doctoral project

GO. DO. MAKE. REPEAT.

A LEADERSHIP PATHWAY

FOR BIG HOUSE CHURCH

A DOCTORAL PROJECT

SUBMITTED TO THE FACULTY OF THE

SCHOOL OF MISSION AND THEOLOGY

FULLER THEOLOGICAL SEMINARY

IN PARTIAL FULFILLMENT

OF THE REQUIREMENTS FOR THE DEGREE

DOCTOR OF MINISTRY

BY

TERRY ‘TY’ LEE VANHORN

MARCH 2024

Copyright© 2024 by Terry ‘Ty’ Lee VanHorn

All Rights Reserved

Abstract

This doctoral project aims to develop a leadership pathway curriculum for Small House Churches (SHCs) that will enable Big House Church (BHC) to train, equip, and deploy individuals to lead in their homes and Small House Church ministry effectively. The decentralized leadership structure of BHC aims to foster a desire in religious individuals to play an increased role in their spiritual and religious experiences, which aligns with the growing trend of individuals seeking a more active role in their spiritual journey. This project's fundamental assumption is that leadership opportunities within the church provide an excellent avenue for discipleship. Increasing those opportunities strengthens the individual, their household, and the church.

To establish a strong foundation for the leadership pathway curriculum, this project will critically examine the relevant literature on the impact of households, house churches, and familial responsibility on spiritual growth and effective discipleship. The proposed curriculum discusses the significance of how Jesus created leadership opportunities to disciple his first followers and the biblical teaching of the priesthood of all believers. The curriculum sessions explore both topics more deeply.

During the 2023-2024 academic year, a select group will utilize the developed curriculum to participate in a SHC experience. This pilot group will consist of individuals who attend or are connected to BHC. The author and participants of the SHC experience will evaluate the curriculum, and applicable feedback will be incorporated into the final version. An outline of Lesson Plan One and Sixteen are included as an appendix.

Content Reader: Dr. Kurt Fredrickson

Word Count: 253

Dedication

Dedicated to the one whose dedication has long inspired me,

my wife, Lisa

always have,

always will

Acknowledgments

I am incredibly grateful for my wife, Lisa. Her unwavering faith and tireless support have been instrumental in helping me check off a deeply satisfying bucket list item. I want to thank her for the numerous hours, days, and weeks she has spent assisting me in pursuing this shared goal. You make me a better man. Life together is reward enough, but this icing on the cake tastes sweet. You are the love of my life.

I am grateful to our eight children: Jordan, Seth, Sydney, Alayna, Payton, Kai, Dawson, and Emerson. Your contributions to this journey have been invaluable, whether through sharing your valuable insights, patiently enduring long processing sessions, or enduring the many days apart as we worked towards our goal. You are the inspiration behind everything I do. As I reflect on completing this project, I am reminded that while I may be unable to provide medical assistance in sudden emergencies, I can offer reassurance by saying, “Yes, there is a doctor on this plane.” Thank you for helping me make a forever difference in my temporary life. You are the multiplied joy of my life.

I am grateful to the entire Big House Church community for embarking on a journey of growth and change together. I want to acknowledge the support, encouragement, and dedication of those who embraced the challenge of starting a church committed to experimentation and flexibility. Their collective efforts have positively impacted each other's lives and helped create spaces where people can experience the welcome and freedom that the Gospel message brings. Your commitment to follow Jesus and change the world with the Gospel, one household at a time, has made my house a better home. Your partnership is a source of inspiration in my life.

Finally, I extend my heartfelt gratitude to the staff of Lanier Library, who have supported, partnered with, and made space for me throughout this journey. Your time, effort, expertise, hospitality, and encouragement have been invaluable and remain a blessing beyond recompense. Thank you for giving me a second home in this pursuit.

Table of Contents

Part One | Ministry Context

Introduction | A Path To Go, Do, Make, and Repeat

Chapter 1 | A New Church in a City Full of Churches

Part Two | Theological Reflection

Chapter 2 | Literature Review

Nothing New Under the Sun: A New Old Design

Chapter 3 | Theology Review

A Theology of Home and House Church Ministry

Part Three | Ministry Practice

Chapter 4 | Designing The Leadership Pathway

Chapter 5 | Implementation and Assessment

Table 1 Aggregate Score of Big House Church Evaluation

Table 2 Aggregate Score of Small House Church Evaluation

Table 3 Aggregate Score of Your House Evaluation

Table 4 | Enneagram Group Score for Type 5

Table 5 | Enneagram Group Score for Types 5, 6, 7 | Head Types

Table 6 Individual Self-Evaluation of Participants

Table 7 Aggregate Score of Their House Evaluation

Table 8 Aggregate Score of Leadership Pathway Experience

Appendix 1 | Lesson Plan One

Appendix 2 | Self Evaluation Form

Appendix 3 | Lesson 16 Outline

Appendix 4 | Discipleship Conversation

Bibliography

Part One

Ministry Context

Introduction

A Path To Go, Do, Make, and Repeat

      The Gospel of Matthew concludes with a scene where Jesus meets his chosen disciples on a mountain in Galilee. There, he imparts his final instructions before ascending into the heavens. He declares that all authority in heaven and on earth has been given to him and commands his followers to “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” This passage is widely known as the Great Commission. It outlines the actions Jesus expects from his disciples: to go, do, make, and repeat.

      The Great Commission assumes that Jesus' followers are active participants on the go in response to the actions required to fulfill this commission. The church is at its best when all partners actively follow Jesus' example, instructions, and commandments. In response, many followers of Jesus desire to be more than just church "goers"; they want to be “doers” taking an active role in their faith.

      In the planning phase of Big House Church, we identified a growing trend among religious individuals who seek a more participatory and engaging spiritual experience. In response to this desire, BHC developed a decentralized leadership structure that offers increased service and leadership opportunities. Choosing a decentralized structure presents the unique challenge of developing effective leadership training to help church partners discover, develop, and deploy their leadership skills to meet the increased need, especially within home and Small House Church ministries.

      While the desire for more hands-on involvement in church communities is rising, many traditional church structures limit their capacity to respond to this opportunity. Some churches impose stringent qualifications for serving, such as additional education, training, or lengthy internships. Others provide limited leadership opportunities due to a need for more meaningful roles within their larger congregational gatherings. In such cases, attendance at Sunday services often takes precedence over creating positions that require obedience, consistency, responsiveness, sacrifice, and prayerful dependence.

      However, BHC has recognized the unique potential within its decentralized leadership structure, which boasts unlimited gathering potential. However, more individuals are needed to be prepared to take on leadership roles despite the increase in opportunities. As a result, BHC’s leadership development process received greater attention as we assess how well we are making disciples. An essential part of this project explores the concept that serving others by assuming leadership responsibilities is a powerful avenue for discipleship. This exemplifies how teachers often experience the most growth when pressured to deliver valuable lessons, leadership, or presentations.

      The central aim of this project is to create a comprehensive Leadership Pathway curriculum that capitalizes on this concept and provides participants with genuine opportunities to experience its transformative effects. The curriculum is strategically designed to spotlight leadership and service opportunities in individuals' lives and encourage BHC partners to assume leadership roles, particularly within their home and Small House Church ministries. We will evaluate the curriculum's effectiveness in preparing participants to meet these leadership needs confidently.

      Designing a curriculum for leadership in the home and Small House Church ministries involves addressing the specific challenges that may arise within these contexts. The curriculum must facilitate self-awareness among church partners, enabling them to recognize their abilities and spiritual gifts. This shift empowers individuals to transition from passive church attendees to proactive contributors. This transformation resonates deeply with BHC's commitment to actively empowering our partners to participate in their church experiences.

      Developing a curriculum geared towards equipping partners to shoulder leadership roles within their spheres of influence not only resonates with our church's core mission to follow Jesus but also with the desired result of changing the world with the Gospel one household at a time. The transformation ripples through individuals, couples, homes, families, and entire neighborhoods when individuals embrace their areas for growth, identify opportunities to serve, and earnestly take charge of them. By laying down these effective pathways, BHC can confidently ensure that partners are equipped to lead and serve harmoniously with the church's core values, beliefs, and mission.

      This curriculum aims to be more than merely relevant; it is designed to be engaging and hands-on, equipping partners with practical skills and knowledge essential for their success. Beyond enhancing discipleship outcomes, this research seeks to underscore the pivotal role of active and meaningful participation within the church community. Such engagement is instrumental in fostering a vibrant and thriving congregation and ensuring that each partner actively contributes to the church's growth and development. The curriculum aims to empower every partner to become integral to the journey towards a more vital, connected congregation.

      This project underscores the importance of establishing an effective Leadership Pathway curriculum to support the implementation of BHC's decentralized leadership structure. While this structure presents numerous leadership opportunities, it also challenges preparing individuals to respond effectively to them. Distinct challenges inherent in home and Small House Church leadership roles are addressed throughout the pathway sessions.

      The curriculum's immersive and experiential approach empowers individuals with the indispensable skills and knowledge to thrive as dynamic, capable leaders. Providing practical and hands-on experiences equips them to navigate the complexities of leadership within the church context confidently. Through this comprehensive training, participants cultivate their personal growth and leadership acumen and contribute significantly to the congregation's vitality and vibrancy. As they embark on this transformative journey, they become the driving force behind a close-knit and flourishing church community, actively working towards realizing its shared mission to follow Jesus and positively impact the world, one household at a time, especially when taking those steps are difficult.

A Push Toward Responsibility and Leadership

      While at Toccoa Falls College in Georgia, I was unexpectedly thrown into the responsibility of preparing and delivering my first sermon to a congregation of my peers. As a new follower of Jesus and a student pursuing an early childhood education degree, I was surprised when a friend nominated me for the position of senior class chaplain during a student government election. Despite my lack of formal theological training, my name and more qualified candidates were written on the board. During the voting process, all nominees were required to leave the room. When we returned, I was shocked to see my name listed as the new senior class chaplain. This experience taught me valuable discipleship and leadership development lessons and is a foundational experience fueling this work.

      This doctoral project explores the effectiveness of such moments in developing discipleship and leadership skills. By examining experiences like mine at Toccoa Falls College and similar situations in the lives of others, the hope is to gain insight into how these moments can shape individuals and prepare them for leadership roles in their homes, communities, and the church. Ultimately, this project aims to develop a Leadership Pathway that re-creates such moments.

      The Leadership Pathway is intended to be utilized within a Small House Church (SHC) setting. The program offers numerous chances to engage with real-life scenarios that require leadership and responsibility. Before beginning the sessions, participants will agree to actively participate and commit to stretching themselves to grow and help one another. The shared goal is to assist each participant in discovering, developing, and ultimately utilizing their skills for the benefit of the Kingdom and those they are responsible for.

      This will capitalize on one of the other premises of this project: A real need, combined with an opportunity to meet that need, leads to dynamic leadership development. To illustrate this, imagine a person with no piloting skills sitting in the pilot's seat, with an air traffic controller guiding them through each step of landing the plane. This intense hands-on experience with real-world consequences turns static learning, gaining knowledge and information, into dynamic learning, the application of knowledge and information within an experience.

      Similarly, developing a leadership pathway that provides more opportunities to step into meaningful roles and practice those roles leads to a more dynamic discipleship experience. Using a Small House Church environment, the leadership pathway curriculum will be most effective in hands-on learning. To overcome the self-imposed limitation many people place upon themselves, creating an environment that celebrates one’s willingness to sit in the pilot’s seat is vital. The fear of crashing and burning keeps too many followers of Jesus from serving, sharing, witnessing, and praying, and it keeps them from going, doing, and making disciples who experience the thrill of hearing the Holy Spirit confidently leading them step by step toward a glorious and thrilling landing.

The Words We Use

      Defining several key terms will clarify their usage throughout the rest of this paper. Big House Church (BHC) refers to gathering the entire church body for worship, preaching, teaching, sharing communion, and celebrating baptism. This is also when we collectively declare our witness to our community that we are followers of Jesus gathered to praise Him and proclaim His Gospel.

      Small House Church (SHC) refers to our ministry's effort to light up neighborhoods in our community with a smaller group of participants. These smaller communities gather for fellowship, community, learning, celebration, outreach, and meeting one another’s needs. These informal and communal groups often meet in homes with one or two leading couples or individuals.

      Your House Church (YHC) refers to the primary ministry within the home; for individuals, it means taking responsibility for their spiritual growth and service. For married couples, it means prioritizing and practicing covenant commitments toward one another as an expression of the Gospel. For parents, it means engaged parenting and taking spiritual responsibility to raise children who hear and experience the Gospel within their home.

      When the Gospel is prioritized in Your House, it profoundly affects those within your home and those who gather with you for Small House Church. This, in turn, collectively multiplies the Gospel presence and experience when multiple Small House Churches gather together for Big House Church. This dramatically increases the Gospel's powerful witness to those who experience a BHC worship service.

      Their House represents those in our homes, neighborhoods, and communities who we hope to impact with the Gospel of Jesus Christ. All three ministry areas, Big, Small, and Your House, are uniquely equipped and strategically designed to reach people who haven’t heard the Gospel. Their House is equivalent to “all the world” in Jesus’s Great Commission.  One desired outcome from the Leadership Pathway is that participants will learn how they are shaped to respond to the many Their House opportunities in their immediate lives and take action to do so.

      The Leadership Pathway curriculum is the outcome of this doctoral project.  One purpose is to help individuals develop their leadership skills, enabling them to lead and serve in various roles effectively. It is designed to be used in a SHC experience, where participants intentionally seek an active and hands-on approach to discipleship.  Expectations are lowered and raised on the front end of the experience.

      Our decentralized leadership structure is designed to share and distribute leadership responsibilities and decision-making authority throughout our church body and in various ways. Godly leadership is needed in Your House, Small House, and Big House scenarios. It is also needed within employment and community opportunities. Combining our Leadership Pathway and BHC’s decentralized structure creates a dynamic discipleship experience.

Experiencing Jesus

      Someone with experience is never at the mercy of someone with a theory. I vividly remember the panic I felt upon reentering the classroom and seeing my name written next to the words Senior Class Chaplain on the board. I was surprised to learn what a student chaplain was and even more what a chaplain's role entailed. As soon as the meeting ended, I sought confirmation that I was expected to fill the position. I expressed my lack of training and knowledge, reiterating that I was an education major, not a ministry, missionary, or pastoral major. I ended my protest by suggesting they pick someone from the school of theology instead of me.

      However, all that was rejected because, as the presiding authority rebuffed, “the student body has decided.” Knowing I would be the senior class chaplain the following year, I spent my summer, motivated chiefly by the fear of crashing and burning, learning to fit that role best. It drove me to seek information and find mentors, increased my prayer life and Bible reading, and impacted how I lived as I accepted and embraced this daunting and fearful responsibility. These opportunities for leadership development are integrated into everyday life, especially within the context of the household, neighborhood, and church. God has designed our lives to be in relationship with others, and there are many natural opportunities to embrace responsibility. When one does step up to opportunities, one often experiences how God provides whatever we lack to accomplish whatever God asks. You can’t read this in a book or hear it in a lecture and learn it. This is gained only by experience.

