it is
helpful to expand this definition. Louw-Nida state,
The term ἐκκλησία was in common usage for several hundred years before the Christian
era and was used to refer to an assembly of persons constituted by well- defined
membership. In general Greek usage it was normally a socio-political entity based upon
citizenship in a city-state (see ἐκκλησίαc, 11.78) and in this sense is parallel to δῆμος
(11.78). For the New Testament, however, it is important to understand the meaning of
ἐκκλησία as an assembly of God’s people.210
Now, at this point, Louw-Nida provides a word of caution: “In the rendering of ἐκκλησία
a translator must beware of using a term which refers primarily to a building rather than to a
congregation of believers. In many contexts ἐκκλησία may be readily rendered as ‘gathering of
believers’ or ‘group of those who trust in Christ.’”211 Comiskey also notes this tendency to
confuse the church with the building, “Most people do think in terms of church buildings, church
meetings, and specific church days. Today when we read the New Testament, it’s almost
impossible to avoid these modern day images and experiences of church.”212
Michael Mack makes this distinction about the church when he writes, “We say, ‘I’m
going to church,’ meaning a building, a mass meeting, or possibly a structured program of some
sort. The New Testament never uses the word church that way. Rather it refers to God’s people,
called to carry out his mission.”213 As another simply put it, “We don’t go to church; we are the
church.”214
210
Louw and Nida, Greek-English Lexicon of the New Testament, 125.
211
Ibid.
212
213
214
Towns, Stetzer, and Bird, 11 Innovations in the Local Church, 27.
69
Table 4.3. ἐκκλησία in New Testament
Notice that in all of this, the word ἐκκλησία never refers to a building. It always refers to
people. So, what word was used in the New Testament to reference a building? It is the word
συναγωγή. It is found 59 times in the New Testament and is translated as synagogue.
Table 4.4. συναγωγή in New Testament
70
To expand upon this concept, Davis writes that it is, “A gathering place for Jewish
worship and learning—whether in Israel or the diaspora. The Gospels and Acts use this term to
refer to a location where local Jews would gather for worship and learning. It can refer to a place
where the scrolls of Moses and the prophets were read (Luke 4:16; Acts 15:21).”215 One
(συναγωγή) refers to a place and the other (ἐκκλησία) refers to people gathering together.
Zodhiates goes a step further and makes this distinction between συναγωγή and ἐκκλησία, “The
Christian community was designated for the first time as the ekklēsía to differentiate it from the
Jewish community, sunagōgḗ.”216 Louis Berkhof adds clarity to this distinction by writing,
The New Testament also has two words, derived from the Septuagint, namely, ekklesia,
from ek and kaleo, “to call out,” and sunagoge, from sun and ago, meaning “to come or
to bring together.” The latter is used exclusively to denote either the religious gatherings
of the Jews or the buildings in which they assembled for public worship, Matt. 4:23; Acts
13:43; Rev. 2:9; 3:9. The term ekklesia, however, generally designates the Church of the
New Testament, though in a few places it denotes common civil assemblies.217
What’s In a Name?
While a denotation of the word ἐκκλησία has been provided and a distinction made
between that and συναγωγή, it still leaves some blanks that need to be filled in about the word
ἐκκλησία. Dr. Neighbour makes this observation about ἐκκλησία, “They are given a special
name in Scripture: ‘called-out ones’ (ἐκκλησία). Note the term is plural, referring to a
community, not individuals.”218 Notice he uses the word “community” and that ἐκκλησία
connotes community.
215
216
Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG
Publishers, 2000), under “1577. ἐκκλησία ekklēsía,” Logos Bible Software.
217
Louis Berkhof, Systematic Theology (Grand Rapids, MI: William B. Eerdmans, 1938), 555–556.
218
71
A definition for ἐκκλησία from BDAG notes the same thing in that the word refers to, “a
specific Christian group assembly, gathering ordinarily involving worship and discussion of
matters of concern to the community.”219 Dr. Neighbour explains how one theologian attempted
to clear up the meaning of the word church by stating, “The English word, church, in Greek is
ἐκκλησία meaning ‘called out ones.’ One of my favorite German theologians, Adolph Schlatter,
grew so disgusted with ‘church’ being the wrong description for ἐκκλησία that he used the term
‘community’ as a replacement for ‘church’ in his books.”220 He explains further this concept of
community, “The community is exclusively made up of ἐκκλησία, ‘called-out ones,’ formed by
the work of the Holy Spirit to receive the indwelling presence of Christ. What can be clearer
than Paul’s words in I Corinthians 12:27: ‘Now you are the body of Christ, and each one of you
is a part of it’?”221
This leads to an understanding that the church, the ἐκκλησία, is much more than just an
assembly of people, or even like-minded people. As Banks writes,
. . . The church is described as belonging not to the people by whom it is constituted (as
with the Thessalonians), nor to the district to which they belonged (as with the Galatians),
but rather to the one who has brought it into existence (that is God) or the one through
whom this has taken place (that is Christ). This means that the ἐκκλησία is not merely a
human association, a gathering of like-minded individuals for a religious purpose, but a
divinely created affair.222
219
Frederick W. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian
Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 303.
220
221
Ibid., 31.
222
Robert Banks, Paul's Idea of Community: The Early House Churches in Their Historical Setting (Grand
Rapids, MI: Eerdmans, 1988), 37.
72
To recap, the church is a group, not a building or a location, of people called out by God,
not just formed by like-minded individuals who decide to band together. It is a community that
is formed by God to accomplish His Kingdom purposes.
A Word Picture is Worth a Thousand Words
The author has an acquaintance who is a master at communicating by using similes and
metaphors in his speech. His ability to create word pictures enables him to make his point more
impactful and memorable. Word pictures are an effective way to accomplish this.
The term word picture sounds like a dichotomy, or at least contradictory. Is it a word or is
it a picture? In fact, it is using words to create an image for the listener that is as powerful as a
visual or picture would be. Old time radio shows had this ability to turn pictures on in one’s
mind. And what makes the image powerful is finding a descriptive example that the listener can
identify with and that expands his/her understanding. Below is an example of a word picture.
The first statement is the statement that is to be communicated. It is in black and white. The
second statement is the word picture. It is in color.
The average kindergarten student has watched The average kindergarten student has
more than 5,000 hours of TV. watched more than 5,000 hours of TV.
That's more than it takes to earn a college
degree.
Figure 4.1. Example 1 – Statement Without and With “Word Picture”
In this case, the comparison provides depth to the initial piece of information (the number
of hours the student watches TV) and provides a provocative reference point to put the
73
information in context (comparing the time it would take to earn a college degree). It is similar
to viewing a two-dimensional object as compared to a three-dimensional object. The word
picture can add depth and clarity, much like a 3-D image.
Here is another example:
UNICEF reports that almost 1,500 children "Imagine four Boeing 747s filled with
every day die of malaria in sub-Saharan children crashing into Mount Kilimanjaro
Africa.223 each day, and you begin to get an idea of
malaria's horrifying toll."
Figure 4.2. Example 2 - Statement Without and With “Word Picture”
Here the word picture, distressing though it is, is hauntingly memorable. Anyone
listening to this description can visualize the airplanes and feel the horror of the outcome.
What makes word pictures work is not so much constructing complex or poetic words,
rather it is putting everyday words together to describe something in a way the listener can see
and feel. It's allowing the listener to experience the words, not just hear them.224
Metaphors for the Church
Who was it that first created word pictures? God did, of course. God has used word
pictures, or metaphors, to describe His church. The word ἐκκλησία “is fundamental to the
imagery and theology of the letters in the New Testament.”225 David Ewert writes, “It is not
223
“Despite Progress, 1,500 African Children Die Daily from Malaria,” UNICEF, April 25, 2013, accessed
December 3, 2015, https://www.unicefusa.org/press/releases/despite-progress-1500-african-children-die-daily-
malaria/8240.
224
Kathy Reiffenstein, “Strengthen Your Presentation with Word Pictures,” Professionally
Speaking...Kathy Reiffenstein's Blog on Creating Confident, Persuasive Speakers, March 3, 2010, accessed
December 3, 2015, http://andnowpresenting.typepad.com/professionally_speaking/language/.
225
74
possible to understand the NT concept of the church if we overlook the numerous metaphors
used to portray it.”226
Just how many metaphors are recorded in Scripture that describe the ἐκκλησία, the
church? Dr. Paul S. Minear has answered this question in his book, Images of the Church in the
New Testament. He found there to be ninety-six different metaphors (or images or word
pictures) for the church in the New Testament.227 As McVay notes, “Minear catalogued ninety-
six images of the church in the NT; then he sifted out thirty-two ‘minor images’ (e.g., the salt of
the earth, a letter from Christ) and grouped the remaining images under the rubrics ‘The People
of God,’ ‘The New Creation,’ ‘The Fellowship in Faith,’ and ‘The Body of Christ.’"228
For example, under the “People of God” category, Minear cited twenty examples,
including I Peter 2:9 where Peter compares the church to a holy nation and a chosen race. Under
the “New Creation,” there are sixteen examples, including the church being described as first
fruits in the Books of Romans and I Corinthians. Under the “Fellowship of Faith,” Minear
identifies the church as being faithful in Colossians and friends in III John. Last, the examples
that fit under the category “The Body of Christ” have several mentions in I Corinthians.
Ninety-six different metaphors for the church are a lot of ways to describe the church of
Jesus Christ in the New Testament. Out of all those word pictures, is there one in particular
example that is preeminent above the rest? Is there one metaphor, one image that is considered
the best “word picture” for the church?
226
David Ewert, How to Understand the Bible (Waterloo, ON: Herald Press, 2000), 74.
227
Paul S. Minear, Images of the Church in the New Testament (Louisville, KY: Westminster John Knox,
2004), 268-269.
228
John K. McVay, “Biblical Metaphors for the Church and Adventist Ecclesiology,” Andrews University
Seminary Studies 44, no. 2 (Autumn 2006): 285.
75
The Church as Family
There seems to be a significant consensus as to the preeminent metaphor for the church in
the New Testament. For example, Joel Comiskey writes, “My research, in fact, points out that
family is the principal image for the New Testament church.”229 He states it again just for
emphasis, “In fact, the primary image of Christ’s church is the family of God.”230 Robert Banks
agrees and ties this metaphor into an understanding of biblical community when he states, “The
comparison of the Christian community with a ‘family’ must be regarded as the most significant
metaphorical usage of all. For that reason it has pride of place in this discussion. More than any
of the other images utilized by Paul, it reveals the essence of his thinking about community.”231
Joseph Hellerman adds, “The most important group for persons in the ancient world was the
family. It is hardly accidental that the New Testament writers chose the concept of family as the
central social metaphor to describe the kind of interpersonal relationships that were to
characterize those early Christian communities.”232 Arthur Flake puts it very succinctly, “The
church is a family . . . the family of God.”233
Why would this metaphor of family be the most significant? It is because of the specific
context of the culture in which the church began that family has such preeminence. Halvor
Moxnes explains, “In the traditional Mediterranean culture, the family was the basic reference of
the individual, and the channel through which he or she was inserted into social life. To be born
in a certain family was a decisive factor, because family was the depository of ‘honor’ and of
229
230
Ibid., 72.
231
Banks, Paul's Idea of Community, 53-54.
232
Joseph H. Hellerman, When the Church Was a Family: Recapturing Jesus' Vision for Authentic
Christian Community (Nashville, TN: B & H Academic, 2009), 6.
233
Arthur Flake, The True Functions of the Sunday School (Nashville, TN: The Sunday School Board of
the Southern Baptist Convention, 1930), 25.
76
position in society, and the transmitter of economic resources.”234 Hellerman adds to this
explanation by noting, “. . . one’s family demanded the highest commitment of undivided
loyalty, relational solidarity, and personal sacrifice of any social entity in Jesus’ strong-group
Mediterranean world. And the major life decisions were made in the context of the family.”235
This New Testament concept of family has its ties to the Old Testament. Hadaway,
DuBose and Wright note concerning the metaphoric use of family within the pages of Scripture,
“Paul’s letters contain a number of figures of speech to describe the nature and function of the
church. A major metaphor is that of a household, a family. This figure conveys an idea which has
a deep rootage in the Old Testament where God’s people are often referred to in a variety of
family-oriented figures.”236 Jim and Carol Plueddemann write, “Family-oriented metaphors are
sprinkled throughout the Old Testament to describe God’s relationship with his people.”237
Comiskey makes this observation, “Even with such a large number of people, God organized
them according to family units.”238 He goes further, stating, “We often use the word ‘nation’ to
describe Israel, but we must remember that they were organized according to families, clans, and
tribes.”239
When one applies this information to Acts 2:42-47, one comes to the conclusion that the
passage does not describe either a strategy for growing a church, or a small group strategy that
keeps people coming to the service each Sunday. In fact, it does not describe any sort of church
234
Halvor Moxnes, ed., Constructing Early Christian Families: Family as Social Reality and Metaphor
(London: Routledge, 1997), 62.
235
Hellerman, When the Church Was a Family, 31.
236
C. Kirk Hadaway, Francis M. DuBose, and Stuart A. Wright, Home Cell Groups and House Churches
(Nashville, TN: Broadman Press, 1987), 57.
237
Jim Plueddemann and Carol Plueddemann, Pilgrims in Progress: Growing through Groups (Wheaton,
IL: Harold Shaw Publishers, 1990), 2.
238
239
Ibid.
77
growth or small group strategy. It simply describes how God was working within the 1st century
church in Jerusalem. Hellerman observes, “The New Testament church was decidedly strong-
group in its social orientation, but this was no accident of cultural accommodation. Jesus
unequivocally affirmed such an approach to interpersonal relationships when He chose ‘family’
as the defining metaphor to describe His followers.”240
Family of God and Household of God
There is another term supplementing the family metaphor that provides a broader
explanation and understanding of small groups and how it fits into ecclesiology. It is the term
for household. Comiskey writes, ‘“The family of God’ and ‘household of God’ are both used in
the New Testament to describe Christ’s church. These two terms are the principal church images
of the New Testament.”241 Hadaway, DuBose and Wright confirm this statement of Comiskey’s
when they state, “In writing to Timothy, Paul referred to the church as the ‘household of God’ (1
Timothy 3:15). He used the same language in writing to the Ephesian Christians (Ephesians
2:19). In Galatians 6:10, Paul changed the language slightly and referred to the church as the
‘household of faith’.”242
Why is this significant? Because it is through the concept of household that family is
defined in New Testament terms. The people of New Testament times did not see the family as
we do. They would not describe family as a nuclear family. Moxnes writes concerning this,
“There is in the New Testament, as in other Greek literature, no specific word for ‘family’ in the
240
241
242
Hadaway, DuBose, and Wright, Home Cell Groups and House Churches, 57.
78
sense of ‘a group consisting of wife, husband, children,’ what we find is the terminology of
‘household’ which includes a larger number of people.”243
The family in New Testament times is made up of a larger number of people than what is
understood in 21st century United States. Comiskey notes this connection between church and
family, “The early church saw itself as God’s new family . . . They saw themselves as brothers
and sisters and wanted to serve one another as Jesus served his own disciples. . . . the phrase one
another appears more than fifty times in the New Testament. These phrases instructed the early
believers on how to cultivate relationships among themselves.”244
In fact, Paul uses the term brother or sister (or some variation) 140 times in 132 verses
throughout his letters to the churches.
Table 4.5. Brothers or Sisters in New Testament
So, the Early Church used the familial language of “brothers and sisters” (ἀδελφοί,
adelphoi) to describe its relationship with one another through Christ (Acts 6:3; Rom 12:1;
243
Moxnes, Constructing Early Christian Families, 29.
244
79
1 Cor 1:10–11).245 Paul goes a step further than just expanding the concept of family beyond
blood relations. He expands it to include those outside the Jewish faith. Notice how Moxnes
states how the Apostle Paul applies this to Gentiles:
Paul transformed the Jewish notion of kinship by introducing a distinction between

