In a previous journal (which you can find here) I suggested that people are looking for a
particular “type” of congregation. It
is a bit like all those ads for dating services that we see on TV. These services specialize in particular
types of mates: Christian Single (if
they are not single, why are they viewing a dating service website—ever
wonder that?); Jewish; over 50; under 25; marathoner; etc. People know with great particularity what
they think they want.
People seeking a church are also looking for a particular
“type” but may not consciously know that they are being selective; they
do,however, know when a particular congregation feels “right.” At least that is what Israel Galindo writes
in his book The Hidden Lives of Congregations—Discerning Church Dynamics.
He writes that congregations demonstrate six broad styles of spirituality. People intuitively sense very quickly
whether a particular style is their “type.” In my last article I listed the
first two of these styles: cognitive
and affective spirituality.
The other four styles he lists are pilgrim, mystic, servant,
and crusader spirituality.
Pilgrim Spirituality: This a church for people who want to be “on the journey.” They are hesitant to commit to a single
worship style or denominational identity.
Gatherings, including worship, are highly interactive and experimental. They are comfortable with drawing from
multiple faith traditions and entertaining open-ended questions. Even if the congregation is large, much of
church life is grounded in small groups.
This type of spirituality can foster openness and tolerance. On the other hand, it may weaken members’
resolve to take stands or actions out of conviction, lest they appear
provincial or narrow-minded. In being
open to all things, they may lose an appreciation for their own traditions and
practices. People who need a more
affirmative confession of belief may quickly move on to another congregation.
Mystic Spirituality:
Mystic tends to describe not so much a congregation-wide characteristic
as it does a subgroup within a larger congregational system. The majority tolerates this subgroup as an
unusual but harmless presence within the larger body. This subgroup is contemplative in their spirituality, taking it
very seriously and practicing it through classic spiritual disciplines. Listening and silence are key components of
their seeking after God. They seek
inward spiritual formation that requires a level of dedication and discipline
that few are willing to embrace. They
seek worship experiences in small group or retreat settings. At its best, this style fosters profound
growth in people. At its worst, it
generates an isolated group that is disconnected from the broader
community. This can lead to a
withdrawal from the world and an overly pietistic and private expression of
faith. People must maintain a healthy
balance between inward and outward expressions of faith.
Servant Spirituality: Congregations who embrace this style rally around the cry: “Faith in action.” Discipleship that results in ministry to the world is at the core
of this congregation’s life, and they believe that authentic faith “gets its
hands dirty.” This congregation is busy mobilizing people, helping them
discover their gifts, and encouraging them to share their resources. They have strong clarity of purpose.
Teaching focuses on obedience rather than on understanding. They would rather train people than
indoctrinate them. These churches are
concerned with their image in the community and are often a powerful witness to
the Gospel through their immersion in the community. At their best, these congregations push people to embody their
faith in concrete ways. At their worst,
they breed a type of “works righteousness.” They sometimes lack a strong
rationale for why they do what they do.
They must keep a strong theological imperative for their work in order
to maintain a balanced well-rounded faith.
Crusader Spirituality: Like servant spirituality, these congregations also have an
outward focus to their lives; but they are focused on a mission task and not
necessarily the needs of the world.
This mission task can be any number of things: a doctrinal emphasis or orientation; a denominational identity; a
social issue; a reactive posture to something in the broader culture; an
ideology; or a perceived injustice.
Congregational life coheres around one or more of these causes. The life of the church is narrowly focused
and all aspects of church life are a variation on a single theme. All resources are geared toward this one
task. Other orientations are not given
a hearing.
At their best, these congregations engage the broader world
in the public square and make their presence known in an unapologetic way. At their worst, these congregations can seem
very narrow and exclusive to those who do not share their singular
passion. They can end up alienating
perceived enemies and actual friends.
Conclusion: A congregation’s spirituality style
informs the church’s belief and practices.
It shapes worship and the expectations placed upon pastors and lay
people. It influences who feels welcome
and at home in the congregation and who does not.
Visitors are trying to discern: “Are these people like
me?” This is done more intuitively than
analytically, meaning we don’t realize we are doing it. People do this by listening to the language
we employ, identifying the music and liturgical style we use, and observing how
the members relate to one another and what they talk about. They look at the church’s programming and
role played by the pastor within the community.
You may look at all these styles and see something good in
each of them and say, “I like them all;” but no congregation can be all things
to all people. Some congregations are
our “type” and others simply are not.
Galindo concludes (pg. 113) that understanding the hidden spiritual style
of a congregation can help leaders and members appreciate that no congregation
is for everybody. He goes on to write
“the clearer a congregation is about its own hidden spiritual style, the better
it can serve its members and the more effectively it can move toward providing
a more balanced approach to worship, education, practices, and relationships
that address all of the components necessary to foster effectual faith in its
members.”
Think through how you experience your congregation and try
to uncover why it is your “type.” The
wisdom born of this exercise will better equip us to appreciate and strengthen
our fellowships. It will also guide us
as we seek to include others in our congregations.
Blessings,
Jim Kelsey
Executive Minister