      The Leadership Pathway includes sessions about how Jesus trained his disciples using similar methods. Initially, Jesus called his first disciples to follow him and learn from him how to spread the gospel and become "fishers of men." He taught them how to pray and interpret the Scriptures and demonstrated compassion, healing, listening, and exorcism. Then Jesus, numerous times, dispatched his disciples to implement what he taught them without any safety net. He assured them they were equipped enough to go by what they heard, saw, and experienced him do as they followed him. As they trusted Jesus’ assessment and stepped out obediently, something profound occurred within each disciple. This is explored more in the theological reviews of Chapter Three.

      Chapter Two reviews and informs how the first-century Christians continued Jesus’ pattern of discipleship as they lived in community with one another and taught each new believer to embrace their role in sharing the Gospel. Several experts on the early church are reviewed in this chapter regarding their understanding of how the early followers of Jesus used their homes and house churches to disciple, develop leaders, and spread the Gospel. The early church’s pragmatic selection of leaders and the necessary practice of a decentralized leadership structure have informed the Leadership Pathway's approach to developing today’s leaders.

      The curriculum also seeks to create scenarios to help participants learn to depend on the Holy Spirit for wisdom, guidance, direction, and empowerment. This was how Jesus taught his disciples, and it proved to be the fastest way to prepare them for his departure. As the disciples put into practice what they learned from Jesus, they saw that it worked, and they rejoiced. When Jesus spoke to them about his departure, he mentioned that it would benefit them because the Holy Spirit would come and help them continue to do the excellent work they were learning from him.

      From my unexpected and frankly laughable selection as a senior class chaplain, I learned the significance of seeking guidance and strength from the Holy Spirit. Initially, I was unaware that delivering sermons to the senior class student body was a requirement of the role. However, this expectation prompted me to rely on the Holy Spirit above all else. I had to learn to depend on God, lean into Spirit, and trust Him to work through me in His Kingdom. The Leadership Pathway aims to create or take advantage of comparable moments and encourage participants to rely on the Holy Spirit for fruitful ministry. Chapter 5 will assess how effectively the curriculum and planned experiences meet this objective.

Safe Landing or Crash Landing?

      To test the effectiveness of the curriculum and the exercises within, a pilot group of 16-22 individuals connected to or attending BHC will use the curriculum in a SHC experience during the 2023-2024 academic year. They will participate in a shortened 12-week Small House Church experience from September 2023 to December 2023. The selected sessions, designed experiences, and agreed participation will be evaluated and reported on in Chapter Five. Feedback from these participants will be used to refine the curriculum and ensure it meets the needs of those who use it.

      This project encourages spiritual development and effective discipleship among the BHC community. It aims to equip individuals with the essential tools to lead and serve confidently, creatively, and courageously. Many individuals in the church may not be accustomed to taking on responsibilities or leadership roles. The Leadership Pathway will provide them with the necessary support, opportunities, and empowerment to take responsibility for their spiritual growth and learn to follow in the footsteps of Jesus in their going, in their doing, and in their making of disciples.

Chapter 1

A New Church in a City Full of Churches

The Community and Context

of Big House Church

      Houston, Texas, has a rich history and a diverse population, ranking third among the most diverse cities in America. Its diversity includes various aspects such as race, social and economic status, and origins, including multiple faith communities. Houston's religious history dates back to its founding in 1836, with the arrival of two Methodist preachers, Thomas H. Baley and Isaac Strickland, who started conducting services in the city. Other denominations followed, making Houston home to various churches and religious organizations. Today, Houston is renowned for its religious diversity, with churches of different sizes and denominations throughout the city.

      While some say Houston has "a church on every corner," this statement speaks to the strong religious culture developed in the city over the years. Many Houstonians hold their faith in high regard and see their church as a vital part of their lives. Nevertheless, some question the necessity of new churches in a city with so many already. However, this church planter argues that, given the rapidly growing cityscape, which outpaces church growth, Houston needs more new churches, even if they are not structured to be built on street corners. One such church is Big House Church (BHC), planted in the fall of 2019 in one of Houston's expanding suburbs, Spring, Texas.

      Spring, Texas, a rapidly growing unincorporated community located in the northern part of Harris County just outside of Houston, presents an opportunity and a challenge for religious organizations due to its population growth, outpacing both church closures and new church growth. The community has a population of over 62,500 and is growing, with excellent schools, a diverse population, and thriving businesses. BHC recognizes its responsibility to meet the spiritual needs of this community and promote spiritual growth among those who call it home.

      Despite its family-friendly environment, Spring has its share of concerns. The community's crime rate is slightly higher than the national average. According to the latest available data from the website Citytistics, in 2020, Spring had a total of 901 reported violent crime incidents, a rate of 3.13 incidents per 1,000 residents. Property crime is also higher than the national average, with 5,356 reported incidents in 2020, translating to 18.58 incidents per 1,000 residents. Additionally, between 1985 and 2019, there were 19 reported murders in Spring, Texas.

      Despite these challenges, BHC is committed to serving the community and promoting spiritual growth. The church recognizes that meeting the spiritual needs of a diverse society requires a multifaceted approach. BHC offers family-friendly activities that appeal to many individuals, including children, teenagers, and adults. The church is committed to engaging with the community and building relationships that foster trust and goodwill. Through these efforts, BHC seeks to be a force for good in the community and a source of hope and inspiration.

      Spring, Texas, is characterized by a diverse religious climate, with a mix of Christian denominations and other religions in the community. Christianity is the dominant religion in Spring, with over 100 churches present, the largest Christian denomination being Evangelical Protestantism, followed by Catholicism and Mainline Protestantism. However, the community also has a growing number of non-Christian religious congregations, including Islam, Buddhism, and Judaism, reflecting the broader religious landscape of Texas.

      The growth of religious diversity in Spring has led to the emergence of interfaith dialogue and cooperation between different religious communities in the area. The spiritual and church affiliation statistics in Spring reveal a unique need among the community for meaningful involvement in religious experiences. Many seek a deeper connection with their faith and a more active role in their religious community. This allows BHC to provide a new church structure that meets this growing and unique desire.

Big House Church | Designed For This City

      Big House Church was established with a fresh approach to church, where each person is encouraged to take ownership of their spiritual journey and that of their faith community. This new structure offers a valuable framework for people to lead and serve in their homes and small groups, catering to the increasing demand for meaningful religious involvement. By adopting a house church model, individuals can experience a more personal and intimate setting for worship, learning, and fellowship, which benefits those who may feel hesitant or disconnected from traditional church settings.

      The house church model provides an excellent opportunity to identify potential leaders passionate about nurturing a culture of discipleship and community. By participating in small group meetings, these leaders will gain the necessary skills to facilitate discussions and mentor others in a more relational and intimate setting. The house church model also emphasizes outreach and evangelism by establishing neighborhood churches. As a result, BHC partners are encouraged to engage in community service projects, invite friends and neighbors into their homes, and actively participate in evangelism efforts to spread the word of Jesus to those who have yet to become familiar with His teachings.

      In his book The Forgotten Ways, Alan Hirsch highlights the importance of “missional-incarnational" living: intentionally living out one’s faith daily and engaging with the community.  Hirsch writes, “The missional impulse is thus inspired and informed by the mission of God, while the incarnational impulse draws deeply from the incarnation as its primary metaphor. Both are needed to form a genuinely biblical mission. In the stories of the remarkable Jesus movements, these impulses effectively join together to form a single approach-namely, the missional-incarnational impulse.” In the context of house churches, it involves a network of individuals intentionally building relationships with those in the community and looking for ways to serve and meet needs in the community. “Following the missional impulse, the message goes out; following the incarnational one, the message goes deep.”

      Finally, cultivating a culture of hospitality and openness within the house churches is crucial. This means creating a space where people feel welcomed and included, regardless of their background or beliefs. As Michael Frost expresses, "Hospitality is the hallmark of the Christian community... It is through our welcome, our love, and our service that the world will see that we are truly Christ's disciples.”

      Within our community context, a house church model can effectively reach the people of Spring, Texas. This will be done best by providing an intimate and relational environment for worship, learning, and fellowship, emphasizing outreach and evangelism, practicing missional-incarnational living, and cultivating a culture of hospitality and openness. By identifying passionate leaders and equipping them with the necessary skills, this model can bring about a more profound sense of community and spiritual growth for individuals seeking a meaningful connection with their faith, which is a welcomed aim considering the short history of BHC.

Out of the Ashes

      The birth of Big House Church came from the pain and tension within an established local church pastorate of seven years in the same city. The source of the stress was a divide between the old guard and new members. The old guard was unwilling to share or relinquish their long-held service and leadership positions with the newcomers, resulting in an untenable tension and fracture within the church. This kind of experience is the painful side of leadership. In his book bearing that title, author Jeff Irog offers keen insight into leadership. He emphasizes that conflict is inevitable in any organization, stating that leaders must be prepared to face battles whenever people come together to work.

      The conflict experienced within this particular church community also resulted from the rapid growth and turnover of the church, which outpaced the ability to assimilate new attendees into the church body. This created chaos and disorganization, making it difficult for the church to provide its members with a cohesive and meaningful religious experience. Inflexible church structures that do not align with the congregation's needs should be changed, and church leaders must be willing to adapt their system to meet the needs of the people they serve.

      Despite the efforts of some new members to bring change and adapt to the church's evolving needs, the elder leadership, longstanding staff, and a select group of influential members rejected their efforts. They felt they were losing the church they knew and their control. As a result, mistrust and resentment grew between the old members, new members, and church leadership. Seeking advice from other leaders within and outside the church was crucial for effective administration and proved to be a lifeline during this challenging time.

      The church leaders’ unwillingness to make difficult decisions, including letting go of coveted individuals and protected ministries, caused conflict and hindered the church's growth. Perhaps neither side recognized that the battle was not about winning or losing but finding a way to move forward that would be best for the entire church body. After many months embroiled in conflict and carefully considering the input from many well-informed mentors, we made the difficult decision to agree with the minority opinion that it would be best for the pastor and church to part ways.

      This delay is understandable, especially considering there was no thought about planting a new church, especially not in the same community as the previous one. My immediate desire was to literally and professionally move on from this negative experience and assess non-ministry options. Perhaps reentering the corporate world would improve my spiritual health and our family’s well-being. That move was thwarted when God prompted a previously mentioned wise counselor to email me to query about my next steps. His email included an invitation to consider applying for a residency with the Houston Church Planting Network (HCPN) and an even bolder plea for us to consider planting a new church in Spring, Texas.

Rekindling a First Love

      Being accepted and participating in the HCPN residency program was a turning point. After experiencing the problematic separation from the church that I believed had the potential to impact the Spring community, I felt lost and unsure of my next steps as a pastor. However, the residency program allowed me to rest, reflect, and rebuild my faith and vision of what a church could be if done well. Will Mancini's book Church Unique reminds us that clarity brings focus, and focus brings power which is precisely what the residency program provided me.

      During the year-long residency, the community played a significant role in shaping my experience. I was fortunate to be surrounded by individuals who shared my passion for church planting and making a positive impact in Houston. We faced similar challenges in determining our new churches' mission, vision, and strategy. Having a supportive group of people who understood my struggles was invaluable. This community provided a safe space to be vulnerable and honest about my doubts and fears. It also encouraged me to dream again about starting a new church that would address the shortcomings of past attempts to transform an established church into a community-focused and mission-driven movement.

      The training and education provided through the program were also crucial in equipping me with the tools necessary to turn my vision into a reality. The expert teachers and mentors available through the program had years of experience in church planting and leadership. They guided me in creating a vision and mission statement for a new church, as well as all the administrative tasks necessary to start a church. Mancini reminds us that "clarifying the unique DNA of a church is the starting point for all true and lasting change,” The residency program helped me do just that with Big House Church.

      The residency program was transformative, offering me invaluable hands-on experience collaborating with existing church plants throughout Houston. This practical exposure gave me a real-world perspective on the intricacies of church planting, enabling me to navigate the journey and avoid common pitfalls confidently. Most significantly, the program reignited my passion for creating opportunities for those distanced from God to encounter the message of Jesus, infusing my mission with a profound sense of purpose and direction.

      During the second half of the residency, I diligently refined my vision and carefully crafted a comprehensive plan to bring it to fruition. The unwavering support, extensive education, and rich practical experiences HCPN provided were indispensable in my recovery from the challenges of my previous church separation. The year-long residency culminated in the birth of Big House Church, if only in its conceptual form scribbled down on paper.

Words Create Worlds

      During some of our HCPN training sessions, we were guided by Will Mancini, a renowned expert in helping churches clarify their vision and chart a unified course to achieve their goals. On one memorable occasion, Will patiently led us through the maze of our convoluted, overly wordy descriptions of the future churches we wanted to start. He often nudged us back to the drawing board, encouraging us to dig deeper and find words that genuinely represented our unique vision rather than settling for generic phrases. Will had a challenging task, but he dropped a gem that stuck with me during that session: Words create worlds.

      In that enlightening moment, Will's words took root in my mind. They echoed as I painstakingly crafted and re-crafted the words, phrases, taglines, and statements that would vividly convey the church I envisioned planting. Once I had them just right, these words offered others a clear and captivating glimpse of the church's future form and potential to impact our community positively.

      Before our public launch date, I took this further and asked each core team partner two words that came to mind when they thought about the future Big House Church we were planting together. They were asked to pray and send their two words to me before our next planning meeting. During that time, I received two words from our thirty or more core team partners and ran them through a process to discern the two most shared words. The results revealed that two words were far and away the team's favorite words. The next time we met, I announced them to the team; freedom and welcome were internalized as our organizational and non-publicized guideposts.

      It's incredible how frequently we get feedback from our visitors about feeling welcomed and at ease in our church. Many of them express their relief at the positive experience and feel refreshed to be back in church after a long absence due to past negative encounters, creating some hurt in the church. At Big House, prioritizing and practicing the concepts of freedom and welcome has proven to be both healing and inspiring for many attendees.

      Our decentralized church structure is built upon the value of freedom and welcome. We believe freedom is necessary to empower our partners to lead and serve meaningfully. Without the ability to explore new avenues of leadership and service, our partners might feel constrained and disempowered. This could result in disengagement and a lack of commitment. At Big House Church, we promote freedom as a core value that informs our structure and culture. We intentionally encourage leadership and service to allow our partners to grow and flourish spiritually and create a community of freedom.

      Robert Banks writes a convincing argument for including Paul’s concept of freedom to understand Paul’s view of community.  “Paul uses the term eleutheria, freedom, or one of its cognates frequently throughout his writings, some twenty-nine times in all--only a little less often than soteria, salvation, and its allied terms. What is more, the notion of eleutheria carries over into his approach to community.” Banks lists the many ways responding to the Gospel frees an individual: it frees them from the compulsion to sin, from counting on one's good works or religious commitments, and from the domination of death and the influence of darkness.

      “So this freedom granted by God not only transfers men and women out of a broken relationship with God and a defective solidarity with others into a new community with God and others but also inclines them to live the kind of life that will extend and deepen that new community. The integral connection between freedom and community in Paul's thinking once again becomes transparently clear.” Freedom and welcome are meaningful experiences at Big House.

      Creating a welcoming and hospitable community requires the collective effort of all its partners. BHC's decentralized model empowers partners to embody hospitality towards others in our Big House gatherings and as a way of life. In our "Your House" approach to ministry, partners are encouraged to open their homes and welcome others in—especially the neighbors who live so close by but too often remain strangers. Fostering a welcoming and inclusive atmosphere in our homes and gatherings is vital to the church's growth and success.