descending from Abraham and the ethnic identity associated with that descent. The
relations between kinship and ethnic identity become ambivalent. In Paul’s discussion in
Galatians 3 it is less ambivalent, since the descent from Abraham (and ultimately from
God) is clearly established by ‘faith in Christ Jesus’, with no distinction between Jews
and Greeks (3:15-29). In this way Paul has taken a central Jewish family term and
moved it into the area of ‘fictive kinship’ which also included non-Jews.246
Williams also comments on this expansion of the church and the family:
The Jesus movement was born in a group-oriented world where the household/family was
regarded as the very basis of social life. . . . The group that gathered around Jesus in his
lifetime consisted of family members, most frequently siblings and/or their mothers, who
left the households of their fathers and husbands. In the Jesus movement they found a
surrogate family.247
The best word picture for the church is family, and the family is made up of not just
immediate family, but extended family as well. The church as family goes beyond extended the
family to include others that are not blood related. The author was once told by a friend, “You
have blood and you have family. Sometimes your blood is not your family, and sometimes your
family is not your blood.” This was the idea of the church being the family of God. It goes even
further and includes those with different ethnic backgrounds. Therefore, the biblical perspective
of the family of God is not just in how it is made up, but also in how it is to function.
245
Mangum, Lexham Theological Wordbook, under “Family”, Logos Bible Software.
246
Moxnes, Constructing Early Christian Families, 29.
247
Ritva H. Williams, Stewards, Prophets, Keepers of the Word: Leadership in the Early Church (Peabody,
MA: Hendrickson Publishers, 2006), 42.
80
οἶκος
It has been previously noted that the English word church appears, in singular and plural
form, one hundred and ten times in one hundred and seven verses in the New Testament. The
definition of the word church has been discussed. The ninety-six metaphors that describe the
church have been mentioned, and the one word picture that best describes the church -family-
has been determined. The next step for developing a theology of small groups is to look at the
word translated house in I Timothy 3:15. It is the word οἶκος. The word οἶκος is found 114
times in 106 verses.
Table 4.6. οἶκος in New Testament
In English, the word οἶκος is translated in various ways. The Theological Dictionary of
the New Testament states, “In the NT οἰκία is used 1. lit. for ‘house’ (Mt. 5:15; 7:24 ff.; 10:12a
etc.), then fig. for ‘family,’ ‘household’ . . . It is not impossible that the first and last in the series
81
(οἰκία-ἀγροί) include the other members, though οἰκία could also mean the ‘household’ or
familia.”248
The translations generally center on home and family as shown in the diagram below:
Figure 4.3. Various senses of οἶκος in New Testament
Dr. Ralph Neighbour notes concerning the word οἶκος,
Oikos is a Greek word usually translated as ‘household.’ It refers to a house and the
people living in it. Thus, it can refer to either the people in the household or to the house
itself (Acts 5:42). In 1 Peter 2:5, the term has a special meaning . . . The household
[oikos] believes along with the Head (Acts 16:15, 34). Thus the households [oikos]
became the nucleus for the early life of the church.249
The various forms of οἶκος all point to house and family. The Lexham Theological
Wordbook comments on the word οἶκος, “The New Testament seems to use oikos and oikia
virtually interchangeably to refer to both the physical house and the household or family. For
248
Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New
Testament (Grand Rapids, MI: Eerdmans, 1964), 131.
249
82
example, in Acts 16:32 the Philippian jailer’s household is referred to with oikos in Acts 16:23
and with oikia in Acts 16:33.”250 There is another word that is used to describe οἶκος. It is the
word community. “In the Old Testament ‘my house’ refers to Israel itself, so that the New
Testament exegesis reminds us of the equation of ‘house of God’ and the community. Indeed,
the Midrash presupposes theologically that the community is the ‘house of God.’”251 When one
compares the Early Church and the idea of family and community with the concept of today’s
church and its individualism, there is a striking contrast. Neighbour writes, “The early body of
Christ formed itself oikos by oikos, a far cry from our modern, rampant individualism.”252
Hellerman is even more direct in his criticism, “There is, in fact, no better way to come to grips
with the spiritual and relational poverty of American individualism than to compare our way of
doing things with the strong-group, surrogate family relations of early Christianity.”253
Louw-Nida note, “In a number of languages the equivalent of οἶκο or οἰκία would be
‘those who live together’ or ‘those who have the same fence’ (this being a reference to a group of
huts surrounded by a fence and thus constituting a single so-called ‘family unit’).”254
Roger Gehring mentions how the family nature of the οἶκος might have looked like in the
1st century church,
Because of the small size of house churches, it was possible to maintain a family-like
atmosphere and practice brotherly love in a very personal and concrete way. . . . Even
though the evidence is not as conclusive for the primitive church in Jerusalem as it is for
the Pauline communities, here as well we can assume that the ancient oikos served as a
250
Douglas Mangum, ed., Lexham Theological Wordbook, Lexham Bible Reference Series (Bellingham,
WA: Lexham Press, 2014), under “Family,” Logos Bible Software.
251
Kittel, Bromiley, and Friedrich, eds., Theological Dictionary of the New Testament, 125–126.
252
253
254
83
source of evangelistic contacts, with its built-in network of relationships reaching far
beyond the immediate family to servants, friends, clientele, and business associates.255
It has already been discussed that the idea of church as family goes beyond the nuclear
family concept. There is one passage found in I Timothy that has been agreed upon as the
central ecclesiological passage in the New Testament. In 1 Timothy, the church has the specific
nuance of a larger household.256 Both the words ἐκκλησία, which has been discussed earlier, and
the word οἶκος are included.
Gehring writes concerning this specific passage, “Scholars have correctly declared 1
Timothy 3:15 to be the central ecclesiological passage . . . The understanding of the church here
goes beyond the metaphorical; the church is characterized, in its concrete organizational
structures, by the perception of itself as a household, with the ‘household’ understood in terms of
the ancient oikos.”257
In other words, Gehring is saying that the term household is more than just a word picture
for the church. Gehring continues, “For the Pastorals the church really is the household or the
family of God. Viewed in this way, ‘house or family of God’ becomes the model for responsible
behavior as well as for church order and leadership structures, and thus the central, all-guiding
image for the self-understanding and organization of the church.”258
Notice the words “responsible behavior” in the preceding paragraph. What does Gehring
mean by that? He continues and notes, “The small size of house churches contributed to the fact
255
Roger W. Gehring, House Church and Mission: The Importance of Household Structures in Early
Christianity (Peabody, MA: Hendrickson Publishers, 2004), p. 117.
256
257
Gehring, House Church and Mission, p. 261.
258
Ibid.
84
that they . . . remained family-like, personal, friendly, and attractive to outsiders. Because the
groups were small, it was easy to keep track of relationships and hold one another
accountable.”259 Neighbour adds to this thought, “Scripture describes ‘household’ by the Greek
word οικος. It always defines a small group of intimately related persons, small enough to allow
maximum accountability to exist between them.”260
Small Groups and the Church Today
This chapter has provided information about ἐκκλησία and οἶκος, but how do the two
relate to each other? It is here that the shift is made from a philosophy of ministry to a theology
of ministry, and it is here that many stop and do not cross this bridge. The best way to illustrate
this is with statements made by pastors today. On the surface, the statements seem to be
common sense observations, but they reveal far more than just observable data. Underneath,
they reveal a philosophy of ministry.
For example, Larry Osborne gives his idea on the parameters for the size of a small
group, “A group needs to be small enough that everyone has a chance to contribute, but large
enough that no one feels forced to speak up or share more than they want to.”261 This makes
sense. One wants 100% participation in a small group, but the pastor does not provide specifics
concerning numbers. Rick Warren is more specific when he comments about the appropriate
size of a small group, “You don’t want to have small groups of 20 or 30 or 40 people. That’s not
a small group, that’s a church.”262 So, these two statements provide some guidelines as to the
259
260
261
Osborne, Sticky Church, 76.
262
Rick Warren, “Small Groups with Purpose: How to Create Healthy Communities,” (video), 3:04,
accessed December 26, 2014, https://www.youtube.com/watch?v=GArI_P_8umU.
85
appropriate size of a small group, but, more importantly, to the issue of philosophy of ministry as
opposed to a theology of ministry. Notice the distinction between a small group and a church. If
a group is a certain size, whether based on the abstract (the ability for all to interact) or the
concrete (less than 20 people), it is a small group. If it exceeds that size, then it becomes a
church.
This philosophy of ministry becomes even more clear when one considers this statement
made by Warren, “The 58 ‘one anothers’ of the Bible- love one another, care for one another,
help one another, encourage one another, serve one another, share with one another - can only be
done in a small group setting.”263 Dave Ferguson says something very similar,
If you take a careful look at what are often called the “one another” passages in the New
Testament – the commands and encouragement from Paul and the other apostles that
specifically address relationships in the church – you’ll find a clear reminder of the
importance and necessity of small groups. It is only through small groups that we are
able to facilitate the kind of community that God wants you, your friends, and your
church to experience.264
This is an interesting statement. These ‘“one another’ passages . . . specifically address
relationships IN THE CHURCH (emphasis added).” Notice the next statement, “It is ONLY
THROUGH SMALL GROUPS that we are able to facilitate the kind of community that God
wants you, your friends, and YOUR CHURCH to experience.” Notice that there is a distinction
between small groups and the church.
Here is the issue. Over and over again, when one looks at the resources available for
small groups, there is a distinction made between small groups and the church. What is difficult
263
Rick Warren, “Small Groups with Purpose: How to Create Healthy Communities,” (video), 2:12,
accessed December 26, 2014, https://www.youtube.com/watch?v=GArI_P_8umU.
264
Dave Ferguson and Jon Ferguson, Exponential: How You and Your Friends Can Start a Missional
Church Movement, Exponential Series (Grand Rapids, MI: Zondervan, 2010), 91.
86
to find is, from a theological point of view, what is the relationship between small groups (οἶκος)
and the church (ἐκκλησία)? Are small groups a strategy for church growth, or are they a way to
close the back door, or is there more to the relationship between the two?
ἐκκλησία and οἶκος
Dr. Ralph Neighbour writes about the connection between ἐκκλησία and οἶκος in the
Bible. He provides an interesting and insightful look at these two terms and how they relate to
one another in terms of understanding the church. He uses two New Testament metaphors, the
body of Christ and family, to describe how these terms ἐκκλησία and οἶκος relate to one another.
Dr. Neighbour introduces the term “Christ’s Basic Bodies”. In the list of metaphors
mentioned earlier in the chapter, there is another metaphor for the ἐκκλησία (church) and that is
the Body of Christ. The Body of Christ is one of the four major metaphors for the church found
in the New Testament and makes up eleven of the ninety-six metaphors used to describe the
church in the New Testament.265 Of these instances mentioned in the New Testament, there are
four passages that make clear reference to both the body of Christ and the word “church” in the
same passage. Two of these passages are provided below:
22
And He put all things under His feet, and gave Him to be head over all things to the
church, 23 which is His body, the fullness of Him who fills all in all.
18
And He is the head of the body, the church, who is the beginning, the firstborn from the
dead, that in all things He may have the preeminence.266
265
McVay, “Biblical Metaphors for the Church,” 288.
266
Eph. 1:22-23; Eph. 5:23-31; Col. 1:18; Col. 1:24.
87
As mentioned earlier, the word οἶκος has been used in reference to the metaphor of the
church being a family. Notice that Dr. Neighbour applies this metaphor of the Body of Christ to
also describe οἶκος. But if both ἐκκλησία and οἶκος are the church, how do they relate to one
another?
Table 4.7. ἐκκλησία and οἶκος in the same verse in the New Testament
He continues to explain how ἐκκλησία and οἶκος relate to one another, “These Basic
Bodies do not exist independently. They are bound together to form a larger assembly of the
ἐκκλησία. Even as a single individual cannot reveal community, neither can a single Basic Body
detach itself from fellow Basic Bodies and function independently.”267 Gehring echoes this
thought when he states, “. . . a plurality of house churches alongside the whole church at one
267
88
location would shed light on the controversial issue regarding the clarification of the relationship
between the individual churches and the whole local church, and between the local church and
the universal church.”268 Comiskey concurs with this when he writes, “House churches in the
New Testament were not independent of each other. Rather, they were part of a larger unit. The
house church and the larger gathering of several house churches existed side by side in early
Christianity.”269 Perhaps, in place of reading “individual churches”, it might help, for
clarification’s sake, to read “small groups”.
This concept that the small group is the church is not a new idea. Even if one chooses to
use terms more familiar to church traditions of today, there is still recognition that Sunday
School and the morning church service were both “church”. Arthur Flake writes, “The Sunday
school service of a Bible teaching on Sunday morning is as much a church service as either the
eleven o’clock preaching service or the mid-week prayer service.”270
Paradigm Shift
I Corinthians 14:23 says, “23 Therefore if the whole church comes together in one place,
and all speak with tongues, and there come in those who are uninformed or unbelievers, will they
not say that you are out of your mind?”271 When one reads the word “whole”, what number
comes to mind? In other words, how many people have to come together to make up the whole
church?
268
269
Joel Comiskey, 2000 Years of Small Groups: A History of Cell Ministry in the Church (Moreno Valley:
CCS Publishing, 2014), loc. 213-215, Kindle.
270
Flake, The True Functions of the Sunday School, 25.
271
1 Cor. 14:23.
89
Louw-Nida define the term ὅλος, which is translated “whole” as “pertaining to being
whole, complete, or entire, with focus on unity—‘whole, all, complete, entire.’”272 BDAG states
the same thing, “pertaining to being complete in extent, whole, entire, complete.”273 Notice that
a number is not given as to what makes up the whole. Dr. Neighbour comments on this verse
and this word in particular, “The word for ‘whole’ in Greek is holos and it simply means,
‘complete.’ No specific size is defined. It just means everyone in the ekklesia is present.”274
The first mention of the word ἐκκλησία was by the Lord Jesus Christ in Caesarea Philippi
as recorded in Matthew 16. A.W. Pink mentions the law of first mention and how it will help the
expositor exegete the passage correctly. He writes, “In order to discover the prime elements of
the word we must have recourse to the law of first mention. Whenever we are studying any word
or expression in Scripture, it is very important to pay special attention to the initial mention of
it.”275 He further explains, “The initial occurrence of this expression defines its scope.”276
Stewart Custer states concerning the law of first mention, “The law of first mention stresses that
the first time a subject is introduced is often a key to the understanding of the later development
of the doctrine. A careful study of that first passage will give insight into later references.”277
Jesus was the first one to use the word in the New Testament, and He applied it to the
company that gathered about Him in Matthew 16:18. They had recognized Him publicly as their
272
273
Danker, A Greek-English Lexicon of the New Testament, 704.
274
275
Arthur W. Pink, A. W. Pink's Studies in the Scriptures, 1924-25 (Lafayette: Sovereign Grace Publishers,
2001), 2:243.
276
Arthur W. Pink, Gleanings in Genesis (Bellingham, WA: Logos Bible Software, 2005), 73.
277
Stewart Custer, Tools for Preaching & Teaching the Bible, 2nd ed. (Greenville, SC: Bob Jones
University Press, 1998), 46.
90
Lord, and accepted the principles of the Kingdom of God.278 How many were included in that
group? This passage occurred after many who were following the Lord Jesus Christ had already
left (John 6:66-70), so it seems that this was a small group, most likely the original twelve.279
This first mention of the church would be considered, by today’s standards, a small group.
Is there any additional guideline as to how many people make up the whole church?
Neighbour continues, “Therefore, the ‘whole ekklesia’ in this passage (I Corinthians 14:23)
might be as small as two people! Did not Jesus say, ‘For where two or three come together in
my name, there am I with them’?”280
This is now the theological key to understanding the relationship between small groups
and the church. Small groups are not a program of the church or a church strategy. Small
groups are the church. Neighbour continues,
Let’s establish that a community of three persons is not a part of a church; they are the
church! It is extremely difficult to change this paradigm, but when we think “church,”
we must not see a large group of people. The church of God, formed by him at
Pentecost, created home groups of believers. In their paradigm, “church” referred to a
small group of believers intimately attached to each other with Christ in their midst.281
J. B Libanio expands on this. When he uses the term “cell-based community”, think
small group:
Description of a cell-based community: “They are not a movement, an association or a

religious congregation . . . They are not a method (or the only method) of building up the
church: they are the church itself. They are not a miraculous recipe for all the ills of
society and the church. They are the church renewing itself . . . They are not a utopia;
they are a sign of the kingdom, though they are not the kingdom . . . They are not
278
Berkhof, Systematic Theology, 556.
279
Johnston M. Cheney and Stanley A. Ellisen, Jesus Christ, the Greatest Life: A Unique Blending of the
Four Gospels (Eugene, OR: Paradise, 1999), 113, 139.
280
281
Ibid.
91
messianic, but they can be prophetic and produce prophets like the church should. They
are not a natural . . . community . . . identified with a race, language, people, family . . .
They are the church . . . They are not a protest group, although their life is a protest
against the mediocrity, sloth and in authenticity of many . . . They are not special groups
for special people. They are the church committed to the ordinary man, to the poor, to
those who suffer injustice . . . They are not closed: they are open to dialogue with all.
They are not a reform of anything in pastoral work: they are a decisive pastoral option,
made in order to construct a new image of the church.282
Michael Mack also has this understanding of the small group when he makes this point,
“At its core, a small group is Christ’s body in action. Stop and think about this for a moment.
Your small group is the church. Not a subset of the church. Not a supportive program within the
church. Not a tool to close the back door. Unfortunately, in today’s world, our mental image of
“church” is usually something much bigger or more institutional than a single small group.”283
Simply put, “. . . a true cell is the Body of Christ.”284 Schwarz observes that, “Christian small
groups are not a nice, yet dispensable hobby. No, it is the very essence of the true church of
Jesus Christ that is worked out in small groups.”285
282
J.B. Libanio, quoted in William A. Beckham, The Second Reformation: Reshaping the Church for the
Twenty-First Century (Houston: TOUCH Publications, 1995), 31.
283
284
Neighbour, Where Do We Go from Here, 21.
285
Schwarz, The ABC's of Natural Church Development, 16.
92
CHAPTER FIVE
The History of Small Groups
Edmund Burke observed that, “In history, a great volume is unrolled for our
instruction.”286 This also applies to Bible history in general, and specifically, to that part of Bible
history that is called “church history”. Even more specific and germane to the topic of this
paper, church history provides information about small groups. Though this chapter will not
provide a comprehensive overview of small groups in church history, it will attempt to provide a
“thread” that connects the early church with the church of the 21st century. Beckham makes the
statement that, “We cannot understand the church unless we see the church within its New
Testament paradigm.”287 Icenogle echoes this thought when he writes, “While many say this
interest in and need for small group process is part of a ‘paradigm shift’ of human culture,
Christians can look deep into our faith roots and discover small groups are not new. Small
groups are reflective of the very nature of God and humanity.”288 Snyder also adds to this when
he writes, “In fact, the use of small groups of one kind or another seems to be a common element
in all significant movements of the Holy Spirit throughout church history.”289
Comiskey expands on this when he writes, “The reality is that God has used small group
ministry throughout church history to disciple, revive, consolidate, and evangelize.”290 Ferguson
286
Edmund Burke, Reflections On the French Revolution, The Harvard Classics (New York: P. F. Collier
& Son, 1914), 24: under “Paragraph 242,” accessed December 16, 2015, http://www.bartleby.com/24/3/10.html.
287
288
289
Howard A. Snyder, Radical Renewal: The Problem of Wineskins Today (Eugene, OR: Wipf & Stock
Publishers, 1996), 149.
290
Comiskey, 2000 Years of Small Groups, loc. 65-67, Kindle.
93
goes even further into biblical history and observes the significance small groups had in the Old
Testament,
Throughout the Scriptures, we see that God utilizes small group structures to provide care
for his people and to help people learn what it means to experience true community with
one another and with him. In the Old Testament, we find that God’s people, the nation of
Israel, were organized around large and small groups. Israel was divided into tribes, and
the tribes were broken down into families or clans, and the families or clans were
subdivided into single family units.291
Comiskey also connects small groups in the Old Testament to small groups in Jesus’
day, “Although small groups played an important role in the Old Testament (Exodus 18), Jesus
took small group ministry to a new level by creating his own band of followers and then sending
them to start house churches.”292 Finally, he makes the final connection from the time of Jesus
to the early church recorded in the New Testament, and then beyond, when he writes, “We know
that the early church was a movement of networked house churches that spread over the world
and triumphed over the sword.”293 He concludes, “Small groups throughout Church history have
helped purify the church and return it to its historic roots.”294
New Testament
Many books written about small groups comment on the significance of the house
meeting (small group) and the role it had in the early church. For example, Osborne writes
concerning the early church, “When the New Testament was written, the typical church was so
small that it was, in essence, a small group.”295 Ferguson observes, “The temple court was a
291
Ferguson and Ferguson, Exponential, 89-90.
292
293
Ibid.
294
Ibid., loc. 73-74, Kindle.
295
Osborne, Sticky Church, 45.
94
public place where large groups of people gathered. But the early church also met in home,
where people gathered in small groups to enjoy a meal together and share the Lord’s Supper.” 296
Concerning the Lord’s Supper and the role of small groups, Barclay writes, “The Lord’s Supper
began as a family meal or a meal of friends in a private house . . . It was there that the Lord’s
Supper was born in the church. It was like the Jewish Passover which is a family festival at
which the father and the head of the household is the celebrant.”297
Comiskey has put forth a reason as to why homes were an important part of the early
church:
One key reason Jesus chose the home as his operational headquarters was because he
wanted to create a new spiritual family. And to make this happen, he first had to
transform people where they lived and where essential character values were displayed.
Jesus wanted to infuse the normal family network with a new vision of love and sacrifice.
To do this, he lived among his disciples in houses, showing them practically how to love
and serve one another (John 13: 1– 17).298
He continues and explains the prevalence of house churches, “As one reads through the
New Testament, it is apparent that House-based ministry became so common that throughout the
book of Acts, every mention of a local church or of a church meeting, whether for worship or
fellowship, is a reference to a church meeting in a home.”299
Early Church History
For the first several centuries, there was not much of a change in the church in terms of
the small group structure. Comiskey writes that the early church never owned a building until
296
Ferguson and Ferguson, Exponential, 91.
297
William Barclay, The Lord’s Supper (Louisville, KY: Westminster John Knox Press, 2001), 111.
298
299
95
approximately two hundred years after Christ’s death.300 The small group was the basic unit of
the church’s life during its first two centuries. Snyder adds to this observation when he writes,
“There were no church buildings then; Christians met almost exclusively in private homes.”301
Over the first several hundred years, God added to the church. How much did God add to the
church? Olson makes an estimate, “In AD 40 the Roman Empire had a population of 60 million
people with a very small Christian population. By AD 350 there were as many as 31 million
Christians-more than half of the population.”302 Comiskey concludes, “House churches played
an essential role in the rapid growth and ultimate triumph of Christianity, and it would be safe to
say that the first three centuries belonged to the house church movement.”303
Constantine
There were changes in the church starting in the 4th century. Pleuddemann writes about
this change, “A significant change took place during the 4th century with the legitimization of
Christianity under Constantine. Previously, because Christianity had been an illegal religion and
worship often had to be in secret, the church was largely home-based. But now that the emperor
had officially embraced Christianity, church structures replaced house churches.”304 The church
was primarily a small group movement, but the rise of Constantine and the legalization of
Christianity changed the landscape, both literally and metaphorically. Comiskey writes, “The
fact is that the early Christians met primarily in the homes of individual members over a period
of nearly three hundred years—until the 4th century, when Constantine began building the first
300
301
Snyder, Radical Renewal, 149.
302
Olson, The American Church in Crisis, under “How Did the Church in the First Three Centuries
Respond to Its Growth Challenge” Logos Bible Software.
303
304
Plueddemann and Plueddemann, Pilgrims in Progress, 4-5.
96
basilicas throughout the Roman Empire.”305 Gehring notes that, “The first formal Christian
architecture for early Christian assembly came into existence with Constantine. It was
implemented rather abruptly around 314 C. E. with the Lateran basilica.”306
It was not just the change in meeting places and building structures that changed. The
church changed from within as well. Comiskey explains, “With the rise of Constantine, house
churches were no longer the primary meeting place for believers. There was little interaction
between the priests and the people, and the church became progressively ritualistic.”307 He also
notes that the church progressed from the family of God meeting in homes to institutionalized
religion.308 This shift affected the role of the pastor, as the church gradually moved from bishop
as a servant-shepherd caring for a house church or group of house churches to an administrative
ruler.309 Comiskey explains, “When the house church structure was functioning properly, there
was liberty for the laity to minister. The priesthood of all believers was in full force and the
needs of the church were being met. Yet as Church history continued, the rights of particular
office-holders usurped those of the common lay ministers.”310 The eventual result was,
“Ministry became the exclusive, personal role of select ministers and the rest were reduced to the
hearer role. The normal Christian was expected to obey. The Bible was taken from the hands of
the people and given to those learned men who would study it and offer their judgments. This
305
306
Gehring, House Church and Mission, 12.
307
308
309
310
97
cast system of hierarchy killed lay initiative.”311 As Plueddemann notes, “The priesthood of all
believers was de-emphasized and believers no longer gathered together in homes as before.”312
How did this shift begin and how did it affect the early church and small groups?
Comiskey continues,
The Eucharist replaced the individual sharing, so common in the early house churches.
The early New Testament believers celebrated the Lord’s Supper as a meal, but by the
second century it had become a ritual. Rather than exercising spiritual gifts in an
atmosphere conducive to ministry, people came to the mass, performed Christian rituals,
and left without the spiritual and emotional intimacy they once had with other believers
in the house churches.313
What Comiskey has described above, Dr. Neighbour puts another way. The church
shifted from being more of an organism to an organization. He writes about the result of this
focus on organization and its effect on small groups, “The understanding of that organism
changes everything about our current practice of church life. Since the time of Constantine – all
the way to the Reformation and through the previous century – the true nature of Christ’s Basic
Bodies has been missing.”314
This does not mean that the church building is, in and of itself, wrong. Beckham notes
that, “It was not the cathedral that affected the church; it was what the cathedral approach did to
the small group context of the church.”315 Towns, Stetzer and Bird summarize this turning point
in church history this way, “The Constantinian model of Building + Clergy + Program = Church
311
312
Plueddemann and Plueddemann, Pilgrims in Progress, 5.
313
314
315
98
neither stands up to the biblical picture nor to the test of mission, and it has not lead to a more
godly culture or more godly people.”316
Middle Ages
The Middle Ages is not a time in church history where small groups took a front seat, or
even a back seat, for that matter. But there were still instances of small groups that existed. For
example, Comiskey notes the example of Patrick, a missionary to Ireland in the 5th century,
“Patrick’s model of reaching out to others was highly relational, hospitable, and community-
oriented…They lived life in community, but this was never an end in itself. They never lost sight
of giving their community away. In fact, their evangelistic strategy resembled the prayer of Jesus
in John 17 where he tells the disciples that the world would know and believe by their unity.”317
These groups were not just inward-focused; they were also outward-focused as well. “Those
who entered the group saw transformed lives, love in action, and how disciples were supposed to
act. The seekers were then invited to become Christ’s disciples.”318
Small groups continued on in Monasticism. Comiskey writes, “The word monk means
alone (from Greek monos = alone, solitary) and by definition, a monk lived apart from others.”319
However, from 300-700 A.D. the balance between individual isolation and Christian community
occurred.320 Plueddemann makes this observation concerning Monasticism, “Monastic
movements, such as those of Benedict and Augustine, continued to gather men and women into
intentional communities for growth in faith and expressions of service. But unlike the house
316
317
Comiskey, 2000 Years of Small Groups, loc. 555, 559-560, Kindle.
318
319
320
99
churches, monasticism had no room for the family. Christian instruction in homes continued, but
it no longer had an integral connection with church life.”321
Pre-Reformation
Though the role of small groups seemed to fade from the forefront of church history, God
used small groups during this time leading up to the Reformation. Below is a look at a summary
of small groups leading up to the time of Luther.
Waldensians
Peter Waldo lived during the 12th century and his followers developed a system whereby
they would go into a town and meet secretly with small groups of Waldensians. They ministered
to one another in the home groups.322 Alan Kreider notes, “These Waldensian cells, meeting
generally at night . . . Women were there in disproportionate strength . . . The Bible was
memorized and recited . . . After recitations, the Bible would be commented upon and
applied.”323 Zdero notes that God used the Waldensians throughout Europe.
They expanded their work all over Europe, so much so that it was believed by the canon
of Notre Dame that a third of all Christendom had attended the Waldensian meetings.
Their gatherings usually occurred outdoors after nightfall under the direction of an
itinerant brother. After an opening prayer and sermon, they went back into their homes
for supper meetings to pray, discuss, and eat the Lord’s Supper.324
321
322
323
Alan Kreider, “Protest and Renewal,” Christian History Magazine-Issue 9: Heritage of Freedom:
Dissenters, Reformers, & Pioneers (Worcester, PA: Christian History Institute, 1986), under “The Dangerous
Bible,” Logos Bible Software.
324
Rad Zdero, The Global House Church Movement (Pasadena, CA: William Carey Library, 2004), p. 63.
100
Lollards
The Lollards are believed to have their origin in the 14th century. The writings of John
Wycliffe inspired the beginnings of this group.325 The exact origin of the term Lollard remains
uncertain, but it is believed by many etymologists to have come from the Dutch word lollaerd,
meaning mumbler.326 Comiskey goes on to write about the distinctions of the Lollards, “They
believed in a lay priesthood and challenged the church’s authority to invest or deny the divine
authority to make a man a priest.”327 Concerning the priesthood of believers, Comiskey states,
“Their belief in the priesthood of all believers stirred them to mutual accountability in home
meetings— just like the early house churches.”328 Comiskey notes the correlation of οἶκος
between the early church and the Lollards, “These web relationships were reminiscent of early
church evangelism that spread through oikos or extended family evangelism.”329 Kreider notes
the importance of the Word of God in the small groups the Lollards formed, “The central activity
of these cells was reading the English Bible.”330
Hussites
John Hus was a Czech priest from the late 14th to early 15th century. Comiskey notes,
“Although Hus didn’t establish a system of small groups . . . the church grew primarily through
house-to-house ministry in its homelands of Bohemia and Moravia to a membership of two
325
326
327
328
329
330
Alan Kreider, “Protest and Renewal,” Christian History Magazine-Issue 9: Heritage of Freedom:
Dissenters, Reformers, & Pioneers (Worcester, PA: Christian History Institute, 1986), under “The Life of the
Lollards,” Logos Bible Software.
101