      In his book The Training of the Twelve, A.B. Bruce notes that Jesus exemplified this kind of hospitality by accepting and welcoming people from all walks of life. Bruce describes Jesus as one who “…was always accessible to the lowliest and humblest." This openness, kindness, and welcome attracted people to Jesus back then and continues to draw people toward his followers today.

      At Big House Church, freedom and welcome go hand in hand. The church promotes an inclusive environment where partners can thrive and grow by empowering them with the freedom to pursue their passions. Encouraging hospitality and welcome also play a crucial role in promoting this sense of freedom. These two concepts are deeply ingrained in our church's structure and culture, enabling partners to serve meaningfully and create a sense of belonging for everyone. By emphasizing and integrating them into the church's design and culture, partners can serve meaningfully and build a thriving church community.

God’s Word Creates Our World

      Big House Church is a Bible-believing and Bible-teaching church. Our vision, mission, structure, and values are each founded in God’s word. This is discussed in much greater detail in chapters two and three. This section will briefly highlight passages that have greatly influenced our church DNA.

      In John 14, Jesus speaks profoundly about the essence of love, obedience, and the indispensable role of the Holy Spirit. His message resounds with a call for Christians to follow His commands driven by love for Him and to entrust the Holy Spirit with the guidance of their faith and relationships. Abiding in Him becomes the key to loving others as He loves us and spreading the transformative power of the Gospel throughout the world. These teachings of Jesus lay the very foundation of Big House Church, serving as the bedrock of a vibrant community of believers. It underscores a fundamental principle of Christian discipleship – that obedience to God is the cornerstone of following Jesus and nurturing a deep relationship with Him.

      Jesus promises the Father will send the Holy Spirit as a constant companion and guide. He reassures His disciples that the Holy Spirit will bring to their remembrance His teachings, aiding in understanding and practical application. This underscores the Holy Spirit's paramount role in the life of a believer and its pivotal contribution to building a solid church community. By relying on the Holy Spirit, Christians navigate their faith journey and the complexities of their relationships with others.

      Howard Snyder says, “The church must provide structures which are sufficiently informal and intimate to permit the freedom of the Spirit. There must be a sense of the unexpected and the unprogrammed when believers come together, the excitement of the unpredictable, freedom from set patterns and forms. Frequently in an informal and rather loosely structured gathering of believers, one finds a greater openness to God’s moving and thus a greater likelihood that the fellowship of the Holy Spirit will be experienced.” BHC places a high premium on experiences flowing out of unprogrammed time and leaving room for the Holy Spirit. Small House Church leaders are encouraged to hold plans loosely and focus on living out our faith in community. The commitment to guard and practice this unhurried time is a defining trait of the SHC communities, fostering a vibrant and spiritually rich environment.

In My Father’s House

      Jesus’ words in John 14:1-3 have powerfully influenced the church's approach to ministry and culture. In this passage, Jesus comforts his disciples and speaks of the Father's house, with many rooms that He is preparing for his followers. This image of a home that Jesus is preparing for his followers has become a central part of the church's DNA. The concept that the Father's house has enough room for all who respond to the Good News of Jesus has profoundly shaped the church's mission and vision.

      Big House Church strives to be a place of welcome, inclusion, and belonging, inviting all to come and find a home in Christ. Richard Gehring writes this regarding viewing church as a family. “This image of the familia Dei was Jesus' favorite most likely because it best communicated the theological essence of what Jesus was trying to impart. He wanted to gather together the new eschatological people of God, in which the love of God reigns just as it does in the intimate relationship between Jesus and the Father. What the family of God meant and how it differed from the ancient understanding of the oikos was illustrated by Jesus all the more clearly because he was often in or in front of the house of Peter as he taught on the subject. Everyone could see how he and the disciples lived together. Jesus not only spoke theoretically of this new family of God; he called real people together, and he ‘lived among them.’” Jesus' words created a world for Big House Church, where all are welcomed into the Father's house and given a place at the table. At Big House, we highly value treating everyone like family.

How We Built The House

      Overall, the Big House Church model is designed to help partners grow in their faith, build relationships with one another, and reach out to the community in meaningful ways. By dividing the church into smaller groups, partners can feel more connected and supported as they navigate their spiritual journey. This especially meets the desire to take more responsibility and experience more involvement with one’s faith. Each Small House Church increases the opportunities to lead, serve, and create those critical discipleship experiences of dynamic learning.

At the heart of Big House Church's DNA is a commitment to diversity and inclusivity. The church's core group includes a diverse mix of individuals from the community, representing a range of backgrounds, experiences, and perspectives. From homeschoolers to bikers, doctors to tattoo artists, every community member is welcomed and valued at BHC. This diversity has not only helped the church to look like the community it serves but has also fostered an environment of openness and acceptance, which is at the core of the church's mission.

Mission Matters

BHC's mission statement is the cornerstone of its identity and purpose. Crafted with care and deliberation, it clearly and concisely expresses the church's primary goal using the following fourteen words: Follow Jesus and change the world with the Gospel one household at a time. This statement didn't emerge by chance; instead, it was born from a profound sense of purpose and a shared vision.

Developing this mission statement began with deep prayer and a sincere quest for divine guidance. Church leaders sought to discern God's purpose for their community by carefully examining Scripture as they gathered to discuss their perspectives on the church's mission. Common themes naturally surfaced. With these shared insights, the leaders refined the statement, carefully selecting each word to capture the essence of their vision. They aimed for a message that would be simple, memorable, powerful, and profoundly meaningful.

The statement's first two words, Follow Jesus, underscore the church's fundamental belief in Jesus as the ultimate leader and guide. The phrase change the world with the Gospel mirrors the church's passionate commitment to spreading the Good News. The Gospel message can radically transform anyone who hears it, bringing about profound life change.  The closing phrase, one household at a time, highlights the church's dedication to forging personal connections and engaging in discipleship. It signifies the significance of building relationships and genuinely impacting the lives of individuals and families.

This mission statement is not just a set of words on paper; it's a compass that directs the church's actions and decisions. It aligns the church's values and priorities with its mission, ensuring that every endeavor contributes to its core purpose. Consequently, the mission-driven approach guides BHC's programs and outreach efforts, including support for local missions and social justice initiatives. In essence, BHC's commitment to diversity, inclusivity, and mission-driven ministry approach combine to make it a formidable force for positive change in the community. The church actively works towards creating a world that mirrors the love and compassion of Christ. As BHC community partners live out their faith and engage with their neighbors, they collectively contribute to fulfilling our mission.

Putting it All Together

Big House Church's structure and values provide a unique opportunity for those wanting to be involved in ministry and expand the Kingdom of God. The Big House, Small House, Your House, Their House model allows for a dynamic and flexible approach to ministry that can adapt to the needs and strengths of the community. By focusing on household-based ministry, BHC creates a space for people to be known and loved personally, which is essential for growth and discipleship. The emphasis on small groups and personal relationships allows for a deeper level of accountability and support, which helps people to grow in their faith and become effective ministers of the Gospel.

The focus on welcoming and freedom also creates an environment where people feel safe to explore their faith and ask questions without fear of judgment or rejection. This openness and inclusivity make BHC an attractive community for people who might not feel comfortable in more traditional church settings. Moreover, the emphasis on personal responsibility and empowerment creates opportunities for people to use their unique gifts and talents to serve the community and further the Kingdom of God. The BHC mission statement, Follow Jesus and change the world with the Gospel one household at a time, is not just a catchy slogan but a call to action for every partner of BHC to be actively engaged in ministry.

As BHC continues to grow and expand, the focus on household-based ministry and personal relationships will remain at the core of its values. This approach provides a framework for Kingdom-effective ministry that can adapt and respond to the community's needs while remaining true to the Gospel message of love, grace, and transformation. The church is supposed to be a community of believers who are actively involved in the church's work. However, many churches have structures that limit opportunities for members to serve in meaningful ways, resulting in missed discipleship opportunities. This chapter discusses the growing desire among people to participate in their church life rather than attend or watch from the sidelines.

Jesus called His first followers and discipled them as they witnessed His ministry. He often sent them out to do what they had seen Him do. In other words, they were active participants in His ministry, not passive observers. The challenge for modern churches is to provide opportunities for their members to be active participants in the church's life. Big House Church was born from the limitations of tightly held leadership power and positions. Thus, BHC is designed to increase leadership and service opportunities within its decentralized model of Big House (large gatherings), Small House (small group ministry), Your House (home ministry), and Their House (evangelism). BHC aims to provide a structure that allows people to lead and serve others meaningfully.

One of the challenges of leadership in any organization is identifying and developing future leaders. BHC recognizes the need for more leaders to meet the increasing demand for service opportunities. This doctoral project will create a leadership pathway that helps participants discover their responsibilities, spiritual gifts, and personal makeup. Self-evaluation tools allow them to track their continued spiritual growth. The church must provide a space for everyone to participate, regardless of their spiritual gifts or background. The consistent diversity of church and religious backgrounds among the partners of BHC demands a curriculum designed to invoke action from the mature follower of Jesus to the newest believer. BHC has attracted a great mix of attendees, many of whom share a desire to be actively involved in the church. This curriculum and experience will be one of the tools enabling and empowering them to do so.

Big House Church's values are exemplified in its decentralized model that promotes active participation and service opportunities through various ministries. The church's diverse demographics include individuals who may not have grown up in a church or who have limited exposure to the Christian faith. To encourage growth in these new believers and move them to become active followers of Jesus, BHC places significant emphasis on discipleship and equipping individuals with the tools to take responsibility for their spiritual lives.

Through a culture of intentional discipleship, BHC aims to create an environment where all partners can thrive and grow in their faith. This approach reflects the church's commitment to providing a safe and welcoming space where everyone can belong, regardless of their background or beliefs. A phrase accepted and heard around BHC is Sometimes you have to belong before you believe. As a result, BHC has become a vital ministry in the community, responding to the increasing desire for people to be actively involved in the church and to make a meaningful impact in the world.

One of the challenges of the decentralized model is the need for more leaders to meet the demand for service opportunities. This challenge led to the objective of creating a leadership pathway to help identify and develop future leaders. The aim is to create a path that is open and available to the diverse mix of church partners who have found a home at Big House Church. This involves teaching them to be more engaged in their spiritual journey and take responsibility for their spiritual life and ministry participation meant to impact and serve others.

Conclusion

In conclusion, creating a practical leadership pathway will help Big House Church grow as a Kingdom-effective ministry and enable its partners to grow in their faith and discover their gifts and talents. With the guidance and support provided by this pathway, BHC partners can use their abilities to serve the community and make a difference in the world with the Gospel. As the church continues to empower its partners to become leaders, it will undoubtedly continue to positively impact the lives of those within the community and beyond. The leadership pathway will serve as a vital tool in ensuring that the values of Big House Church are upheld and that its mission to reach and transform lives is wholeheartedly pursued and fulfilled.

Part Two

Theological Reflection

Chapter 2

Literature Review

Nothing New Under the SuN:

A New Old Design

In the ever-evolving landscape of contemporary Christianity, there's a constant quest for new and engaging ways of 'doing church.' Some blend time-honored beliefs with fresh theology, innovation, or popular culture to attract more followers. Others entirely discard tradition to create something they market as altogether new. Church planters, when starting a new church, must consider these factors and look to scripture for guidance.

The Big House Church (BHC) leadership team approached this challenge prayerfully and thoughtfully. We teetered upon that fulcrum until God faithfully answered. From this period of reflection and prayer, a simple yet profound directive emerged to structure BHC using eight words to represent the four pillars of ministry priority. Big House Church revolves around four distinct areas of focus: Big House, Small House, Your House, and Their House.

These four-word pairs are more than BHC’s unique nomenclature. These memorable terms might sound catchy or novel, but they have deep roots in Christian tradition. In this chapter, we'll explore each area of ministry and review the influential experts whose work reveals the historical origins and traditional roles these terms have played in the church. It underscores the notion that, in the realm of ecclesiastical traditions, there is nothing new under the sun. This sense of continuity with the past gives us confidence in the present. However, BHC is not just looking backward.

Looking into the future of Christianity and the church's role in shaping it, authors Alan Hirsch and Michael Frost provide thoughtful challenges to church leaders who might only be looking back for their church structure and practices. Their book The Shape of Things to Come argues that the church should move away from its traditional institutional model and adopt a more missional and organic approach to ministry. They point out that many churches have become too inwardly focused and institutionalized, suggesting that an outward focus would be more effective in engaging and serving the surrounding communities. Their emphasis on the need for churches to be adaptable and flexible in their structures and methods is essential to successfully connecting with a constantly evolving culture.

“In many ways, the shift from the inherited Christendom mode to a predominantly missional mode of church is the biggest challenge facing the church since the Reformation. We are, whether we like it or not, living in what is rightly called a post-Christendom, post-Christian, postmodern world. We cannot assume that the ideas formulated in completely different historical contexts and conditions are equal to the complexities of the increasingly unstable, globally embraced world in which we must render our particular witness to Jesus. We must simply accept that what got us here is not going to get us there.”

Howard Snyder agrees with this assessment in his book The Problem of Wineskins. He adds that the traditional structure of the church has become rigid and inflexible, hindering its ability to adapt to changing times and contexts. He proposes that the church rethink its system and return to a more organic, flexible form that allows for developing new and creative expressions of ministry.

Snyder writes, “The church today does not lack proposals for renewal, of course. But most of these suggestions are either heretical or insufficiently radical. They are heretical: They scrap the biblical gospel for something more “relevant.” Or they are not radical enough: They try to hold on to too much existing church tradition, organization, and structure. Most programs for renewal from evangelical authors fall into the latter category, with a few notable exceptions.”

Big House Church wants to be one of those exceptions. We aim to inspire Christians to move beyond passively consuming church services towards becoming active and responsible followers of Jesus who genuinely embody what it means to be part of a church community. We believe reflecting on the past, present, and future is essential to achieve this. This chapter will explore the insights of renowned experts such as Julia and Robert Banks, Roger Gehring, Alan Hirsch, and Michael Frost, among others. Through this exploration, we'll discover how households have played a crucial role in the development of Christianity throughout history.

Many esteemed scholars have written about the first-century church's design, mission, history, and best practices. By delving into these scholarly works, we can give voice to the experts and validate BHC's "new old" design. By examining how early Christians utilized their homes and how house churches facilitated the church's growth, we can gain valuable insight into BHC's distinct terminology and practices. This approach allows us to uncover these words' historical and theological foundations.

This review examines the significance of Big House, Small House, Your House, and Their House in BHC's functional design. Early Christian communities were recognized for their devotion, simplicity, and communal worship, serving as a spiritual growth and fellowship model. By analyzing the works of various scholars, theologians, and experts, I aim to uncover the distinct meanings that each expression conveys and highlight their importance in the Leadership Pathway curriculum. We begin with the cornerstone of these four phrases: Your House.

What Happens in Your House,

Does Not Stay in Your House

Your House plays a pivotal role within the BHC framework. It is essential to grasp that the impact of actions within an individual's home extends far beyond the confines of that household. In recognizing Your House as a top priority, BHC acknowledges its vital position as the cornerstone supporting the other three areas of ministry focus. The choices and activities within one's home resonate throughout the other three domains.