hundred thousand.”331 One of the things Hus emphasized was the importance of community.
“The Brethren also taught that there is no true Christianity without a visible community of love.
Their understanding of Christian community was inspired by the example of the early church of
the apostles.”332 Comiskey makes this concluding observation about the small groups of the pre-
Reformation era, “Home groups were the natural habitat of these pre-reformation
movements.”333
Reformation
Luther
Although Luther is known for his great contribution to the Reformation and the Bible
being the sole authority in the believer’s life, he also made contributions to the area of small
groups. Comiskey observes that, “Luther looked for ways to apply the priesthood of all believers
and entertained the idea of using small groups as part of the church’s reformation.”334 He further
states, “Luther saw the potential of the house church and had a vision of meeting in homes for
deeper expression of faith, which was absent in the institutional church. We know from Luther’s
writings that he could see great possibilities for ministry in the small house churches . . .”335
Luther himself wrote concerning small groups:
The third kind of service should be a truly evangelical order and should not be held in a
public place for all sorts of people. But those who want to be Christians in earnest and
who profess the gospel with hand and mouth should sign their names and meet alone in a
house somewhere to pray, to read, to baptize, to receive the sacrament, and to do other
331
332
Craig D. Atwood, The Theology of the Czech Brethren from Hus to Comenius (University Park, PA:
Penn State Press, 2009), p. 5.
333
334
335
102
Christian works. . . . Here one could set up a brief and neat order for baptism and the
sacrament and center everything on the Word, prayer and love . . .336
Hadaway, Wright and DuBose note,
Luther, the great reformer saw potential in the house church despite the fact that it was
associated with the more radical wing of the Reformation, such as the Anabaptists.
Luther had a vision of the devout meeting in homes to practice their faith in a depth of
expression which was difficult to achieve in the mainstream of church life and practice. . .
. The house church is best illustrated during this period among the Anabaptists. They had
no church buildings but came together in homes for worship and the development of their
spiritual community.337
Ultimately, Luther did not choose to implement this third kind of service. Comiskey
explains,
In reality, the Anabaptists were simply taking Luther’s doctrine to its logical conclusion.
They were following Scripture, which taught the priesthood of all believers, the early
church house gatherings, and a more simple hierarchy. Meeting in home groups was
Luther’s unwritten thesis which he believed, but failed to implement because of a spirit of
caution, political considerations, and fear of losing the movement to the Anabaptists.338
Bucer
Martin Bucer was a contemporary of Luther. Bucer drew heavily from Luther’s theology
but emphasized more of a practical, pastoral theology, as opposed to Luther’s theological
leanings.339 According to Comiskey, “Bucer became increasingly drawn to the model of the
primitive church which emphasized both large and small groups. He felt that small groups would
336
Martin Luther, “Preface to the German Mass and Order of Service,” Luther Works, Vol. 53, Helmut T.
Lehman, ed. (Philadelphia, PA: Fortress Press, 1965), 63– 64.
337
Hadaway, Wright, and DuBose, Home Cell Groups and House Churches, 48.
338
339
103
make the church at Strasbourg . . . more faithful to the primitive and ancient churches.”340 Bucer
was influenced by Luther in that he believed in justification by faith, but he also knew that this
justification needed to be lived out through sanctification. Small groups were a pragmatic way to
work out sanctification.341
Both Bucer and Luther recognized what the Anabaptists were doing with small groups,
but whereas Luther was reluctant to move forward with implementing small groups, Bucer was
not. “He realized that a house church structure was not an Anabaptist phenomenon but rather a
New Testament imperative. He understood that primitive Christianity challenged the reformation
to take steps toward change.”342
Wright chronicles this decision of Bucer to utilize small groups. He writes that in “. . .
the years 1546-9 . . . (Bucer) attempts to establish discipline, the tensions that surrounded the
city’s negotiations concerning the Interim, and the establishment of ‘ecclesiolae in ecclesia’ or
‘Christliche Geneinschaften’ (Christian communities).”343 He goes on to write that, “The
creation of the ‘Christlichen Gemeinschaften’ – small communities of confessing Christians in
the midst of the church of the majority at Strasbourg – during the years 1547-9 was certainly one
of the most original elements of Bucer’s activity.”344
William Beckham often uses the phrase, “It takes two wings to fly,” and Wright picks up
on this with Bucer. Wright continues,
340
341
342
343
D.F. Wright, ed. Martin Bucer: Reforming Church and Community (Cambridge, MA: Cambridge
University Press, 1994), p. 84.
344
Ibid., 129.
104
. . . This motif of the essentially majority character of the church attended all his
ecclesiological considerations. There was always an ambivalence between this aspect of
openness and the no less indispensable aspect of a church better structured and more
energetic as a community. This motif of twofold ecclesiology, at once both majority-
based and confessing, played an important role in the slow maturation of Bucer’s plans
for small communities.345
Comiskey puts it this way, “For Bucer, it was not a matter of deciding to support the
inclusive state church or the church gathered in homes. Rather, he felt the need for both.”346 He
summarizes, “He was the first true forerunner of cell-based ministry because he desired to
connect the gathered church with the scattered church.”347
Pietism
Spener
Philipp Jakob Spener was a German theologian that lived during the 17th century and is
known as the father of pietism. Plueddemann observes, “Spener wrote about the ‘little church
within the church,’ which he saw as a means of renewal for a rigid and dogmatic church
establishment.”348 Spener sets forth six concrete measures for church reform. In brief these are:
1. A more serious attempt to spread the Word of God. Pastors should preach from the
entire Bible and Christians should meet in small groups to study the Bible.
2. The Lutheran doctrine of the priesthood of all believers should receive a new
emphasis. The differences between the laity and clergy should be minimized. The clergy
in particular should recognize that their calling involves Bible study, teaching, reproving
and consoling and a personal, holy life.
3. More attention should be given to the cultivation of individual spiritual life. Love for
God and man should take priority over theological disputes. Knowledge is secondary to
practice.
4. Truth is not established in disputes but through repentance and a holy life.
345
Wright, Martin Bucer, 134-135.
346
347
348
105
5. Candidates for the ministry should be “true Christians.” Their training should include
small groups for devotional life and personal Bible study.
6. Sermons should not show the preacher’s erudition, but attempt to edify believers and
produce the effects of faith.349
Concerning the first suggestion of the list above, Comiskey writes about Spener and his
desire for, “The earnest and thorough study of the Bible in private meetings, ecclesiolae in
ecclesia (little churches within the church).”350 Latourette notes, “He started to hold religious
meetings at his home, which he called collegia pietatis (schools of piety or godliness). In these
home groups, he would repeat his sermons, expound passages of the New Testament, and
encourage those present to ask questions and apply Scripture.”351 Comiskey adds, “He
encouraged others to open their own homes to practice the priesthood of all believers, so that
everyone would be involved.”352
Spener was concerned that small groups were necessary because people were not
sufficiently learning the Word of God through Sunday worship services. Spener writes:
It may appear that the Word of God has sufficiently free course among us inasmuch as at
various places (as in this city) there is daily or frequent preaching from the pulpit. When
we reflect further on the matter, however, we shall find that with respect to this first
proposal, more is needed. I do not at all disapprove of the preaching of sermons in which
a Christian congregation is instructed by the reading and exposition of a certain text, for I
myself do this. But I find that this is not enough. In the first place, we know that “all
Scripture is inspired by God and profitable for teaching, for reproof, for correction, and
for training in righteousness” (II Tim. 3: 16). Accordingly all Scripture, without
exception, should be known by the congregation if we are all to receive the necessary
benefit. If we put together all the passages of the Bible which in the course of many
349
“The Pia Desideria (Pious Desires),” Christian History Magazine-Issue 10: Pietism: The Inner
Experience of Faith (Worcester, PA: Christian History Institute, 1986), under “The Manifesto of Pietism,” Logos
Bible Software.
350
351
Kenneth Scott Latourette, A History of Christianity, Vol. 2 (New York: Harper & Row Publishers,
1975), 895.
352
106
years are read to a congregation in one place, they will comprise only a very small part of
the Scriptures which have been given to us. The remainder is not heard by the
congregation at all, or is heard only insofar as one or another verse is quoted or alluded to
in sermons, without, however, offering any understanding of the entire context, which is
nevertheless of the greatest importance. In the second place, the people have little
opportunity to grasp the meaning of the Scriptures except on the basis of those passages
which may have been expounded to them, and even less do they have opportunity to
become as practiced in them as edification requires. Meanwhile, although solitary
reading of the Bible at home is in itself a splendid and praiseworthy thing, it does not
accomplish enough for most people. It should therefore be considered whether the
church would not be well advised to introduce the people to Scripture in still other ways
than through the customary sermons on the appointed lessons.353
Moravians
In 1722, Count Nikolaus Ludwig von Zinzendorf permitted those who were being
persecuted to build a village that was called Herrnhut, located on his estate. Among those
seeking asylum were people from Moravia. Small groups played a very important role with the
Moravians. “Zinzendorf did not intend for the Moravians to become a separate church. Like
Spener’s Pietist groups, the Moravian communities were to be ecclesiolae in ecclesia (little
churches within the Church) whose purpose was to renew the whole Church.”354 Comiskey
concurs and adds, “Zinzendorf believed that Christianity should be experienced and not just
taught. . . . The Moravians also placed special importance on community through small groups…
he emphasized the growth of the spiritual relationship between the believer and the Savior…and
that every believer needed to live in a faith community.”355
353
Philipp Jakob Spener, Pia Desideria, translated by Theodore G. Tappert (Philadelphia: Fortress Press,
1964), 87-88.
354
Doyle L. Young, New Life For Your Church (Grand Rapids, MI: Baker Book House, 1989), p. 110.
355
107
Methodism
John Wesley lived during the 18th century, was part of the First Great Awakening, and
was the founder of Methodism, also known as the Methodist Church. What is not as well-known
is that small groups played a large role in his ministry. Snyder writes, “John Wesley practiced
this principle and laid the foundation for the modern cell-church explosion. By the end of the
18th century, Wesley had developed more than 10,000 cells groups (called classes).”356
Comiskey comments about Wesley’s commitment to small groups, “Wesley wasn’t persuaded
that someone had made a decision for Christ until that person became involved in a small
group.”357
Where did John Wesley learn about small groups? There were two major contributors to
Wesley’s education into small groups. The first was Spener and the second was Zinzendorf.
Comiskey states, “Wesley, the keen observer, was taking meticulous notes while he met with the
Count and studied their practices and methodology.”358 Hunter also comments about this,
He learned from exposure to the home groups (the ecclesiolae in ecclesia) that the
Lutheran Pietist leader Philipp Jacob Spener developed to fuel renewal and outreach, and
Wesley learned particularly from the Moravians. Wesley also learned from Anabaptist
groups and from the occasional “societies” within the Church of England, so his group
movement was eclectic Protestant.359
It is interesting to note that Wesley did not come to this conclusion about small groups
naturally. It was not second nature to him. Richard Wilke comments about this particular point,
“Wesley changed his structures and methods, almost against his will, in order to save souls. He
356
Howard A. Snyder, The Radical Wesley and Patterns for Church Renewal (Downers Grove, IL:
InterVarsity Press, 1980), p. 63.
357
Joel Comiskey, Home Cell Group Explosion: How Your Small Group Can Grow and Multiply (Houston,
TX: Touch Publications, 2002), 23.
358
359
George G. Hunter III, Church for the Unchurched (Nashville, TN: Abingdon Press, 1996), 84.
108
didn’t want to use women, but he did in exceptional circumstances. The ‘exceptional’ became
normal. He didn’t want to use lay pastors, but he did. They were able to reach the unbelievers.
He didn’t want to preach in the open air, but he did so that more might hear the Word of God.”360
What did one of Wesley’s small groups look like? How did they function? Comiskey
answers this, “John Wesley and Methodism significantly moved forward the concept and
practice of small groups. Wesley’s small groups emphasized transparency, holiness, evangelism,
and multiplication.”361 Concerning the “one another’s” that has been referenced earlier in this
writing, Comiskey notes, “Wesley would often use the ‘one-anothers’, such as bearing each
other’s burden, to describe the essence of the class meetings. They were a family away from
family, just like the early house churches.”362
Just how effective were Wesley’s small groups? D. Michael Henderson answers this
when he quotes from Whitefield, “George Whitefield said this: ‘My brother Wesley acted
wisely— the souls that were awakened under his ministry he joined in classes, and thus
preserved the fruits of his labor. This I neglected, and my people are a rope of sand.’”363
360
Richard B. Wilke, And Are We Yet Alive (Nashville, TN: Abingdon Press, 1986), 59.
361
362
363
D. Michael Henderson, John Wesley’s Class Meeting (Nappanee, IN: Evangel Publishing House, 1997),
30.
109
CHAPTER SIX
The Survey of Small Groups
Up to this point, the focus of this paper has been on exploring the theology of small
groups. A hermeneutic approach was taken that includes the historical, cultural and grammatical
aspects of small groups as presented in Scripture. As previously mentioned, theology breeds
methodology. Whether this theology is good theology or bad theology, both do breed a
methodology. The importance of this is noted by Neighbour as he describes his experience
working with a group of pastors:
The training focused on the premise that “theology breeds methodology!” (Remember,
by “theology” I concentrated on only one area: their ecclesiology, or the doctrine related
to the structure of “church.”) While suggestions were given about ways to structure a cell
meeting, the primary focus was on redefining the word “church.” Christ dwelling in
small groups formed to be his body were to become “basic Christian communities” (what
I now call Christ’s Basic Bodies). Sadly, the theology was ignored by many of the South
African pastors. Most adopted the methodology without the theology. The importance
of developing core values before creating structures was often ignored. Without a proper
understanding that the cells were bodies inhabited by Christ, some strayed far from a
New Testament model. Thus, “cells” often became whatever their church leaders chose
to make them. Instead of demonstrating how Christ expresses himself by empowering
the life of his body, these groups became exclusive and ingrown.364
Have small groups in the United States today made the same mistake as this group of
pastors and churches in South Africa in placing methodology above theology? Is there more of a
focus on the methodology, or is there a robust theology behind the methodology?
Survey Parameters
The survey questions are broad enough to explore several topics. For the purpose of this
paper, there are three areas that will be reviewed. The first area is this concept of church as
364
110
family. If it is the primary metaphor for the church in the New Testament, then how are small
groups doing in this area?
The second is in the area of understanding the small group as the church. Is it the
perception of the people participating (in the small groups that were surveyed) that the living
Christ is in their midst, and how do they come to recognize Him in their midst?
The third topic looks at how the group is doing in terms of reaching others for Christ.
Who is in the Survey?
Who are the participants in this survey? As mentioned in chapter one under the heading
entitled Methodology, 145 people from 35 different churches participated in this survey. The
first chart shows what the breakdown is of leaders, assistant leaders and group members.
Are you a small group leader, assistant leader or small group member?
37.74%
54.72% Leader
Assistant
Member
7.55%
Figure 6.1. Survey Question #1

111
Next, the question asked was how long the member has been a part of the group.
How long have you been a part of this group?
7.55%
9.43% 26.42%
Less than 1 year
20.75% 1-2 years
3-4 years
5-7 years
35.85%
8+ years
Another question that was important in understanding who participated in the survey was
asking how the member would classify the group?
How would you classify your small group? Though your small group may
have a different classification (Life Group, Home Group, etc.), please
select which of the answer options most closely describes your small
group.
3.77% 10.38%
Sunday School
34.91%
Bible Study
42.45% Missional Group
8.49% Community Group
Other

One of the other responses that was noteworthy was one who responded that his/her small
group was just a social club.
112
Another question asked the average attendance of the group.
What is the average attendance of your group?
8.49% 10.38%
18.87%
3-6
7-10
38.68%
11-14
23.58% 15-19
20+
Survey Results
Small Group as Family
Chapter three discussed the metaphors that describe the church and the preeminence of
the metaphor family. As noted throughout this paper, several pastors talked about the
importance of small groups and how, in that setting, one would experience the church as family,
as opposed to the large gathering (Sunday morning service). Are small groups fulfilling that role
as family, as a place where one can live out the “one another’s” of Scripture? Several questions
from the survey pertained to this concept of the church as family.
The first two questions are general in nature and demonstrate how the group members
feel about each other. The first is, “Our group members feel responsible to help each other with
personal needs and struggles.” The results of the survey are below:
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Our group members feel responsible to help each other with personal needs
and struggles.
0.94% 0.94%
7.55%
Disagree
27.36% Somewhat Disagree
63.21% Neither Agree nor Disagree
Somewhat Agree
Agree
Over 90 percent responded to this question as “agree” or “somewhat agree”. Conversely,
less than 2 percent answered “disagree” or “somewhat disagree”. This is a very positive response
and aligns with the concept of the church as family that is presented in Scripture.
The next query is similar to the first, but goes a little deeper. It explores just how much
time the members in the small group spend with each other outside of the meeting. The survey
group responded this way:
Our group does life together (for example, we get together with others to
care for, encourage, pray for, or listen to one another, or just to hang out or
play together) outside of meetings.
13.21%
35.85% 9.43% Disagree