The extraordinary potential for Gospel influence lies in the seemingly ordinary moments of home life. The transformative essence of the Gospel should not merely be a concept but a palpable and firsthand experience for every resident beneath that roof. Within the household, theological concepts like conversion, sanctification, spiritual disciplines, stewardship, discipleship, and the profound practice of communing with the Living God in the routines of daily existence come to life.

The First Century Household | That Was Then

Roger Gehring's extensive research on first-century household structures in the context of early Christianity provides profound insights into the historical and literary relevance of households in shaping and expanding the early Christian church. His book, House Church and Mission: The Importance of Household Structures in Early Christianity, is a valuable resource for understanding the significance of the first-century household.

Gehring's work accentuates the central role of the oikos in the ancient world, transcending its mere translation as household. The oikos held fundamental importance within society and the economy during that era, representing the foundational social and economic unit in the ancient world and various pre-industrial sedentary cultures. The oikos impacted individual households and formed an essential building block for society. Relationships and interactions between individuals often stemmed from their affiliation with a specific oikos, contributing to the broader societal structure. It was more than a dwelling place; it was "home."

The ancient oikos comprised a complex network of relationships that extended beyond cohabitation. "Scarcely anything determined daily life more than the oikos with its network of relationships. It was an all-encompassing social structure with legal, economic, and biological implications. By belonging to an oikos, each individual gained a sense of identity within society as a whole; it provided them an 'inside' and an ‘outside,' thus defining social structure and status.”

In addition to the oikos, Howard Snyder introduces a similar social construct: “In first-century Greco-Roman culture, a koinonia was a voluntary partnership or association for mutual support and common tasks. The first Christians adapted this social form for Gospel purposes, becoming the koinonia of the Spirit” for Gospel purposes. This adaptation reflects the ingenuity of the early Christian community in integrating elements from their culture into their Gospel mission.

Gehring's examination of first-century households challenges the modern understanding of families, which typically revolves around parents and children, whether related by blood or adoption. In antiquity, households were more expansive entities, encompassing individuals who shared a common dwelling, financial resources, and daily responsibilities. This inclusive group extended beyond immediate and extended family members to include enslaved individuals and other dependents, often under the guidance of a central figure, typically a patriarchal or matriarchal leader.

The historical context indicates that the first-century household formed the foundational element of early Christian church life, offering a natural context for evangelism and discipleship. House churches, as extensions of households, provided accessible, flexible, and culturally relevant settings for worship, instruction, and community. This approach starkly contrasted with the institutionalized forms of religion dominating the public sphere, making the household and house churches instrumental in the early church's mission strategy.

Gehring's research significantly contributes to contextualizing the use of house churches within the social and cultural norms of the first century. His work delves into the evidence surrounding home churches in the New Testament. It offers valuable insights into the pivotal role of households and house churches in the early church's growth. This research initiates critical discussions regarding the nature of the "church" and how the concept of house churches can inform contemporary outreach efforts.

Gehring does acknowledge that the household structure of the first century was vastly different from that of modern times. Therefore, the application of household structures in contemporary church contexts may differ. The household was a vital social institution in the ancient world, but its nature and function differed from the modern nuclear family. In the first century, households were more extended and multi-generational, with larger family units living together. In contrast, modern homes tend to be smaller and nuclear, with fewer family members living together.

Recognizing the early church's reliance on households and house churches underscores their historical significance and relevance for modern Christian practice. Their profound impact on the growth and expansion of the Christian faith holds valuable lessons for those seeking to continue to make such progress. Big House Church endeavors to take the best of what is learned from the successes of the early church and apply them in today’s church context.

Your House Church | A Place To Live

Jesus' profound choice to live among his disciples and teach them the ways of love and service exemplifies the immense power and significance of the home. His closest followers witnessed what his commitment to his mission looked like in his everyday life. In such a context, one’s faith and witness become very clear.  It is heartening to witness a growing interest within the church in comprehending the pivotal role of the home in its broader mission.

Joel Comiskey eloquently captures Jesus' approach: “Jesus didn't simply gather them once a week for a ‘discipleship class.’ He lived with them, shared financial resources, and taught them about kingdom values. He didn't only instruct his disciples about how to pray but asked them to accompany him to prayer meetings, so they could see him praying. When the disciples finally asked him what he was doing, he seized upon the opportunity to teach them about prayer (Luke 11:1-4). The disciples learned while doing, but they were also guided to carefully reflect on what they did.”

Robert and Julia Banks echo this sentiment.  They stress the imperative of integrating faith into everyday life throughout their writings and particularly highlighting the modern-day relevance of the home as the cornerstone of the Christian community. Their work accentuates the necessity of forging an effective leadership pathway and nurturing an environment where believers can flourish in their faith and actively serve the community. 

The Banks assert that the home offers a distinctive backdrop for the lived experience of faith and that today's churches can glean valuable lessons from the early church's utilization of house churches to foster a vibrant, engaged community of believers. Their exploration and exposition of the home as a central pillar of the Christian community are steeped in biblical wisdom and theological grounding. These insights harmonize perfectly with BHC's core belief that the home is where the Gospel's transformative power can have the most profound, visible, and tangible impact on those dwelling there.

In his influential work, Roger Gehring similarly emphasizes that households were the crucible where "the gospel message was integrated into daily life, and where the social structures of the household reinforced and supported the values of the Christian faith.” Both authors underscore that the home provides a fertile ground for spiritual growth, self-discovery, and service to family, church, and community. Families wield immense potential to affect substantial change within the church and the world.

Alan Hirsch draws from the rich tapestry of biblical narratives.  He cites figures like Abraham, Moses, and David to illustrate how families can be catalysts for transformative change in fulfilling God's divine mission. Embracing Hirsch's perspectives allows the modern church to reframe its perception of families, recognizing their pivotal role as vital arenas for missional engagement, discipleship, and the cultivation of steadfast faith communities.

He aptly reminds us, “Just as the Father sent Jesus, so too we are to go. Because we follow in the way and the pattern of Jesus, we must fundamentally commit to the missional-incarnational approach to mission. And as strange as it sounds at first, we can say that while only Jesus is the true incarnation of God, we all can, and indeed must, become incarnations (embodiments) of Jesus.”

This lesson is invaluable for contemporary Christians often grappling with practical ways to connect with those outside their church circles. Perhaps Gehring helps point out the most pragmatic and helpful answer: inviting those outside the church into one's home.  These voices offer a profound perspective on the historical role of homes in Christendom, alongside invaluable counsel on translating these timeless principles into contemporary contexts. Julia Banks underscores the family's role as a microcosm of the church, underscoring the home's profound importance in shaping spiritual formation.

The Old Testament contains poignant stories underscoring the importance of assuming responsibility within the household to prevent darkness from encroaching. Take, for instance, the somber narrative of Eli and his sons, a cautionary tale born from Eli's neglect of his divine duty to nurture godly offspring. Eli's failure is a stark reminder of the criticality of intentional discipleship and the centrality of family in upholding God's commandments. These admonishments are profound and demand our utmost attention.

Your House strongly emphasizes developing servant and leadership qualities within one's home before assuming roles within Small House or Big House gatherings. Neglect, ignorance, or reluctance to serve within the household raises red flags for anyone seeking leadership positions at BHC. This also allows both a vetting process and a discipleship opportunity when assessing an individual’s qualifications.

Your House Church | A Place to Learn

The home is not just a place for shelter and sustenance; it's the very stage where faith finds its expression and takes shape. Within this sacred space, the household becomes a crucible for spiritual formation, a nurturing ground for Christian discipleship. Discipleship within the home is best acquired through observation rather than formal instruction. At Big House, the adage goes: "Your faith in Jesus should look like something in your everyday life.”

At BHC, the Your House program emphasizes the importance of the home as a space where both private and public life intersect and where Christian values can be demonstrated through daily actions. While in public, we often hear what others profess to believe, but it is within the private realm of our homes where we can observe and experience true beliefs in action. It is the responsibility of those within the home to take advantage of this reality and engage in transformative discipleship. This is best achieved by being authentic and true to oneself in everyday life.

The Leadership Pathway curriculum aims to unlock the full potential of Your House for spiritual growth. It emphasizes the importance of aligning one's private and public persona. Gehring highlights the crucial role of fathers as heads of households. The early Christian household structure served as a model for the organization of the early church, with the father's authority and leadership at the center. Fathers have a unique opportunity to partner with their wives in this endeavor and prioritize their home as a sacred space to both experience Jesus and become more like Him.

In their book, The Church Comes Home, the Banks provide guidance on leveraging the household for discipleship. They advocate that the home should be seen not only as a place for personal growth but also as a training ground for Christian service. It's where children learn the intricacies of building relationships, resolving conflicts, and extending forgiveness. By making the home the epicenter of discipleship, both families and individuals can deepen their connections with God and with each other.

Robert and Julia Banks highlight the family as a crucial aspect of both discipleship and evangelism. They view house churches as a revival of an ancient Christian community that has the ability to change lives. This perspective aligns with the teachings of Big House, which emphasize the significance of familial instruction in developing leadership and service skills. When faith is integrated into one's actions, words, and encounters, it can have an impact beyond the walls of the home.

According to the Banks, families and individuals should utilize their distinct gifts to aid others, with the family unit at the center of discipleship and evangelism. Hospitality plays a crucial role in teaching and nurturing the Christian faith. By promoting values such as love and care within the home, individuals can better reflect the character of Christ. Families that prioritize these values can significantly enrich their church community.

Joel Comiskey, in his work 2000 Years of Small Groups, delves extensively into the historical utilization of small groups, homes, and house churches by the Christian church. Comiskey asserts that Jesus intentionally chose the home as his operational base to infuse the ordinary family network with a new vision of love and sacrifice. By living among his disciples in houses, he practically demonstrated how to love and serve one another. Christ's teachings on true greatness, often using children as examples, unfolded in the context of a household setting. He desired his disciples to perceive servanthood as the central leadership style and childlike dependence as the guiding light.

Joel Comiskey further elaborates that Jesus deliberately selected the home as his operational base to create a new spiritual family. He believed that by transforming people within their living environments, essential character values could be tangibly displayed. The home, where the watchful eyes of family members scrutinize our every action, thus becomes a crucible for modeling Christ-like behavior within familial relationships—an indispensable facet of discipleship.

Alan Hirsch strongly agrees with Banks, Gehring, and Comiskey and believes that the home plays a crucial part in fostering spiritual growth and discipleship. He highlights that the home provides a nurturing setting for molding disciples, especially children, and for cultivating upcoming leaders. Hirsch urges families to take back their central role as the main influencers in discipleship. He recommends purposeful habits and routines that instill a missional perspective within the household. This transformative process involves embodying Christian principles, participating in prayer and worship, and actively joining in God's mission as a united family.

Your House Church | A Place to Light Up

A marriage counselor once posed a question of profound significance, which I've consistently revisited to assess my relationship with my wife. The poignant query was this: "Does the room light up for your wife when you enter or when you leave?” The ideal response, of course, is that it illuminates upon my arrival. However, I admit that over our three-decade-long marriage, there were probably a few moments when my presence failed to brighten the room until I departed.

Jesus told his disciples they were “the light of the world.” He compares believers to a city on a hill, conspicuous to all, and likens them to a lamp on a stand, radiating light throughout the house and shining bright enough for others to see from outside the home. Jesus tells them that when they shine brightly, they call attention to the good work that God is doing, and it brings God glory (Matthew 5:14-16).

One of the pivotal outcomes of our Leadership Pathway is to instill within participants a profound sense of their divine calling to illuminate their homes and neighborhoods with their Christian witness. At BHC, our Your House ministry offers multiple avenues for individuals to discern how God is actively brightening their lives while identifying areas where they need to turn up the Gospel light. It is important to note that BHC’s use of Your House includes the individual as the Temple of the Holy Spirit and the people who live together. In other words, it matters what happens in one’s heart and in one’s home, because what happens inward impacts things outward.

The early champions of the Gospel stood out, not only as believers but as beacons within their homes, exuding a profound love for one another. Gehring's words underscore this reality: "In house churches, it was possible for both Christians and non-Christians to experience the safety and security of the familia Dei. Closely connected with this was early Christian brotherly love, which was able to unite radically different social groups into one community.”

In The Forgotten Ways, Alan Hirsch accentuates that the family unit constitutes a missional community within the broader church. He contends that the family, intertwined with real-life experiences, represents the original and most potent breeding ground for discipleship and leadership to take root. Within the sanctuary of their homes, believers can share their faith with friends and neighbors while extending their reach to the broader community through acts of hospitality and service. The light that begins within the home naturally extends its radiance to the neighborhood.

Roger Gehring writes, “With the catchword "hospitality" we are reminded of yet another benefit of the ancient oikos for mission. The early Christian houses and house churches were places where Christian hospitality was practiced by and for Christians and non-Christians alike in a very concrete way.” The household, then, becomes a channel for social outreach and a stage for witnessing the gospel in action. The New Testament frequently references the church as a household or family. This familial setting nurtured the nascent Christian faith, enabling it to flourish while remaining true to the Gospel's essence and responsive to diverse cultural contexts.

Hirsch conveys the missional-incarnational approach, inviting Christians to allow Jesus to lead them and discover the Kingdom's expansion. He writes, “In its simplest form, following the missional-incarnational impulse will mean allowing Jesus to lead us into the marketplaces, the third places, and the homes of the various people in our lives, and there teach us how we ought to engage in ways that are truly Christlike. He will teach us how to become redemptive, incarnated expressions of the gospel in every nook and cranny of our culture.”

Hirsch's ideas rekindle an often-overlooked perspective on the family's pivotal role in mission work. Each family member is a potential conduit to the community and multiplies the relationship metric. He challenges the notion that mission work rests solely on the shoulders of institutionalized structures, emphasizing the unique potency of families in realizing God's redemptive plans, as exemplified in the Old Testament.

At BHC, we've wholeheartedly embraced insights from authorities like Gehring, Hirsch, and the Banks. Our Leadership Pathway curriculum is deeply rooted in the art of hospitality, fervently advocating the practice of inviting neighbors into our homes to share a meal. In preparation for these moments of shared hospitality, our curriculum underscores the significance of knowing our neighbors by name, prioritizing opportunities for interaction, and maintaining a habit of regular prayer on their behalf. Through these deliberate actions, we hope to illuminate hearts, homes, and neighborhoods, blessing those closest to us and those living in the vicinity.

Your House Church | Conclusion

This section has highlighted the important role that Christian households have played in the life of the church, and their impact has been significant from the very start. The insights shared by scholarly experts who emphasize the potential for families to influence their communities positively have provided valuable academic support, theological reasoning, biblical wisdom, and practical advice, all of which have helped shape BHC's Your House ministry. A significant portion of BHC’s Leadership Pathway seeks to empower individuals and families to be agents of God's transformative grace within their homes, believing that what happens in Your House does not stay in Your House.

Small House Church: Better Together

Being faithful in leading, serving, and growing within Your House holds significant importance when households come together to form a Small House Church. At BHC, we highly value and prioritize using Small House churches, much like the first-century church's tradition of bringing households together. This household structure greatly influenced the development of early Christian ethics, the emergence of leadership structures, and the early church's growth.

A Small House Church is a gathering of people who meet regularly in someone's home for worship, prayer, bible study, and fellowship. These intimate settings provide a conducive environment for believers to explore and grow in their faith and share it with others. These close-knit settings promote personal spiritual development and community bonding, while the decentralized structure allows many to learn how to serve and lead.