Neither Agree nor Disagree
Somewhat Agree
31.13%
Agree
114
The results were different from the previous query. Approximately 67 percent responded
to this question as “agree” or “somewhat agree”, which is a drop from the previous question, but
still a majority. However, notice that almost 23 percent answered “disagree” or “somewhat
disagree”. If asked about a general feeling, the response was overwhelmingly positive.
However, when asked for some tangible display of that feeling, the numbers drop significantly.
The next question is relatively light. It is simply, “How many parties or fun activities has
your group enjoyed together in the past three months?” The event could be in lieu of the regular
meeting, or in addition to the regular meeting. No distinction was made as to when the event
would take place. The answer is below:
How many parties or fun activities has your group enjoyed together in the
past three months?
8.49%
13.21% 23.58%
0
1
17.92%
2
36.79% 3
4 or more
The survey revealed that 60 percent answered that they have come together to enjoy each
other’s company either zero or one time in the last three months. Conversely, approximately 40
percent answered either twice or more, indicating a group that spends more time together outside
of regular meetings.
115
This next question is “How often do you communicate with small group members by
phone, text, email, cards, or letter in order to encourage them?” Below are the survey results:
How often do you communicate with small group members by phone, text,
email, cards or letter in order to encourage them?
4.72% 7.55%
16.98% Never
35.85% Rarely
Sometimes
34.91%
Often
Always
Notice that almost 60 percent answered either “never,” “rarely,” or “sometimes.”
However, 40 percent did answer “often” or “always.”
The last question gets to the heart of the matter. How do the small group members perceive the
relationship between each other? The results:
People in our group are like _______ to one another.

0.00%
23.58% 14.15%
Strangers
Acquaintances
33.02%
Friends
29.25%
Close Friends
Family
116
When asked this question and given the choice of family as one of the responses,
approximately 24 percent chose this specific answer. This means that three out of four
respondents to the survey do not perceive the other members of their small group as family. This
does not mean that the small groups represented by the 75 percent are not doing good things, nor
that Christ is not working in their midst, but it does mean that they could be doing and
experiencing more of Christ in their midst if they were to consciously move towards a familial
approach to small groups as is demonstrated in Scripture.
Presence Purpose and Power of Christ
The next set of questions revolves around the idea of meeting with the purpose, presence
and power of Christ centermost in the small group. Dr. Neighbour commented on the
importance of recognizing Christ in the midst of the group when he wrote, “The current small
group movement is a ‘course correction’ within the old wineskins of ‘Churchianity.’ They can
have many focuses, from cognitive Bible studies, to social work projects and self-help for
addictions. Unless each group admits its primary purpose is to receive the indwelling presence
of Christ and experience his power, knowing they are fulfilling his purpose, they fall short of a
true Christ’s Basic Body.”365
How well do the members of the small group do at recognizing Christ in their midst?
The first question was a general question which reveals what the members perceive as Christ at
work in their midst, transforming people’s lives.
365
117
It is very evident to see the transforming power of Christ at work in the
lives of our small group members.
1.89% 4.72%
5.66%
Disagree
Somewhat Disagree
56.60% 31.13%
Somewhat Agree
Agree
The vast majority, almost 87 percent, agreed or somewhat agreed with the statement.
Those who disagreed or somewhat disagreed totaled only 6 percent of those surveyed.
The next question simply asked if during the meeting time, there is a recognition of
Christ in their midst.
In our meeting, we consciously recognize that Christ is in our midst.

3.77% 1.89%
15.09% Disagree
Somewhat Disagree
58.49% 20.75%
Somewhat Agree
Agree
Again, a vast majority, 79 percent, stated that there was a conscious recognition of Christ
in their midst. Conversely, only 5 percent disagreed or somewhat disagreed with the statement.
118
However, when the question was rephrased and a bit more specific, the percentages
changed.
Our group is primarily focused on Christ and His presence, purpose and
power (rather than being focused primarily on content, curriculum,
fellowship or other things).
8.49%
35.85% 17.92% Disagree
Somewhat Disagree
17.92% Neither Agree nor Disagree