A review of scholarship and practitioner expertise examines how the early followers of Jesus used house churches and how they structured them to support the discipleship process in each home. By organizing things effectively and practically, individuals could explore and develop their unique abilities within the community. We will also examine the benefits of working with other believers and how this helped spread the Gospel. This section offers a comprehensive overview of house churches' historical significance and enduring impact on the Christian faith, a legacy wisely continued in BHC’s Small House focus.

Jesus Had a Small House

In the Gospels narrative, Capernaum emerges as a significant focal point in the life and ministry of Jesus. It becomes evident that upon commencing his public mission, Capernaum became Jesus' preferred residence. This town served as the backdrop for many of the pivotal events in his ministry, almost as if the story of his life continually circled back to Capernaum.

In a somewhat serendipitous fashion, Peter, one of Jesus' closest disciples, offered his home as a base for Jesus to operate from, primarily to reach the community surrounding his dwelling with the transformative message of the Gospel. Notably, this predates the insights of modern scholars like Robert and Julia Banks, who have dedicated their careers to studying family, home, and community dynamics. They propose that establishing a home church is one of the most effective ways to utilize one's household for discipleship. Peter, however, made his home available to Jesus without fully comprehending the significance of his actions.

Roger Gehring's writings provide insightful analysis of how Jesus utilized houses during his three years of public ministry. According to Gehring, “During his itinerant ministry in Galilee, the house of Peter in Capernaum appears to have been the temporary residence of Jesus as well as the base and center of operations for his missional outreach. We can also assume that it was a place for Jesus and his disciples to cultivate their personal domestic faith life (e.g., prayer, fellowship, spiritual formation). It served also as a meeting room and a place of healing and instruction.”

According to Gehring's research, Peter's house in Capernaum could be seen as a house church prototype with all the essential elements of prayer, fellowship, and missional and instructional proclamation. This concept aligns with Joel Comiskey's perspective, which also acknowledges the existence of a house church base in Jesus' ministry. Luke 4:38-40 narrates Jesus' departure from the synagogue to Simon's home, where he performed miraculous healings.

This household served as a base for Jesus' ministry and formed a network of evangelistic contacts, extending to friends and family. Gehring describes their life inside Peter’s home, “Not only did Peter and Andrew live there, but a network of evangelistic contacts grew from that home, including friends of the family. Peter’s house was likely where Jesus and his disciples could pray, enjoy community, and develop spiritually. It also served as a meeting room and place of healing and instruction. You might even call it the first model house church.”

Gehring's research affirms that Jesus employed a missional strategy to identify a house and a household willing to embrace his kingdom message. Utilizing these homes as social and material foundations, he and his disciples aimed to impact the entirety of Capernaum and its surroundings. This was achieved systematically, involving visits to houses and villages within and beyond the "evangelical triangle.”

Moreover, Gehring challenges prevailing scholarly notions that Jesus exclusively taught in synagogues or open spaces, overlooking that many synagogues were housed within residences. Additionally, considerations of the increasing persecution towards the end of Jesus' public ministry imply that he may have resorted to teaching in private homes to evade unnecessary public scrutiny.  “Houses also served as bases of operations and meeting places for prayer, table fellowship, and teaching in the missional outreach of Jesus' disciples.”

In essence, Jesus' Small House Church in Capernaum is an exemplary model for contemporary discipleship within the household setting.  It reflects the profound influence of domestic faith life, community bonding, and missional outreach that can be harnessed within the intimate confines of one's home. This practice in Jesus' ministry laid the groundwork for the early Christian church, which followed in his footsteps.

Small House Church | That Was Then

The emergence of house churches in the first century holds profound historical and ecclesiological significance. These gatherings, rooted in the earliest Christian communities, played a pivotal role in shaping the growth and expansion of the early church. In this section, we will explore the development and characteristics of these house churches, drawing insights from the works of scholars like Roger Gehring, who has provided valuable perspectives on the importance of household structures in early Christianity.

In the Greco-Roman world, households served as the basic social and economic units, encompassing extended family members, enslaved individuals, and other dependents, functioning as hubs for social interaction, economic activities, and religious expression. This unique sociocultural context made households natural settings for disseminating the gospel message. Aware of the potential of these household gatherings, early Christians found them conducive to sharing their faith and nurturing new converts discreetly.

The Book of Acts provides a historical account of the birth and growth of the early church. It chronicles the journeys of the apostles and the spread of Christianity throughout the Roman Empire. During these formative years, early Christians significantly impacted their expanding world by predominantly congregating in private homes, using these house churches as centers for discipleship, equipping, and growth. As the early Christian movement was not officially recognized, households offered a safe space for believers to assemble without attracting unwanted attention.

Going beyond some of the earliest gatherings in private homes, Gehring’s analysis of the Christian context in Jerusalem shows that “houses were used for assembly, community formation and fellowship, prayer, teaching, and the celebration of the Lord's Supper. It is legitimate here to speak of house churches as churches in the full sense, as all of the ecclesiological elements that constitute the church are observable. The house churches enabled the celebration of a specifically Christian worship service.” Christians gathered in the temple for prayer, the teaching of God's word, and the gospel proclamation. Still, within households, the unique celebration of the Lord's Supper took place. This practice continued in Antioch and throughout all phases of the Pauline missionary efforts.

One significant aspect highlighted by Gehring is the emphasis on community, hospitality, and shared life within these house churches. Acts 2:42-47 provides a snapshot of an early Christian worship service, describing the primitive church in Jerusalem that gathered in houses for teachings, fellowship, breaking bread, and prayer. House churches allowed for the celebration of the Lord's Supper, a practice intimately tied to the Christian faith, all of which became common in such gatherings.

Gehring's work moves toward the need to provide a working definition for house churches, so he lists several characteristics of house churches. These definitions are neither exhaustive nor rigid, and Gehring affirms that most scholars would agree with these criteria. Gehring lists three essential elements of House Church:

1. A group exists that has developed its own religious life, including regular gatherings for worship.

2. The content of these regular gatherings for worship includes evangelistic and instructional proclamation, the celebration of baptism and communion, prayer, and fellowship.

3. Elements such as (unclearly defined) organizational structures can be considered further indications of a house church in the full sense. The more these elements are evident in the gatherings of a certain group, the more certain we can be that we are dealing with a house church.

The development of house churches in the first century had a profound inward impact on the early Christian community. As the church grew, these intimate gatherings provided a counterbalance, offering a personal, family-like setting. “In a house church consisting of about ten to twenty people, it was possible to get to know one another, to grow close and connect on a deeper level. Only in such a setting was it possible to become "one in heart and mind" (Acts 4:32) in a practical sense. Only in this way could early Christians go beyond the superficial, cultivate deeper personal relationships, and support one another in a very concrete way, even in material matters.”

Gehring underscores the compelling draw these gatherings had on those witnessing them. "The attractive community life of the first Christians drew others into their midst. The draw was not only because of the (God-given) human attractiveness of these early Christians but also rooted in the truth of the teachings of the apostles." These teachings included the Decalogue and the instructions of Jesus, emphasizing love for God and neighbor, as well as love for one's enemies.

The vibrant and genuine way in which Christians lived in community, transcending social differences, and wholeheartedly attending to one another's needs, generated a magnetic force.  These house groups were compellingly attractive, drawing others into their midst. “The close connection between intensive community life and church growth is illustrated in Acts 2:47, which, after a description of koinonia fellowship, says, "they had the favor of all the people. And the Lord added to their number daily those who were being saved.”

The house churches of the first century, with their profound sense of community and commitment to living out the teachings of the apostles, not only nurtured the faith of their members but also served as beacons of attraction, drawing others into the fold of early Christianity. This dynamic interplay between community life and church growth underscores the enduring relevance of house churches in the development of the Christian faith. In the following sections, we will delve deeper into the role of house churches in discipleship and explore their relevance in contemporary Christian practice.

Small House Church | This is Now

This section references the ideas of well-known scholars and theologians to explore the use of house churches throughout history and their relevance today. The New Testament highlights how house churches were a crucial and successful way for early Christians to live out their values. Nowadays, there is a renewed interest in house churches to experience true Christian companionship and worship in a more personal environment, similar to the early church's practices.

By examining how the early Church utilized homes for their gatherings, leaders today can discover valuable insights and inspiration to shape modern church practices and cultivate lively, transformative faith communities. Today, Small House Churches should draw from early Christian examples. To better focus on the important contributions of the authors, practitioners, and scholars in this project, this section will examine the use of Small House Churches in present times. It will highlight the individual perspectives of several authors, such as Banks and Gehring, on the current utilization of house churches and their potential effects. BHC's Leadership Pathway considers the insights from trusted authors reviewed in this chapter.

The concept of house churches, deeply rooted in the New Testament, provides a valuable template for contemporary Christian worship and community building. The practices of these gatherings, as outlined in Acts 2:42 and Acts 5:42, offer foundational insights into the dynamics of early Christian meetings. These passages serve as windows into the activities and practices of the earliest Jerusalem Christians, where worship, teaching, fellowship, and communal meals were essential components that fostered a vibrant community within the early Church.

The atmosphere of Small House Churches creates a natural and effective setting for evangelism and discipleship. This environment enables personal relationships and contextualizes the gospel message. Such churches are ideal spaces for individuals to explore Christian discipleship and foster community bonds. The intimacy of these gatherings promotes deep relationships and spiritual growth, offering personalized attention and support throughout each individual's journey of faith. In a home setting, core principles such as love, forgiveness, service, and mutual care can be experienced and practiced authentically.

The home's significance in community-building is deeply ingrained in Christian mission, as exemplified in Acts 2:46-47. This passage illustrates how the early church "broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people." Creating environments where people can connect fosters a sense of belonging, shared purpose, and collective mission. Christians must cultivate community in their local areas, following the example set by house churches in the Book of Acts. These gatherings centered around shared meals symbolize unity and acceptance, emphasizing the transformative power of shared experiences within a community.

Small House Church | Robert and Julia Banks

Robert and Julia Banks have long been ardent advocates for using the House Church Model. Both distinguished Australian scholars and practitioners have profoundly impacted the discourse on house churches and their contemporary applicability. Their collaborative effort, most notably manifested in The Church Comes Home: Building Community and Mission Through Home Churches (2011) is a repository of insights into the house church model and a must-read for those considering using this model of ministry. Leveraging their extensive involvement in home church ministry and theological expertise, the Banks offer adept counsel on nurturing households and house churches, fostering profound spiritual growth, and cultivating intimate community bonds.

Robert Banks highlights the communal dimension of the gospel within early Christian communities. His assertion that the gospel not only tethered believers to God but also to each other echoes through the corridors of the early Church. This interconnectedness, vividly portrayed by the Apostle Paul, underscores that the gospel transcends personal faith and extends to communal engagement.

In contrast to subsequent developments in Catholicism and Protestantism, Banks argues that Paul's approach was revolutionary, focusing on relationships rather than ritual or scriptural centrality. “It would be true to say that in most respects it remains no less revolutionary today. Of course, the Bible and communion are fundamental to what takes place in church, but church should not be reduced to "word and sacrament." There is more to the Spirit's presence and work than this.”

Banks' assertion that "Paul's approach is revolutionary in the ancient world" resonates with his view that contemporary Christian traditions have, in some respects, veered from Paul's groundbreaking emphasis on relationships. Paul's concept of Christian life revolving around fellowship, as expressed through words and deeds among believers and with God, reflects the enduring revolutionary nature of his approach. According to Banks, the gospel is not a solitary journey but a communal expedition, challenging modern perceptions of Christian faith.

This is very much needed in the modern experience and expressions of Christendom.  Robert Banks accentuates the revolutionary essence of Paul's approach to Christian relationships. In his view, Paul's focus centered on nurturing these relationships rather than fixating on rituals or scriptural centrality. This perspective rekindles the significance of relational dynamics within Christian communities.

Banks' assertion that "Christian life centers primarily around fellowship, expressed in word and deed, of the members with God and one another" underscores the vitality of interpersonal relationships. Paul's understanding of reconciliation, achieved through the gifts and fruit of the Spirit within the context of communal relationships, further challenges modern interpretations of Christian life. The emphasis here is on relationships as the core of Christian existence, superseding conventional notions of doctrine or liturgy.

“For Paul the gospel bound believers to one another as well as to God. Acceptance by Christ necessitated acceptance of those whom he had already welcomed (Rom 15:7); reconciliation with God entailed reconciliation with others who exhibited the character of gospel preaching (Phil 4:2– 3); union in the Spirit involved union with one another, for the Spirit was primarily a shared, not individual, experience. The gospel is not a purely personal matter. It has a social dimension. It is a communal affair.”

Robert Banks' comprehensive examination of early Christian gatherings unveils their informal and communal character. He observes that these gatherings were marked by the joyous presence of early Christians, creating an atmosphere of laughter and proximity to Jesus. Banks astutely highlights the disparity between these early Christian assemblies and the solemnity and formality that frequently typify modern Christian congregations. His perspective prompts reflection on the informal dynamics of early Christian house churches.

Banks' insights into the informality of early Christian meetings are best captured in his statement: "We find no suggestion that these meetings were conducted with the kind of solemnity and formality that surrounds most weekly Christian gatherings today."  This observation serves as a poignant reminder of the relaxed and authentic ambiance of early Christian gatherings, fostering an environment where intimacy and closeness thrived.

In summary, the scholarly contributions of Robert and Julia Banks offer a substantial framework for comprehending the relevance of the house church model in contemporary Christianity. Their emphasis on the communal dimension of the gospel, the paramount importance of Christian relationships, and the informal nature of early Christian assemblies enriches the understanding of modern Christian communities seeking to nurture authentic fellowship and deepen spiritual connections.

Small House Church | Roger Gehring

Richard Gehring's scholarly work provides a substantial foundation for understanding the relevance of house churches in contemporary Christianity. His exploration encompasses various facets of early Christian gatherings and the pivotal role of households in the expansion of the Christian faith. Gehring's insights offer valuable lessons for modern house churches seeking to draw inspiration from the early Church's practices and principles.

Gehring's research extends to the influence of the synagogue on early house church meetings. He suggests that instruction and prayer were common components in the gatherings of house churches, drawing an analogy to the (house) synagogue. Gehring underlines the importance of house churches in disseminating not only the Torah but also the teachings of the apostles. This insight expands our understanding of early Christian worship and instruction, emphasizing the interconnectedness of faith and community.

As Gehring notes, "The analogy to the (house) synagogue also supports the view that instruction and prayer were common components of the house church meetings. Worship assemblies took place in synagogues even before 70 C.E., in which Torah instruction and most likely prayer were integral elements. The focal point of instruction in the house churches, however, was not only the Torah but also the teachings of the apostles."

Gehring's examination of house church worship offers valuable insights into the practices of these early Christian gatherings. He prompts us to ponder the nature of worship in house churches and whether it is theologically legitimate to label them as such. Gehring raises intriguing questions: "What happened in such a house church? What did the worship life of one of these house churches look like?" While these questions do not offer conclusive answers, they invite us to contemplate the multifaceted aspects of early Christian worship, encouraging a deeper exploration of these practices.

As Gehring inquires, "What happened in such a house church? What did the worship life of one of these house churches look like? Is it really theologically legitimate to call them house churches? Even though Luke does not directly comment on the social and worship setting of the primitive church in Jerusalem, a substantial amount can be indirectly gleaned from Acts 2:42-47 as well as from 4:32 and 5:12-16. Whether the list in 2:42 (teaching, fellowship, breaking bread, and prayer) indicates the program agenda for an early Christian worship service or simply a description of the life of the church, in general, is contested in present-day scholarship.”

There is significance in deciding on the elements of a house church and Gehring, in response to only noting the early house church gatherings, including teaching, fellowship, breaking bread, and prayer. Gehring suggests that these elements may signify a program agenda for early Christian worship services. Gehring's analysis aids in discerning the worship practices of early Christian house churches, shedding light on their organizational structure and rituals.

Pinpointing the earliest practices Gehring emphasizes, "This issue is also very important for our study. If it can be demonstrated that the four elements mentioned above truly are a part of a worship service, perhaps even indicative of a sequence, that is, a kind of worship service schedule, this would simultaneously be proof that the worship service took place in individual houses... The only other place of assembly mentioned in our text is the temple, and it is unthinkable that a worship service consisting of all four of these elements could have taken place there. Consequently, it would be theologically legitimate to call the house groups mentioned here house churches in the full sense."

Gehring's scholarly endeavors extend to examining how household structures influenced the organization and leadership of house churches, particularly in the context of the Pauline mission. He highlights the transmission of organizational forms from Jerusalem to Antioch, shaping the early Christian mission. Gehring's insights shed light on the pivotal role of households in early Christian expansion, emphasizing their significance in the propagation of the Christian faith.

Gehring elucidates, "In the Pauline mission, then, it becomes very clear how household structures influenced the organization and leadership structures of house churches. It was most likely the Hellenists that brought the house church organizational forms (from Jerusalem) to Antioch, as we were able to determine an organizational transition from the primitive church in Jerusalem to the mission church in Antioch. In both locations, early Christians met in small house churches. This organizational structure was then transferred from Antioch to the worldwide Pauline center-oriented mission enterprise."

Gehring's scholarship delves into the missional dynamics of early house churches, emphasizing the integral part played by householders in the Pauline mission. He asserts that it was a fundamental aspect of Paul's missional approach to win over one or more houses to the Christian faith early in his mission at a given location. This underscores the strategic significance of households as pivotal hubs for the dissemination of Christianity in the early church, showcasing their crucial role in early Christian missions.

Gehring underscores this perspective by stating, "As we saw, it was an integral part of Paul's missional approach to attempt to win one or more houses over to the Christian faith early in his mission at that location, and so the conversion of the head of the household was top priority. This was due in part to the significant role these householders played in Pauline missional outreach; among other things, they made worship services possible by providing the congregation with a place to assemble."

Despite the contrasts between ancient and modern societies, Gehring posits that the principles and values exemplified in first-century household conversions can still be relevant to contemporary church contexts. Households, in Gehring's perspective, were not merely physical spaces but also social structures that played a pivotal role in disseminating the gospel message. They provided networks of mutual support through which the gospel message could spread organically. The house church, as an extension of the household, offered a unique opportunity for individuals to encounter the transformative power of the gospel within the fabric of their everyday lives, blurring the lines between the sacred and the secular.

Gehring emphasizes the effective approach of the early church in gaining conversions and expanding its following. This was achieved by building personal and meaningful connections with people through house churches. These gatherings often centered around a communal meal called the agape feast, which fostered a sense of companionship, celebration, and mutual support. The practice of sharing resources and offering aid to those in need symbolized unity and solidarity among the members.

Gehring recognizes that modern-day households and house churches may face obstacles that were not encountered by their first-century counterparts. He brings attention to the widespread presence of individualism and consumerism in today's society, which can weaken dedication and responsibility within the church environment. Individualism and consumerism are deeply ingrained in Western culture today and have caused a decrease in traditional church memberships while increasing the popularity of alternative spiritual expressions that prioritize personal preferences and convenience over community and commitment.

Gehring emphasizes the organic, relational, and transformative nature of the household as a model for the Christian community. He advocates for intentional community and discipleship in contemporary church settings, stressing the importance of hospitality, commitment, and accountability to nurture robust and vibrant Christian communities. Gehring's view underscores that the principles originating from first-century households provide a valuable framework for cultivating thriving Christian communities in today's world.

Small House | Comiskey, Hirsch and, Snyder

The concept of house churches, deeply rooted in the New Testament, has garnered increased attention in contemporary Christian discussions. The allure of this ancient model lies in its adaptability and potential for fostering transformative spiritual experiences within intimate, communal settings. This section concludes with a review of the views of three prominent authors, namely Comiskey, Hirsch, and Snyder, on the relevance of house churches in modern Christian practice.

Each author contributes unique insights into the adaptability and transformative potential of house churches, shedding light on different aspects of this ancient model. By examining their perspectives, one gains a comprehensive understanding of the implications of house churches for the contemporary church.  That same adaptability is required as part of the Church’s response to the ever-evolving challenges of the twenty-first century.

BHC’s Small House Church leaders are encouraged to embrace an unwritten value and repeat this mantra: blessed are the flexible for they shall not break. Regarding the flexible nature of house Church agendas, Comiskey's exploration of 1 Corinthians 11:20-26 serves as a starting point in unveiling the adaptable nature of house church agendas. While the exact frequency of the Lord's Supper within house churches remains uncertain, Comiskey highlights its common practice. This observation underscores the flexibility inherent in house church meetings.

Moreover, Comiskey draws attention to Paul's encouragement to the Colossian house church, emphasizing teaching, admonishment, singing, and gratitude in their gatherings. This emphasis on diverse activities within house churches challenges the notion of rigid agendas and instead promotes an atmosphere of mutual encouragement and ministry. Comiskey's insights remind us that house churches are not bound by uniformity but rather embrace a variety of expressions, catering to the needs and dynamics of the community.

Comiskey also references the writer of Hebrews, who underscores the significance of mutual encouragement within early house church meetings. The writer's exhortation to "spur one another on toward love and good deeds" resonates with the ethos of house churches. Paul wanted the house church believers to encourage one another, share transparently, and rejoice in God's goodness.

There is not an apparent rigid agenda. Rather, the meeting was a time to minister to one another and meet needs. This emphasis on mutual encouragement reinforces the transformative impact of the Holy Spirit within house church communities. Comiskey's perspective reveals that house churches are inherently designed to cultivate a sense of togetherness and mutual support, thereby fostering spiritual growth and maturity. Paul's encouragement to the Colossians house church to prioritize teaching, admonishment, singing, and gratitude in their meetings. Comiskey's insights highlight the diverse and flexible character of house church gatherings.

Alan Hirsch, in his contributions, shifts the focus to apostolic movements and their organizational dynamics. He contends that such movements require organizational forms that balance mutuality and accountability while facilitating natural growth. Hirsch's perspective emphasizes the need for adaptable structures within the church to navigate the evolving challenges of the twenty-first century. His insights resonate with the flexible nature of house churches, which inherently adapt to the needs and circumstances of their members.

Hirsch strongly asserts, “Healthy apostolic movements will also require appropriate forms of organization that allow for mutuality and accountability while not inhibiting the natural growth that comes from taking Jesus seriously at his word. And it is critical because without it we will not be going anywhere but will remain trapped in the prevailing Christendom mode of the church.”

Furthermore, Hirsch's vision extends to missional-incarnational engagement with culture. He advocates for a fundamental shift in perceiving culture and mission, emphasizing that mission should be seen as an activity of God. The church's role, according to Hirsch, is to participate in God's purposes, mirroring God's engagement with the world. This paradigm shift underscores the need for the church to embody a missional-incarnational impulse. The house church model aligns with this vision by providing an intimate and flexible environment for engaging with culture on a personal and transformative level.

Hirsch writes, “To adapt ourselves to the challenges of the twenty-first century, we need to undergo a fundamental change at the level of how we perceive broader culture(s)…We get the privilege to participate in God's purposes and not the other way around. If this is conceded, then it follows that we must engage in ways that mirror God's engagement with the world, and that takes us directly to the missional-incarnational impulse, which clearly marks the outstanding Jesus movements in history.”

In contrast to Comiskey and Hirsch, Snyder's work emphasizes the pivotal role of church structure in fostering a sense of community through Bible study. He argues that when Christians come together with a shared objective of studying the Bible under the guidance of the Holy Spirit, a transformative experience of koinonia unfolds. This insight underscores the profound connection between communal Bible study, the Holy Spirit, and spiritual growth. Snyder's perspective aligns with the communal nature of house churches, where members gather for mutual edification and spiritual growth and underscores the importance of community in the life of the church, advocating for a shift away from individualistic spirituality. He contends that the present model of individualized faith has contributed to the church's fragmentation and calls for a return to a more communal approach for spiritual growth and transformation.

Comiskey strongly asserts, “Most contemporary church patterns and structures clearly do not meet these criteria. But there is one structure that does: some form of small group. The koinonia of the Holy Spirit is most likely to be experienced when Christians meet together informally in small-group fellowships.” This emphasis on community-centric spirituality aligns with the essence of house churches, which prioritize deep relationships and collective spiritual growth within an intimate setting.

In conclusion, the views of Comiskey, Hirsch, and Snyder collectively offer a comprehensive perspective on the relevance of house churches in contemporary Christianity. Comiskey highlights the adaptability and diversity of house church agendas, emphasizing mutual encouragement and ministry within these communities. Hirsch's insights into apostolic movements, adaptable structures, and missional engagement resonate with the flexible and mission-focused nature of house churches. Snyder's emphasis on communal Bible study and community-centric spirituality aligns with the essence of house churches as intimate, spiritually transformative gatherings.

These authors collectively demonstrate that house churches provide a dynamic model for contemporary Christian practice. They offer flexibility in agendas, promote mutual encouragement, emphasize adaptable organizational structures, advocate for missional engagement, and underscore the significance of communal spirituality. In a world marked by evolving challenges and changing cultural landscapes, the house church model stands as a testament to the enduring relevance of intimate, spiritually transformative Christian communities. The challenge for the modern church lies in embracing these insights and creatively adapting the house church model to meet the evolving needs of today's world. By doing so, the church can harness the transformative potential of house churches to revitalize its mission and foster deep, authentic spiritual growth in a rapidly changing society.

Small House Church | Conclusion

In conclusion, the house church model, born out of pragmatic necessity in the early church, remains a profound theological and missiological approach to ministry. The home, as the fundamental unit of society and the church, played a pivotal role in shaping individuals within the context of their households. The most potent discipleship of the first century did not occur through institutional programs but through the shared life experienced within the community. The house church model continues to offer valuable lessons for contemporary churches seeking to foster dedicated congregations and engage in meaningful missions. As churches emphasize the intimate and practical use of homes and the power of united households on a mission, they draw from the enduring wisdom of the early Christian communities.

Big House Church | Defined

Transitioning from the cozy confines of one's home to the grandeur of a larger assembly, one encounters what is referred to as the Big House gathering in the context of the Big House Church paradigm. This transition marks a shift from the intimate settings of a single household to the complexity of gathering a multitude. The personal connections that once thrived within the coziness of home now yield to anonymity in a crowd. Orderly rows of chairs supplant the small circles of friends within a living room within a sanctuary. A single person playing the guitar morphs into a multifaceted performance involving many individuals and an elevated potential for unexpected complications. Welcome to the regularly scheduled 10 a.m. Sunday ecclesia at Big House Church.

Every Sunday, Big House Church rents a ballroom and classrooms from the local school district. A dedicated team of volunteers arrives before dawn to unload packed trailers and set up an array of equipment, including cameras, sound systems, miles of cables, speakers, nursery provisions, chairs, a stage, blackout curtains, and lighting. Their tireless efforts are directed towards creating a welcoming and conducive atmosphere for the church's less-than-two-hour gathering. This assembly is the cornerstone of Big House Church's worship life, accommodating attendees ranging from familiar faces to relative strangers. Why does BHC prioritize this weekly rhythm? How does this gathering align with Big House Church's strategic paradigm?

Big House Church |  As ecclesia Gathering

This section delves into the significance of these gatherings at Big House Church. It examines the connections between the early church's practices of meeting in homes and assembling at the Temple. Furthermore, it explores the broader congregational environment that complemented intimate home gatherings during the first century and continues to do so in contemporary settings. This exploration draws insights from historical contexts, contemporary relevance, the connotations of ecclesia, the function of the Temple, and the unifying influence of large congregational gatherings.

The Big House Sunday gathering concept is woven with the term ecclesia. Initially used in Ancient Greece for an assembly, this term was later adopted by the early Christian community with a nuanced significance. In its original context, ecclesia described a gathering of citizens, while in the early Christian context, it signified the assembly of believers. This assembly was characterized by physical presence and a shared dedication to Christ's teachings and the propagation of the Gospel. It's crucial to recognize that ecclesia transcended the boundaries of a mere physical structure. Instead, it underscored the significance of believers convening regularly for worship, fellowship, and mutual support. This interpretation challenges the notion of a rigid institution and accentuates the participatory nature of the Church.

A significant contributor to the understanding of ecclesia is Gehring, who delves deeply into the various proposed views on the term by numerous scholars. Gehring adeptly presents a comprehensive overview of the matter, synthesizing scholarly consensus. One interpretation of ecclesia is "the church that establishes itself in a house-like manner," suggesting the coexistence of small house churches and a unified church entity at a particular location during early Christianity.

Gehring's work is instrumental in defining key ecclesiological terminology for this study. In his definition, a "house church" refers to a group of Christians meeting in a private home. A "local church" encompasses all Christians gathering at a geographically defined location, like a town or city. The terms "local church" and "house church" overlap only when a single house church gathers at a specific location. The term "whole local church" or "whole church at one location" denotes the entire church in one locality, implying a plurality of individual house churches within that location.  The term "universal church" remains reserved for the worldwide body of Christians.

Comiskey agrees with Gehring’s “whole local church” concept, writing, “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. In other words, individual believers and house churches considered themselves part of a greater citywide church.”

For BHC, our Small House Churches are equivalent to Gehring’s “house church.” From there, it gets a little foggy which category Big House Church proper is included in. To some degree, BHC considers itself a network of Small House Churches that gather for unified worship as Big House Church on a Sunday morning. However, we are not ready to make that determination official. Mainly because many believers who attend Sunday gatherings are not connected to a Small House Church. Perhaps our Big House Sunday mornings are best situated in the “local church” category in Gehring’s schema for BHC.

Robert Banks further illuminates the dynamic nature of ecclesia. In the early letters of Paul, the term consistently refers to actual gatherings of Christians or to Christians in a local area seen as a regularly assembling community. Regarding Paul’s view, Banks reports, “He first uses the term in his greeting to the Christians in Thessalonica…Here he is using it in the same way as in Greek and Jewish circles and yet is consciously distinguishing the "assembly" to which he is writing from others in the city. It is clear from the closing remarks of the letter that Paul has in mind either an actual gathering of the Thessalonian Christians or the Thessalonian Christians as a regularly gathering community.”

Notably, the term is never applied to the building where Christians met during this period. Banks contends that whether considering smaller gatherings of select Christians in a city or larger meetings involving the entire Christian population, ecclesia was held in the home of one of the members. “Not until the third century do we have evidence of special buildings being constructed for Christian gatherings and, even then, they were modeled on the room for receiving guests in the typical Roman and Greek household?”