Somewhat Agree
19.81%
Agree
Notice that the number of those who answered agree or somewhat agree was reduced to
55 percent, a drop of twenty-four percentage points. Even more interesting was those who
answered “disagree” or “somewhat disagree”. That number rose to 27 percent; which is a five-
fold increase.
If a group consciously recognizes the living Christ and is focused on Christ’s presence,
purpose and power in their midst, then it is reasonable that the group would know the specific
reason it exists as a group and this would be determined by time spent alone with God, not by
other influences, such as programs and traditions. Dr. Elmer Towns points out that, “Cell groups
are most effective when they are established for a purpose.”366
The next question was asked of those who participated in the survey is below:
366
Elmer L. Towns, Putting an End to Worship Wars (Nashville, TN: Broadman & Holman Publishers,
1996), 76.
119
We have identified the specific purpose/mission for our group through
prayer and from God's Word, not from our opinions, ideas, preferences or
tradition.
7.55%
5.66%
Disagree
14.15%
20.75%
Somewhat Agree
Agree
The findings of the survey indicate roughly 72 percent agreed or somewhat agreed with
the statement that they have identified their specific purpose/mission through prayer and God’s
Word. Those that disagreed or somewhat disagreed totaled roughly 13 percent of respondents.
If one has determined the specific purpose/mission of the group through prayer and
God’s Word, and Christ is in their midst, then it follows that the group’s mission should line up
with the Great Commission of Matthew 28:18-20. How do they answer this question?
On a scale of 1 to 10, how would your group's mission align with Christ's
Great Commission to evangelize the lost and make disciples (1 not at all to
10 complete alignment)?
5.66%
16.98% 1
23.58%
2-4
29.25% 5-7
24.53%
8-9
10
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Even though 72 percent of the respondents stated that they agreed that the specific
mission/purpose of the group was determined through prayer and God’s Word, only 46 percent
agreed that their small group mission aligned with Christ’s Great Commission. Those who
disagreed or somewhat disagreed totaled 29 percent, more than double that of the previous
question. This disparity in the answers (numbers 27 & 28) is worth exploring, but is not within
the parameters of this paper.
The last question pertains to seeing Christ at work in their midst. Do the respondents see,
in their opinion, the miraculous work of Christ in their group’s midst?
How often does your group see wonderful and miraculous answers to
prayer?
0.94%
6.60%
32.08% 14.15%
Never
Rarely
Sometimes
Often
46.23%
Always
Only 33 percent responded that they see Christ work in this capacity always and often.
By contrast, 20 percent stated that they never or rarely see Christ at work in their midst this way.
121
Evangelism
Continuing with the theme of the Great Commission and the presence of Christ in the
group, several of the questions focused on evangelism and those coming to Christ as a result of
the group’s efforts and prayers. G. W. Icenogle comments on the importance of small groups in
evangelism when he wrote, “Small groups are, in fact, a significant part of God’s great
redemptive plan.”367
Scott Boren also writes on this theme and comments, “Jesus instructs individuals and the
church to ‘go’ and demonstrate God’s love to unchurched friends, neighbors, co-workers and
family members. There is an Outward call to share the good news.”368 Egli and Marable add, “In
outward focused groups the leader repeatedly reminds members to bring friends and family
members to small group meetings, fun events, and special church activities.”369
Dave Earley states, “Every time I have practiced the habit of inviting someone every
week, the group has grown. Every time I have not consistently invited new people to come, the
group has not grown.”370 How did those surveyed do in this aspect of their small group life?
There were seven questions that pertained to this topic. The first is a general question about
inviting people to the small group. No distinction is made between believers that go to the same
church or those who are unchurched.
367
368
369
Egli and Marable, Small Groups, Big Impact, 38.
370
Dave Earley, The 8 Habits of Effective Small Group Leaders (Houston, TX: Cell Group Resources,
2001), 36.
122
In the time that you have attended your small group, how many people
have you personally invited to attend your small group meeting or small
group event?
16.98% 20.75% 0
16.04% 1-2
31.13% 3-4
15.09% 5-6
7+
Almost 80 percent said they have invited someone to attend the group since they began
attending the group. No distinction was made as to whether a person who responded to the
survey had been in the group for a short period of time or for a long time. Those who had never
invited someone to attend totaled roughly 20 percent.
The next question goes along with the prior question about inviting people. This question
asks how many new people have visited their small group or small group event in the last year.
In the last 12 months, how many new people have visitied your small
group meeting or small group event?
10.38% 9.43%
10.38% 0
1-3
42.45% 4-6
27.36%
7-9
10+
123
Over 90 percent of the respondents stated that they have had at least one visitor to the
group in the last year. It is not known if all of these visitors were a direct result of an invitation
from a group member or not, but it is reasonable to acknowledge that a good portion of them
visited because of an invitation. Randall Neighbour makes an important observation about
inviting people to a small group or small group event, “I’ve discovered it takes six to eight
separate invitations before an unchurched friend will visit my small group.”371
The next question follows the prior one with the focus on visitors. It simply asks if those
in the small groups surveyed made a habit of following up with visitors.
When a visitor attends your small group for the first time, how often are
they followed up with a phone call, note or visit?
11.32%
29.25%
11.32% Never
Rarely
25.47% Sometimes
22.64% Often
Always
Amazingly, only 51 percent of those surveyed answered this question either “always” or
“often.” Even more surprising is that 22 percent answered “never” or “rarely.” One can ask the
question if 80 percent of the people surveyed invited someone to the group, why would only 51
percent actually follow up with visitors. The author has found that, without any effort, small
371
Neighbour, Community Life 101, 93.
124
groups naturally become inward focused and closed. It takes purpose and intention to be
outward focused and open. This is an example of how some groups may say they are outward
and open, but their actions betray their words. It is important to make sure words and actions
align, and if groups are interested in inviting others to join and be a part of their family, then
actions such as a simple follow up will communicate that far better than words.
The next two questions pertain to praying for the lost that have yet to receive Christ.
Randall Neighbour comments on the importance of prayer for the small group when he writes,
“When we begin to build a community based on prayer, we learn how our small group can build
the kingdom of God in partnership with Him. Trying to create a powerful small group without
prayer is just like building your house upon the sand.”372 How did the members of these small
groups do in the area of prayer for the lost?
Our small group prays regularly, during the meeting, by name, for the
friends & family of the group members that do not yet know Christ.
4.72%
16.98% 13.21%
Never
Rarely
29.25% Sometimes
35.85%
Often
Always
372
Neighbour, Community Life 101, 40.
125
Of those surveyed, 52 percent responded that either “always” or “often,” their group
prays for the lost. Contrast that with the almost 18 percent who stated that they “rarely” or
“never” pray for the lost. A variation of the question was asked in the survey.
How often does your group take time in its meetings to pray for those who
do not yet know Christ?
3.77%
10.38% 12.26%
Never
Rarely
36.79%
36.79% Sometimes
Often
Always
The response to the question is similar to the last question, with 47 percent answering
either “always” or “often,” and 16 percent responding “never” or “rarely.”
The next question is where “the rubber meets the road”. It does not focus on how groups
are reaching out to others, but if; in fact, the group members have seen anyone come to Christ as
a result of the small group. What this question evaluates is what Peterson describes in his book,
Living Proof. “This kind of evangelism can hardly be called an activity in which one engages on
certain occasions. It is life. Living itself becomes evangelistic. We draw non-Christians into
our lives and step into theirs. As the relationship expands, so does the gospel.”373
373
Jim Petersen, Living Proof (Colorado Springs, CO: NavPress, 1989), 120.
126
In the time that you have been a part of this small group, how many people
have come to know Christ as their Savior as a direct result of the small
group?
3.77% 5.66%
10.38%
0
15.09% 1
65.09% 2
3
4 or more
The good news is that 35 percent have seen at least one person come to accept Jesus
Christ as their Savior as a result of the group praying, reaching out to the individual, or both.
The not-so-good news is that, at an almost 2:1 ratio (65 percent), the majority of those attending
a small group may pray, but actually never see anyone come to Christ as a result of the small
group’s prayers and actions.
The last question in this category asks if the group members have put feet to their prayers
and actually found ways to reach out to the lost. Scott Boren describes the importance of this
when he states, “Jesus instructs individuals and the church to ‘go’ and demonstrate God’s love to
unchurched friends, neighbors, co-workers and family members. There is an outward call to
share the good news.”374 Mack adds, “Healthy small groups serve and share their faith, not one
or the other.”375
374
375
127
How many parties or fun events has your group done in the past three
months that were targeted to appeal to non-Christians?
6.60% 0.94% 1.89%
16.04% 0
1
2
74.53%
3
4 or more
While approximately 25 percent of the group members responded that they have done at
least one outreach in the last three months, almost 75 percent stated that their groups have not put
together any activity with the purpose of reaching the lost.
Summary
This dissertation has explained the biblical principles of small group ministry that need to
be addressed if the church is to see a halt, or even a reversal, in the decline of the church in the
United States. The first chapter was a candid assessment of the health of the church in the
United States. Despite all the small group materials that promise church health and growth, the
data shows that church attendance continues to decline.
The second chapter highlights the truth of the adage, “If you ask the wrong question, you
are sure to get the wrong answer.” The data in chapter one infers that in small group ministry
today, the wrong questions are being asked. Much of the interpretation of biblical passages on
small groups is actually eisegesis rather than sound exegesis of the text. This is due, in part; to
128
the interpreter imposing his/her own ideas into the text rather than letting the text speak for itself.
Part of it is due to focusing on “how” instead of asking “why?”
The third chapter emphasizes that the focus needs to be on the “why.” Dr. Neighbour
explains that this means that “theology breeds methodology.” Understanding that small group
theology is primarily ontological and not primarily existential or pragmatic is essential to laying
the proper foundation for small group ministry.
The fourth chapter connects small groups to the New Testament church and explains the
biblical role of small groups and the church and their interaction with one another.
The fifth chapter was an overview of the history of small groups. When biblical
principles were applied properly, small groups played a vital role in many of the revivals that
took place throughout the centuries.
In this last chapter, some of the biblical principles in earlier chapters are evaluated in a
variety of church and small group settings. The results are measured to determine how well
these participating small group members are doing at applying biblical principles to their
ministry context, and to also demonstrate areas of potential improvement.
Final Thoughts
Michael Mack makes an observation about the word “missional”. “Missional is a very
popular trend-setting concept for some Christian writers and speakers. It’s a powerful word that
describes the focus of the church or small groups or even us as individuals. The way I like to
define it is simply, ‘God’s mission is our mission.’ . . . The fact is, many small groups in
America are not missional.”376 In evaluating the results of the survey, there are things to be
376
Mack, Small Group Vital Signs, 25-26.
129
encouraged about, but also things that should cause one to pause. Churches and pastors and
leaders should take a “Selah” moment and consider how they are approaching small group
ministry.
James MacDonald makes an observation that is worth noting, “Eventually everyone
vacates church where God is not obviously present and working. Getting people back to church
is pointless unless God comes back first . . .”377 Has pragmatism and “doing what works”
replaced God’s presence, even in small groups? Towns, Stetzer and Bird offer advice that
churches need to hear: “We believe the answer is to look to Jesus and not to models.”378
MacDonald continues, “The ark of God represented the presence of God, and Eli died on
the spot when he realized in a moment the implications of its loss. Do we have that sense of what
is lost when God’s glory departs? Are you even remotely as aware as Eli of what is lost when we
live and worship apart from God’s manifest presence?”379 Then, he makes his point abundantly
clear – “Instead of seeing ourselves as people trying to connect with people, let’s see the church
as people trying to connect with God and help others do the same.”380 Small groups should be
primarily focused on connecting with God and helping others to do the same.
There are those that say that fellowship with group members, or that Bible study and
prayer, and so on, are the most important. These are indeed all good things. But they are not the
best. Jesus gives guidance as to what is the best. It is found in Matthew 6:33, “But seek first the
kingdom of God and His righteousness, and all these things shall be added to you.”381 Verses 31
377
MacDonald, Vertical Church, under “People Are Desperate,” Logos Bible Software.
378
Towns, Stetzer, and Bird, 11 Innovations in the Local Church, 21
379
MacDonald, Vertical Church, under “What If I Don’t - Ichabod,” Logos Bible Software.
380
MacDonald, Vertical Church, under “Make The Vertical Move First,” Logos Bible Software.
381
Matt. 6:33.
130
and 32 give context to this statement, “Therefore do not worry, saying, ‘What shall we eat?’ or
‘What shall we drink?’ or ‘What shall we wear?’ 32 For after all these things the Gentiles seek.
For your heavenly Father knows that you need all these things.”382 Jesus told the people in
Matthew 6 that God knows all of their needs, and if they put the kingdom first, then God would
take care of all of their other concerns. By application, what the author calls the “Matthew 6:33
principle”, if a small group or church aligns itself with Jesus’ purpose and priority, all the other
things (i.e., fellowship, Bible study, and growth) will be added, and actually be more fulfilling,
than if a small group or church focuses on one of those “other things”. Neighbour makes this
observation, “The community of the Godhead is never fully revealed through organization, but
through an organism.”383
Henry Blackaby writes, “Our world is not being attracted to the Christ we serve because
they are not seeing Him at work in our lives. They see us doing good things for God and
comment, ‘That’s nice, but it’s not my thing.’ The world is passing us by because they do not
want to get involved in what they see in our lives. We are not giving them opportunities to
encounter God. They are seeing only us. Let the world watch God at work, and He will attract
people to himself.”384 As we focus on Christ and His presence, purpose and power in our midst,
then “If we live in community, we truly become a place where people are drawn to us and to
Christ.”385 Towns, Stetzer and Bird have put in words this author’s heartfelt prayer for the
reader: “We ask that you be willing to hold the models loosely and Jesus firmly.”386
382
Matt. 6:31–32.
383
384
Blackaby, King, and Blackaby, Experiencing God, 143-144.
385
386
Ibid., 19.
131
Appendix A
Survey Questions - Small Group Survey
1. Are you a small group leader, assistant leader or small group member?
Small Group Leader __________
Small Group Assistant Leader ________
Small Group Member _________
2. What is the name of your group? (Examples: Young Married Sunday School,
Parenting Class, Smith Community Group, etc.)
____________________________________________
3. What is the name of the church that you attend?
____________________________________________
Background
4. How long have you been a part of this group?
Less than 1 year _____
1-2 years _____
3-4 years _____
5-7 years _____
8+ years _____
132
5. In the time that you have been a part of this small group, how many people have come
to know Christ as their Savior as a direct result of the small group?
0 _____
1 _____
2 _____
3 _____
4 or more _____
6. In the time that you have been a part of this small group, how many new leaders have
been produced?
0 _____
1 _____
2 _____
3 _____
4 or more _____
7. In the time that you have been a part of this small group, how many new groups have
been formed out of this group (in other words, how many times has this small group multiplied)?
0 _____
1 _____
2 _____
3 _____
133
4 or more _____
8. How would you classify your small group?
Sunday School _____
Bible Study _____
Missional Group _____
Community Group _____
Other _____
9. What is the average attendance of your group?
3-6 _____
7-10 _____
11-14 _____
15-19 _____
20+ _____
10. How many small group trainings have you personally attended since you have been a
part of this small group?
0 _____
1-2 _____
3-4 _____
5-6 _____
7+ _____
134
11. How many days a week do you have a quiet (devotional) time with the Lord?
0 days _____
1-2 days _____
3-4 days _____
5-6 days _____
6-7 days _____
12. How much time do you spend in daily devotions (Bible reading/prayer)?
0-5 minutes _____
6-15 minutes _____
16-30 minutes _____
31-45 minutes _____
46+ minutes _____
13. How many days each week do you spend time praying for other members in your
group?
0 days _____
1-2 days _____
3-4 days _____
5-6 days _____
6-7 days _____
135
14. How many days each week do you pray for the salvation of unbelievers?
0 days _____
1-2 days _____
3-4 days _____
5-6 days _____
6-7 days _____
15. I pray regularly, by name, for the friends/family members of my small group that do
not yet know Christ.
Never _____
Rarely _____
Sometimes _____
Often _____
Always _____
16. How many times in the average four week span does your small group meet?
1 _____
2 _____
3 _____
4 (but we take a summer break) _____
4 _____
136
17. How many minutes does your small group meeting last?
45-59 minutes _____
60-74 minutes _____
75-90 minutes _____
91-120 minutes _____
120+ minutes _____
18. What best describes the curriculum that you use in your small group?
We study the Bible verse by verse _____
We use curriculum _____
We study a book (Christian authors such as Francis Chan, Beth Moore, etc.) _____
We discuss the sermon _____
We do not have any curriculum _____
19. During the teaching/discussing/facilitating time, which of these best describes how
your group meeting is conducted?
One person teaches _____
One leads the discussion _____
One facilitates _____
We have a group discussion with no leader _____
137
20. How many minutes does your small group spend in teaching/discussing/facilitating?
0-5 minutes _____
6-15 minutes _____
16-30 minutes _____
31-45 minutes _____
46+ minutes _____
21. What percentage of the time is the leader speaking during the
teaching/discussing/facilitating time of the meeting?
0-15% _____
16-25% _____
26-49% _____
50-75% _____
75%+ _____
22. How many minutes does your small group spend in worship in its meeting?
0-4 minutes _____
5-9 minutes _____
10-14 minutes _____
15-19 minutes _____
20+ minutes _____
138
23. How many minutes does your small group spend in prayer in its meeting?
0-4 minutes _____
5-9 minutes _____
10-14 minutes _____
15-19 minutes _____
20+ minutes _____
24. How often does your group see wonderful and miraculous answers to prayer?
Never _____
Rarely _____
Sometimes _____
Often _____
Always _____
25. How many minutes does your small group spend in fellowship time?
0-5 minutes _____
6-15 minutes _____
16-30 minutes _____
31-45 minutes _____
46+ minutes _____
139
26. In our meeting, we consciously recognize that Christ is in our midst.
Disagree _____
Somewhat Disagree _____
Neither Agree nor Disagree _____
Somewhat Agree _____
Agree _____
27. On a scale of 1 to 10, how would your group’s mission align with Christ’s Great
Commission to evangelize the lost and make disciples (1 not at all to 10 complete alignment)?
1 _____
2-4 _____
5-7 _____
8-9 _____
10 _____
28. We have identified the specific purpose/mission for our group through prayer and
from God’s Word, not from our opinions, ideas, preferences or tradition.
Disagree _____
Agree _____
140
29. Our group is primarily focused on Christ and His presence, purpose and power (rather
than being focused primarily on content, curriculum, or other things).
Disagree _____
Agree _____
30. It is very evident to see the transforming power of Christ at work in the lives of our
small group members.
Disagree _____
Agree _____
31. Our group members feel responsible to help each other with personal needs and
struggles.
Disagree _____
141
Agree _____
32. How many parties or fun activities has your group enjoyed together in the past three
months?
0 _____
1 _____
2 _____
3 _____
4 or more _____
33. Our group does life together (for example, we get together with others to care for,
encourage, pray for, or listen to one another, or just to hang out or play together) outside of
meetings.
Disagree _____
Agree _____
142
34. People in our group are like ______________ to one another.
Strangers _____
Acquaintances _____
Friends _____
Close Friends _____
Family _____
35. How often do you communicate with small group members by phone, email, cards, or
letter in order to encourage them?
Never _____
Rarely _____
Sometimes _____
Often _____
Always _____
36. How often does your group take time in its meetings to pray for those who do not yet
know Christ?
Never _____
Rarely _____
Sometimes _____
Often _____
Always _____
143
37. How many parties or fun events has your group done in the past three months that
were targeted to appeal to non-Christians?
0 _____
1 _____
2 _____
3 _____
4 or more _____
38. When a visitor attends your small group for the first time, how often are they
followed up with a phone call, note or visit?
Never _____
Rarely _____
Sometimes _____
Often _____
Always _____
39. Our small group prays regularly, during the meeting, by name, for the friends &
family of the group members that do not yet know Christ.
Never _____
Rarely _____
Sometimes _____
Often _____
144
Always _____
40. In the time that you have attended your small group, how many people have you
personally invited to attend your small group meeting or small group event?
0 _____
1-2 _____
3-4 _____
5-6 _____
7+ _____
41. In the last 12 months, how many new people have visited your small group meeting
or small group event?
0 _____
1-3 _____
4-6 _____
7-9 _____
10+ _____
42. What percentage of adults in your group do you involve in leading parts of the small
group meeting?
0% _____
25% _____
50% _____
145
75% _____
100% _____
43. What percentage of your group members do you expect to lead a small group at some
point in the future?
0% _____
25% _____
50% _____
75% _____
100% _____
44. Our small group leader meets regularly with his/her interns, assistant leaders and/or
core team.
Disagree _____
Agree _____
45. Does your small group have a clear, dated goal for when it will multiply or grow into
a new group?
No _____
Goal, no date _____
146
Yes, both goal and date _____
46. How often do your prayers for your small group include a prayer for the
multiplication of leaders?
Never _____
Rarely _____
Sometimes _____
Often _____
Always _____
47. Our small group coach/Sunday School Superintendent/small group pastor meets
regularly with our small group leader.
Disagree _____
Agree _____
48. In the past 12 months, how many times has the small group coach/Sunday School
Superintendent/small group pastor visited your small group?
0 _____
1 _____
2 _____
147
3 _____
4 or more _____
49. Does your small group have an assistant leader, an intern, or a Core Team?
Assistant Leader or Intern _____
Core Team _____
None _____
50. How many individuals in your group serve as interns, assistants, or are part of a Core
Team right now?
0 _____
1 _____
2 _____
3 _____
4 or more _____
Note: The survey questions are a combination of the author’s, and:

1. Michael Mack’s Small Group Vital Signs.
2. Jim Egli’s Upward, Inward, Outward, Forward.
3. Jim Egli’s and Dwight Marable’s Small Groups Big Impact.
148
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162
VITA
Shawn M. Barr
PERSONAL
Born: October 9, 1965
Married: Debora Barr, March 7, 2003.
Children: Jared Michael, born February 20, 2004.
EDUCATIONAL
B.A., Baptist Bible College, 1988.
M.A.R., Liberty Baptist Theological Seminary, 1992.
D.MIN., Liberty University School of Divinity, 2016.
MINISTERIAL
Ordination: October 20, 2009, Calvary Chapel Melbourne, West Melbourne, FL.
PROFESSIONAL
Youth Director, Grace Baptist Church, Hollywood, FL 1998-2001
Outreach Director, Crosspointe Church, Palm Bay, FL 2003-2005
Associate Pastor, Calvary Chapel Melbourne, West Melbourne, FL 2006-2013
Senior Pastor, Noelridge Park Church, Cedar Rapids, IA 2013-present
163
February 27, 2014
Shawn M. Barr IRB Exemption 1806.022714: Factors that Influence Healthy Small
Groups
Dear Shawn,
The Liberty University Institutional Review Board has reviewed your application in
accordance with the Office for Human Research Protections (OHRP) and Food and Drug
Administration (FDA) regulations and finds your study to be exempt from further IRB review.
This means you may begin your research with the data safeguarding methods mentioned in your
approved application, and that no further IRB oversight is required.
Your study falls under exemption category 46.101 (b)(2), which identifies specific
situations in which human participants research is exempt from the policy set forth in 45 CFR
46:
(2) Research involving the use of educational tests (cognitive, diagnostic, aptitude,
achievement), survey procedures, interview procedures or observation of public behavior, unless:
(i) information obtained is recorded in such a manner that human subjects can be identified,
directly or through identifiers linked to the subjects; and (ii) any disclosure of the human
subjects' responses outside the research could reasonably place the subjects at risk of criminal or
civil liability or be damaging to the subjects' financial standing, employability, or reputation.
Please note that this exemption only applies to your current research application, and that
any changes to your protocol must be reported to the Liberty IRB for verification of continued
exemption status. You may report these changes by submitting a change in protocol form or a
new application to the IRB and referencing the above IRB Exemption number.
If you have any questions about this exemption, or need assistance in determining
whether possible changes to your protocol would change your exemption status, please email us
at [email protected].
Sincerely,
Fernando Garzon, Psy.D. Professor, IRB Chair Counseling
(434) 592-4054
Liberty University | Training Champions for Christ since 1971
164

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LIBERTY UNIVERSITY SCHOOL OF DIVINITY

Biblical Principles of Small Group Ministry

A Thesis Project Submitted to

The Faculty of Liberty University School of Divinity

in Candidacy for the Degree of

Shawn Michael Barr

Cedar Rapids, Iowa

Thesis Project Approval Sheet

BIBLICAL PRINCIPLES OF SMALL GROUP MINISTRY

Liberty University School of Divinity, 2016

Mentor: Dr. Dan Burrell

applied across a variety of ministry settings.

Thesis Project Topic Abstract length: 142 words.

contribution, I could not have written this paper.

your encouragement and guidance throughout this project.

Statement of the Problem………………………………………………………………….4

How Many Christians Are There in the United States?...…………..………….….8

There Is the Church and There Is the Steeple……………………………..9

What is Forty Percent?…..……………………………………….………12

Where Are the People?..............................................................................12

Halo Effect in Polling................................................................................14

Adjusting for the Halo Effect…………………………………………….15

How Are Churches Growing? …………………….……………………………..18

Chapter 2: The Hermeneutics of Small Groups……………………………………..31

Hermeneutics, Exegesis, Exposition and Small Groups ……………………………......31

Interpretation of Acts 2:42-47 Exhibit A………………………………………...34

Interpretation of Acts 2:42-47 Exhibit B……… . . . …………………………....37

Chapter 3: The Theology of Small Groups….………………………………….……45

Philosophy vs. Theology of Small Groups……………………………………………....45

Trinity Basis for Community…………………………………………………………….53

Community and Relationship…………………………………………………….55

Trinity, Community and Small Groups…………………………………………..58

Purpose, Presence and Power of Christ…………………………………………61

Chapter 4: The Ecclesiology of Small Groups………………………………….……67

What is the Church? …………………………………………………….……….………67

What’s in a Name? …………………………………………………….………...71

A Word Picture is Worth a Thousand Words……………………………………73

Metaphors for the Church…………………………………………………….………….74

The Church as Family…………………………………………………….……...76

Small Groups and the Church Today…………………………………………………….85

ἐκκλησία and οἶκος……………………………………………………………….87

Chapter 5: The History of Small Groups…………………………………………….93

Early Church History…………………………………………………….………………95

Chapter 6: The Survey of Small Groups……………………………………………110

Who is in the Survey? ……………………………………………………..…....111

Small Group as Family…………………………………………...….…………113

Presence Purpose and Power of Christ………………………………………...117

IRB Approval ...……….……...…….……….………………………………………….164

1.1 AGR of 100 Largest Churches…………………………………………………….7

1.2 Christians Decline as Share of U.S. Population………………….…….…….……8

4.1 Singular form of church in New Testament …………………………….……….68

4.2 Plural form of church in New Testament ………………………………………..68

4.3 ἐκκλησία in New Testament …………………………………………………….70

4.4 συναγωγή in New Testament ……………………………………………………70

4.5 Brothers or Sisters in New Testament ……………………………….………….79

4.6 οἶκος in New Testament …………………………………………….…………..81

1.1 AGR of 100 Largest Churches…………………………………………………….7

4.1 Example 1 – Statement Without and With “Word Picture”…………….……….73

4.2 Example 2 - Statement Without and With “Word Picture”……………….……..74