Alan Hirsch underscores the communal essence of the Church's meetings, emphasizing that the term ecclesia suggests the Church wasn't confined to a physical building but constituted a living community frequently assembled. Hirsch maintains that Jesus has equipped the ecclesia, the church movement, with everything necessary to fulfill its transformative mission in the world.  Hirsch advocates for comprehensive changes to move closer to a first-century ecclesia. He argues that any shift towards a more authentic expression of the Church as Jesus intended is a positive step. When empowered by the Holy Spirit and incorporating all six elements, the culmination of these changes activates an apostolic movement - a higher and more authentic form of the ecclesia.

Diana Butler Bass, an author and scholar, presents an added interpretation of ecclesia in her book "Christianity After Religion." According to her, the term emphasizes the community's accepted involvement in God's divine purposes. It signifies a vibrant assembly committed to mutual growth, collective worship, and embodying the teachings of Christ. A people committed to and participating in the Missio Dei. This fresh perspective beautifully adds to the essence of early Christian gatherings.

In synthesis, these insights unveil the ecclesia of the early church as transformative spaces where individuals actively shared their faith and engaged with their community. The absence of dedicated church buildings did not hinder the church's growth. The physical locale of their meetings did not confine or define them as the Church. Instead, it was the very act of gathering that constituted the ecclesia.

The Sunday ecclesia at Big House Church draws deeply from the wisdom of these scholars. It underscores that the church comes into being when believers gather together because of Jesus. This fundamental truth permeates every aspect of the gathering, whether in the welcoming, invocation, call to worship, teaching, or benediction. It serves as a reminder to the Big House Church community that the rented ballroom transforms into a place of worship only through their collective presence and devotion to Jesus.

Big House Church | As Temple

In seeking to understand the meeting practices of the first-century church, the Book of Acts provides valuable insights. Acts 2:46-47 stands out: "And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved."

The early church exhibited a rhythm and consistency in its life, driven by a deep-seated desire to gather together. Like contemporary church plants, these early Christians met in various settings, including homes, households, businesses, and open spaces, wherever they could find suitable accommodations. They also continued to engage with the sacred spaces of their Jewish heritage, the synagogue, often located within a home, and the temple.

The Jerusalem temple held a central and symbolic function. It served as the epicenter of religious life, a focal point for worship, and a nexus for first-century Jewish followers of God. Beyond its physical structure, the temple encapsulated the spiritual core of the Jewish community, carrying profound historical and theological significance. Its grandeur cast a reverent shadow over the religious landscape, shaping religious practices and communal identities.

The temple held immense significance for the Jewish community, symbolically and historically. The early Christians recognized this importance and saw it as a meaningful meeting place alongside their gatherings in homes. The Jerusalem temple and similar temples and synagogues played a continuous role in their religious practices.

Gehring's research highlights that the primitive church engaged in two types of worship services, each characterized by its locality and organizational arrangement. The emphasis in homes was on breaking bread, while the temple provided a setting for a congregation-wide gathering with a focus on missionary proclamation and biblical instruction.   This points in the direction of embracing a ‘both/and’ rather than ‘either/or’ inclusion of both gatherings.

Richard Bauckham, a renowned British New Testament scholar, sheds light on the early Christian gatherings in the temple. He suggests that these gatherings reflected a sense of continuity with Jewish traditions and a recognition of God's presence in that sacred space. The Christian use of the temple signifies that early Christians perceived themselves as continuing in the religious tradition of Israel rather than establishing a new religion. The temple gatherings allowed them to harmonize with familiar religious practices and rituals while embracing their new identity as followers of Christ.

In their meetings at the temple, the early Church aimed to bridge the gap between their Jewish roots and their mission to disseminate the Gospel. This strategic choice enabled them to engage in familiar surroundings, drawing upon established relationships and comfort in those places to share the message of Jesus. The temple gatherings served as a point of connection between their heritage and their missionary zeal.

Furthermore, these gatherings were meticulously planned to reach a diverse audience, including Jews and Gentiles, strategically. Bauckham points out how attending the temple aided this strategy. He reports, “Non-Christian Jewish suspicions about Christianity could best be allayed by Christians demonstrating their loyalty and reverence for the temple. Hence, the Jerusalem church elders’ advice to Paul in Acts 21:20– 25.”

Whereas not attending the temple put Christians under a cloud of suspicion. Bauckham writes, “Where Christians were perceived to be treating the temple like Samaritans did, nothing was more calculated to categorize them as sectarian, schismatic, and a threat to Jewish identity. Hence, controversy about the temple was evidently the occasion for the first major persecution of Christians (Acts 6– 8)”.

In sum, the early Church utilized temple spaces for gatherings to honor their Jewish heritage while actively pursuing their mission to spread the message of Jesus. These gatherings served as a conduit between their past and evangelical mission. It provided a space for worship, drawing a diverse audience, and facilitating evangelism.

For the first few decades, the early Christians viewed the temple as a place of reverence for their heritage and a platform to fulfill their mission of sharing the Gospel with the world. At Big House Church, nothing is sacred about our rented facility or awe-inspiring in the beige and neutrally appointed ballroom.  But the same passion for providing a space for worship, drawing a diverse audience, and sharing the Good News fuels our dedicated BHC Set-up partners to diligently and prayerfully prepare a place for us to be the church.

Big House Church | Conclusion

The exploration of the Big House Church's distinctive framework underscores the profound connection between the intimate sphere of households and the broader community of congregational meetings. It emphasizes that while ministry within homes plays a crucial role in nurturing faith and discipleship, congregational gatherings infuse vitality into the wider Christian community. The significance attributed to the temple and the reimagined concept of ecclesia within BHC effectively harmonizes these sacred and communal dimensions, fostering unity that transcends physical limitations.

Throughout the history of the Church, whether within homes or temples, the nature of gatherings has significantly influenced the sense of community. Verses like Acts 2:42 and 5:42 provide insight into the early believers' gathering practices, emphasizing worship, teaching, fellowship, and communal meals. The diverse locations of these gatherings underscored the vibrancy and participatory nature of the early Church's community.

Richard Bauckham's insights regarding the temple, Alan Hirsch's emphasis on active communal meetings, and the observations of Robert Banks on home-based gatherings offer contemporary believers valuable inspiration for shaping their practices. Roger Gehring’s thorough research reveals that the essence of the Church lies in the gathering of believers, irrespective of physical location, which opens avenues for fostering deep connections, nurturing faith, and manifesting the presence of God. Diana Butler Bass's emphasis on the participatory essence of early Church gatherings encourages the creation of contemporary practices that mirror the authentic and dynamic Christian community of the first-century Ecclesia.

Traversing the historical hallways of Christendom and the redefined concept of ecclesia affirm that the Big House Church concept binds us with early Christian brothers and sisters. It calls for upholding the grandeur of unity in congregational gatherings while cherishing the transformative potential of intimate home-based faith experiences. Just as the early believers discovered the richness of faith within these intertwined spaces, contemporary believers can draw wisdom from the synergy in stewarding vibrant and resilient faith communities.

At BHC, the commitment is to impact people's lives by organizing significant events, facilitating house church meetings, and promoting home discipleship. The distinctive paradigm encompasses four key domains—Big House, Small House, Your House, and Their House. The first three are strategically dedicated to sharing the gospel message with those who have yet to encounter Jesus and live in Their House. BHC believes this objective can be achieved through one-on-one conversations, Small House Church gatherings, or participating in dynamic events at Big House Church. In the concluding section of Chapter Two, the exploration delves into the impact that BHC aspires to have on our community, using these time-honored methods to reach "Their House.”

Their House | A Team Effort at Big House

“If your church were to close tomorrow, would your community know it?” I do not recall who asked this question. Perhaps it was at a conference or in a group conversation, or maybe it was a challenge from a mentor. One day, the answers to the who, when, and where will find their way back to my memory, and I will welcome them. Although I cannot remember exactly who said these words, I have not been able to forget them. My years of ministry could be defined as a search to find a way to ensure that my answer is, “Yes, the community would definitely know if our church was suddenly gone.” This doctoral project is part of my exploration of the right combination of church structure and discipleship practices in pursuit of this goal.

The Leadership Development curriculum is designed to partner with our church structure to equip our people best to go into the world and “…make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Matthew 28:19-20).  Our eleven-word mission statement reminds our BHC partners to remember the great commission as we aim to “follow Jesus and change the world with the Gospel one household at a time.” Successful discipleship combined with strategic structure assures that the church, existing in hearts and homes, will never close.

  This final section reviews the pertinent scholarship concerning using one-on-one, house church, and large gatherings to share the Gospel effectively. In the BHC paradigm, the last two-word combination of Big House, Small House, Your House, and Their House represents those 'others’.  In each type of gathering, people at Big House are encouraged to pray, plan, and prioritize reaching others with the Gospel. The vital work of evangelism is built into each area of ministry, creating a church-wide synergy in reaching people who have not recognized Jesus as the Messiah. [Illustration 1]

Their House Church | Your House on Mission

How does the Gospel affect Your House? How will Your House impact the world with the Gospel? At BHC, the understanding is that God has called individuals to live on mission. Gehring's definition of mission as "the active effort to lead nonbelievers to faith in Jesus Christ" is a clarifying guide for the work and the workers. The conviction is that individuals, church families, and extended households can collectively make a significant impact in pursuing this mission.

The Leadership Pathway presents a life-changing opportunity for each participant to share their personal experience of what Jesus has done in their life with others. Through training and practice in a Small House Church, participants acquire the skills to engage the people in their lives and lead nonbelievers to faith in Jesus Christ. The Bible proves that God works through people and empowers families to participate in His redemptive work.

By aligning households with God's mission and nurturing faith within families, an environment is created that fosters deep relationships, serves as a platform for the proclamation of the Gospel, and contributes to the growth of faithful communities. Churches can draw valuable lessons from the early church's use of households and underscore their importance in fulfilling their mission. By doing so, they can cultivate a more active and engaged congregation focused on spreading the gospel message and serving others.

Gehring's observations highlight the ripple effect of the early church's endeavor to reach people one-on-one, family-to-family, and household-to-household. The house and household were the immediate mission objective, and the house fellowship served as the starting and gathering point for the final objective, reaching the entire town or city. House-to-house missional outreach was genuinely person-to-person.

Regarding these endeavors, Gehring underscores that "an invitation to a meal in the home would have created an opportunity to cultivate contacts and deepen relationships. The first Christians certainly would have engaged in conversations about the faith in their homes in a certain sense, evangelism from house to house. Some of those who came to Christ through Peter's message may have been householders. It is quite possible that they would have invited one of the apostles or an evangelist to go to their home so that their entire household could hear the good news of the gospel; this, of course, would have been a kind of house evangelism as well.

Their House Church | Small House on Mission

Moreover, Gehring acknowledges that cultural and societal differences in the first century made the household an ideal context for evangelism and church growth. In the ancient Mediterranean world, hospitality was a moral obligation, and the household was the primary unit of social organization. Thus, the household was a natural context for evangelism and discipleship, as the household head had significant influence and authority over the household members.

The Banks also emphasize the importance of mission in the home church model, arguing that home churches are better suited to reaching out to non-believers than traditional churches. The home provides a unique opportunity to reach the surrounding community and share the Gospel naturally and relationally. House churches have the potential to be a powerful force for evangelism and mission, providing a natural setting for people to encounter Christ and learn more about the Christian faith.

House churches provided a highly flexible and adaptable network during the early Christian movement. The house church was a site of creativity, experimentation, and innovation as Christians adapted the forms and practices of their faith to the diverse and changing social contexts in which they lived. These churches enabled the swift growth of small communities of believers, which could easily adapt to their local contexts and meet the needs of their specific communities.

Gehring's research suggests that house churches were significant for the missional outreach of the primitive church in Jerusalem. They served as a training ground for Christian koinonia fellowship inwardly and as a showplace of Christian fellowship outwardly. The house-to-house missional outreach and an attractive communal lifestyle contributed to the rapid spread of the gospel.

Their House Church | Big House on Mission

Gehring highlights that the first Christians in Jerusalem had an evangelistic impact through their house churches by living in community with one another. The attractive communal lifestyle and gracious efforts "in serving one another'' outlined the community life of the primitive church in Jerusalem.  This was one of the main reasons the first Christians were so attractive to others around them.

Gehring's writings offer several encouragements and instructions for the modern church on utilizing household structures for mission and community building. He stresses the importance of recognizing the role of households in early Christianity and emulating this model in modern church practices.   “Households were the essential building blocks of the church's social and economic structure, and by utilizing households as a foundation for the Christian community, the early church was able to reach and impact a broader range of people.”

Gehring suggests that the early church's activities, as described in Acts 5:42, are “best understood in chiastic connection: evangelistic proclamation took place primarily in the temple, and catechetical instruction for the most part in the individual houses, though this observation cannot be elevated to a rigid scheme applying to the whole of early Christianity.” This indicates the complementary nature of these gatherings and their role in spreading the gospel effectively.

The early church's ability to reach "Their House" was not a matter of one approach over the other. Instead, it encompassed all the above methods: one-on-one conversations, neighborhood houses illuminated with the Gospel community, and large, attractive gatherings meant to share the life-changing message of Jesus. Gehring emphasizes that these approaches are not mutually exclusive; public proclamation, personal conversations and an attractive lifestyle contributed to the rapid spread of the gospel.

Their House Church | Conclusion

There is tension between the need for organization and structure within the church and the potential for that structure to become rigid and inhibit the movement of the Spirit. While some level of structure is necessary for any organization to function effectively, the church must remain open to the leading of the Holy Spirit and willing to adapt its structures as needed.  The ideal church structure should allow for both order and flexibility. The church must function as a unified body with clear lines of authority and accountability while remaining open to the possibility that God may call it to a new ministry or outreach requiring changes to existing structures.

At the core of this issue is the question of the nature of the church itself. Is the church primarily an institution with fixed rules and practices, or is it a living organism continually growing and evolving in response to the leading of the Holy Spirit? While institutional structures have their place within the church, the latter view sees the church as a dynamic and living organism in a state of growth and change.

Ultimately, the church's ability to fulfill its mission hinges on its ability to balance structure and flexibility. Grounded in sound biblical teaching and theological principles, the church must also be open to the leading of the Spirit and adaptable to reach new generations and cultures with the gospel message. In essence, the church must be rooted in tradition and open to innovation, maintaining a challenging but necessary tension for effective mission fulfillment.

Our journey concludes with reflecting on the invaluable lessons from the early church's house-based ministries. This final section synthesizes these insights into actionable principles for the modern church. By merging these lessons with BHC's innovative structure, the relevance of this "New Old Design" is affirmed, emphasizing its enduring wisdom in an ever-changing world.

The New Testament vividly depicts the early Christian church as a network of faith-filled individuals, believing families, and ministry-forged friends, all interconnecting to build and expand Christian communities. The research reviewed in this chapter underscores that in the first century, the church thrived under a house-based structure and network that allowed the gospel to spread from individual to individual, family to family, and city to city. Big House Church maintains, not in word only, that returning to some of the most effective practices of the first-century church is a remedy for many of today’s church issues. As a friend aptly stated, “God started the church the way He wanted it, and now He wants the church back the way He started it.”

Theology Review

Chapter 3

A Theology of Home and

House Church Ministry

One Household at a Time: A Biblical Design

The mission at Big House Church is succinct yet powerful: Follow Jesus and change the world with the Gospel one household at a time. More than mere words, these eleven serve as a driving force behind BHC's endeavors, shaping its focus, efforts, and energy. They encapsulate the shared essence of BHC's church community, providing a constant reminder and a guiding principle for each individual's participation in the overarching goal of reaching our community.

Chapter Two unveils the unique structure of Big House Church, featuring its four integral components: Big House, Small House, Your House, and Their House. Rooted in biblical foundations, it scrutinizes the significance of homes as spaces for spiritual growth, religious education, and community outreach. As detailed in Chapter Two, BHC ensures that its theology seamlessly integrates with practical ministry by aligning with first-century church practices. Chapter Three zeroes in on the mission statement's final five words—“one household at a time.”

The exploration in Chapter Three commences with a reflection on God's deliberate creation of humanity. It contemplates the intentional connection in God’s design and the inclusion of a relationship with God and others. This intrinsic aspect and longing for connection leads to the formation of families, households, tribal affiliations, and communities. Following this is an examination of how God strategically employed families to achieve divine purposes.

Acknowledging that God provided instruction to families, Chapter Three delves into various illustrative biblical passages. At its core is an analysis of the revered Shema, considered the most critical of teachings. The chapter concludes by intertwining God's plan for households by introducing the biblical concept of the Priesthood of all believers, underscoring the interconnected layers of divine intentionality that span generations. As the chapter unfolds, a deeper understanding emerges, revealing the intricate design of God's plan for households, aligning with the core mission of Big House Church.

A Purpose For Each Household

The idea of positively impacting the world has been present throughout biblical history, and the Old and New Testaments highlight God's use of individuals and households to fulfill this purpose. The Bible emphasizes individual participation and collective household responsibility in doing the work of the Kingdom of God. BHC’s ministry model demonstrates their belief that God-centric households are the most effective way to expand the family of God and bring about positive change, one individual, one household, one block, one neighborhood, and one community at a time.

The concept of home and households has ancient roots traceable back to the Old Testament era in ancient Israel. Leo Perdue, an American biblical scholar specializing in studying the Old Testament Hebrew Bible, sheds light on the significance of the family and the home in his book, The Family in Ancient Israel. Perdue's work highlights how the family served as the cornerstone of religious and social life, with the home being a central location for worship and religious instruction. Much of what the Old Testament says about the character and activity of God is shaped by discourse concerning family, making the household in the Bible a central place in Old Testament theology and ethics.

Perdue explains that in ancient Israel, the family played a significant role in shaping religious and spiritual development. As the primary unit of society, it passed down religious traditions, beliefs, and moral and ethical values from one generation to the next. The home was the central location for transmitting religious instruction and where Israelites learned their responsibility to the household and community. Perdue exposes that throughout its history, ancient Israel’s major understanding of God, creation, the nation, the nations, and morality were forged in large part by the social character and experience of the family household.

God Chose Family

God created Adam and Eve as the first-ever relationship on Earth. In the opening chapter of the Bible, Genesis 1:27 states that "God created man in his image, in the image of God he created him; male and female he created them." Up to this point in the creation story, God's evaluations only reached good. However, after creating humanity in God's image and seeing them together with all He had made, Genesis 1:31 says, "God saw everything that he had made, and behold, it was very good." God's very good image bearers were commanded to "be fruitful and multiply and fill the earth" (Gen 1:28). Obedience to this command resulted in the creation of more relationships, households, and family lines. This demonstrates that humanity was created to have a relationship with God and live in relationships with others.

The Old Testament affirms the primacy of family and recognizes the interconnectedness of generations and the responsibilities and benefits of familial bonds. The family is where individuals learn about God, love, trust, and belonging. For most people, the first relational connection and the first place of belonging is family and in a household community. The universal use of unique titles for grandparents, mother and father, sister and brother reflects God’s creation of home and household and family identity.

Peeling back the layers of divine craftsmanship reveals that God intentionally designed households as fundamental units for a specific purpose. Considering why households exist and their inherent significance when designing church structures, values, mission statements and ministry focus are vital. The significance of family life, relationships, identity, responsibility, and belonging supports Big House Church’s four-fold ministry structure—especially BHC’s Your House and Small House Ministries.

God’s Chosen Families

Throughout the Old Testament, God consistently chose to work through specific families and households to accomplish particular purposes. Abraham's story illustrates God's selection of a specific family to be a source of blessing for all nations. Through the family of Abraham, God declared His commitment to bless the whole world, with His covenant establishing a community rooted in Abraham’s family as a witness to His faithfulness. To accomplish this, Abraham was instructed to leave his father’s house to become the father of a new nation that would grow into the nation of Israel. The Messiah came out of this new nation to bless the entire world.

Moses and his family exemplify God's work through a chosen household. Under seemingly impossible circumstances and with many external limiting factors, Moses' family played a pivotal role in liberating the Israelites from Egyptian bondage. Missiologist and author Alan Hirsch stresses that God's mission through Moses was accomplished in the context of a supportive family, highlighting the collaborative efforts of family members. The story of King David exemplifies God's redemptive work through a family lineage, with David's family becoming the means through which God worked out His plan of salvation. The Messianic promises connected to David's family line were fulfilled in Jesus Christ, transcending familial boundaries to bring salvation to the fallen world.

These narratives underscore the significance of God intentionally working through chosen families to accomplish His purposes. The familiar names and stories recorded in Scripture are many but finite. Drawing from the stories of Abraham, Moses, and David, Hirsch underscores the transformative potential of family units in participating in God's mission. He asserts that "the family is the original and best place for mission to take place," emphasizing its power when aligned with God's mission. This expands the potential names, households, and family lines exponentially. To ensure success in fulfilling their mission, God provides instructions to each family on how they can make a lasting impact by finding and fulfilling their purpose.

God’s Instruction to Families

The Bible contains a wealth of information and instructions for family members. The pages are filled with a tapestry of narratives, laws, and wisdom literature that offer valuable insights profitable to those following God. In the Old Testament, the examples used to illustrate God's perspective on family, household, tribe, and covenant community imply a reliance on Scripture for guidance. Throughout this period, God provided explicit instructions on the vital role families play in the discipleship of children and the transmission of faith across generations. The following examples offer valuable support and insight to the contemporary church seeking to use households as spaces for discipleship intentionally.

The responsibility of parents to share their faith with and disciple their children is highly important. This idea is emphasized in Psalm 127:3-5, which describes children as a divine gift. The passage says, "Behold, children are a heritage from the LORD, the fruit of the womb a reward. Like arrows in the hand of a warrior are the children of one's youth. Blessed is the man who fills his quiver with them! He shall not be put to shame when he speaks with his enemies in the gate." Households centered around faith establish a divine presence in hostile territory, and prioritizing household discipleship empowers the parental witness to those around them.

Proverbs 22:6 commands parents to train their children in the right way to go. This emphasizes that parents should understand each child’s unique personality, strengths, and weaknesses and provide them with individualized guidance and support. The process should be intentional, intimate, consistent, and long-term, with the expectation that children will grow and mature in their faith with nurturing and guidance. In the Bible, parents are recognized as the primary educators in faith, responsible for modeling obedience and teaching their children to love and fear the Lord.

Joshua 24:15 emphasizes parents' deliberate choice in deciding how they will lead their household in matters of faith, with Joshua declaring, "As for me and my house, we will serve the Lord." God commands the Israelites to observe the Passover at the household level, reinforcing the significance of familial discipleship and the transmission of faith.

You shall observe this rite as a statute for you and for your sons forever. And when you come to the land that the LORD will give you, as he has promised, you shall keep this service. And when your children say to you, ‘What do you mean by this service?’ you shall say, ‘It is the sacrifice of the LORD’s Passover, for he passed over the houses of the people of Israel in Egypt, when he struck the Egyptians but spared our houses.’” And the people bowed their heads and worshiped (Ex 12:24-27).

In Genesis 18:19, God affirms the choice of Abraham and reaffirms the purpose, “For I have chosen him, that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring to Abraham what he has promised him.” Moses instructed the Israelites to teach their children about their encounter with the Lord at Mount Sinai, emphasizing the importance of passing down faith and stories of God's faithfulness to future generations. Deuteronomy 4:9-10,

Only take care, and keep your soul diligently, lest you forget the things that your eyes have seen, and lest they depart from your heart all the days of your life. Make them known to your children and your children’s children—how on the day that you stood before the LORD your God at Horeb, the LORD said to me, ‘Gather the people to me, that I may let them hear my words, so that they may learn to fear me all the days that they live on the earth, and that they may teach their children so.’

Psalm 78:5-7 emphasizes the role of fathers in recounting God's praiseworthy deeds and His law to their children: “He established a testimony in Jacob and appointed a law in Israel, which he commanded our fathers to teach to their children, that the next generation might know them, the children yet unborn, and arise and tell them to their children, so that they should set their hope in God and not forget the works of God, but keep his commandments.” God instructs families and households to instill hope in God and encourage obedience to His commandments in the next generation and beyond.

The concluding words of the Old Testament are, “Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction” (Malachi 4:5-6).   The prophet Malachi's words highlight the divine concern for familial relationships. These final words stress the need to turn the hearts of fathers and children toward each other for spiritual renewal and transformation—a core aspect of God's design.

This section clearly illustrates that God created families intentionally and with a purpose. It also records how God selected certain families to accomplish specific tasks. The repeated scriptural instructions to family leaders, highlighted in this section, demonstrate that God expects each family to faithfully fulfill the purpose of living out their faith in God and passing on their faith to the next generation. It would do the modern church well to reiterate and emphasize the importance of family.  The next section looks at the practical and perhaps the most significant passage of scripture regarding how-to instructions for household leaders.

A Plan For Each Household

Within Old Testament scripture instructing families, few passages hold as much significance as the instructions in Deuteronomy 6:4-9. This essential passage, known as the Shema, a central confession of faith for the Jewish people, commands parents to love God with all their heart, soul, and might and to teach His commandments diligently to their children:

Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates.

These verses emphasize the significance of intentionally teaching and discipling children in the context of daily life. Parents should seize opportunities to share the goodness and faithfulness of God in everyday routines, such as mealtime and bedtime. These verses offer practical guidance and are key to Big House Church's Your House ministry. A close examination of certain verses from the Shema highlights crucial aspects that parents must consider to fulfill God's purpose within the household.

Deuteronomy 6:7-9 carries great weight for the Israelites of the past and maintains relevance for believers today. These verses, situated within the larger context of the Shema, emphasize the indispensable role of parents and families in passing down God's commandments and teachings to future generations. Jeffrey Tigay, a Hebrew Bible scholar and former professor of Hebrew and Semitic languages and literature, provides an in-depth interpretation of this passage.

Tigay’s well-known commentary and translation highlight the pivotal position of Deuteronomy 6:7-9 within the broader narrative of the book of Deuteronomy. As Tigay asserts, "These verses serve as the climactic conclusion to the Shema, the most important declaration of faith in Judaism.” This section of the narrative marks a crucial turning point, encapsulating the book's message of wholehearted commitment to God. Understanding the significance of this section helps one grasp the profound theological message conveyed by these verses.

As an ancient language scholar, Tigay identifies the literary structure of Deuteronomy 6:7-9, emphasizing its concise and repetitive nature. He notes the use of parallelism and poetic devices within the passage. Tigay observes, "Verses 7-9 are characterized by the juxtaposition of related words and phrases in pairs or triplets.” This structural repetition enhances the mnemonic quality of the passage, aiding in the memorization and transmission of the commandments.

Tigay also analyzes the language employed in Deuteronomy 6:7-9, focusing on key terms and their implications. He highlights the significance of the Hebrew word "teach" (shanan), which conveys not only the act of instructing but also the idea of sharpening or drilling a message into someone's mind. This language underscores the intentionality and persistence required in transmitting the commandments to future generations. Central to Deuteronomy 6:7-9 lies the concept of wholehearted commitment to God. Tigay notes that this passage demands exclusive loyalty to God, even above dedication to family members.

The home becomes the primary arena where this commitment is modeled and taught. Parents must take intentional and persistent steps to ensure the transmission of faith within the home and aid the community's collective awareness. Tigay stresses,  "Essential to Deuteronomy’s aim of disseminating knowledge of God’s laws widely among the citizenry is that parents teach them to their children and speak of them constantly among themselves.” The proactive and intentional nature of transmitting faith within the home underscores the critical role parents play in shaping the spiritual lives of future generations.

Parents are tasked with instructing and embodying the values and principles they seek to transmit. This important transmission calls for a nurturing environment where faith can flourish. Parents must integrate divine teachings into their lives and demonstrate their relevance through daily actions. Tigay suggests that by integrating the divine teachings into their lives, parents serve as role models for their children and create a nurturing environment for religious growth, which is superior to forcefully attempting to simply pass along information. The home should be where God's presence is acknowledged, His commandments are upheld, and faith is lived authentically.

Deuteronomy 6:7-9, when examined through Jeffrey Tigay's commentary, underscores the expectation that the transmission of faith primarily occurs within the home. The home is the locus for passing down God's commandments and teachings to future generations. Tigay's insights highlight these verses' pivotal position within the Deuteronomy book. His analysis reveals the passage's mnemonic qualities, the intentional use of language to convey persistence in teaching, and the overarching theme of wholehearted commitment to God.

Tigay's detailed study provides a better understanding of the importance of Deuteronomy 6:7-9 within the larger context of the book of Deuteronomy. This passage urges people to pass on the commandments to future generations with great care, instilling a deep love for God and ensuring that faith endures for future generations. It also highlights the vital role of parents in teaching and modeling religious values diligently. Parents can be confident that their actions are more quickly ingrained than their words as many aspects of faith are more easily caught rather than taught. By recognizing and embracing this responsibility and creating nurturing home environments, believers help to preserve the religious heritage and promote the flourishing of future generations within their households.

A Priest For Each Household

According to Leo Purdue, in ancient times, “male heads of households were usually the priests who led the family worship, offered sacrifices and performed other family rituals.” Even after the establishment of male priesthoods, fathers continued to play a significant role in leading the family. The Passover observance and celebration, as outlined in Exodus 12 and Deuteronomy 16, further highlights the part of the Father in this regard. The New Testament's teaching seems to expand the role of the priesthood.

The priesthood of all believers is a foundational concept within Christian theology, emphasizing active participation, ministry, and direct access to God's presence for every believer. Rooted in 1 Peter 2:9, this doctrine declares believers as a chosen people, a royal priesthood, and a holy nation tasked with proclaiming God's praises. Wayne Grudem, an important contemporary theologian, emphasizes that the priesthood of all believers means that every believer has direct access to God through Jesus Christ and can enter into His presence with confidence and boldness. This understanding eliminates any intermediaries or barriers between God and believers, emphasizing the universal priesthood shared by all faith community members.

In addition to accessing God’s presence, the priesthood of all believers implies the expanded responsibility of other priestly duties to the body of Christ. According to Bill Hull, the doctrine of the priesthood of all believers is intended to eliminate the spiritual hierarchy within the church. Hull emphasizes that this doctrine asserts equal access to God and empowerment for all believers and that the church has no hierarchy of spiritual merit. Alan Hirsch extends this notion, stating, "The priesthood of all believers means that every believer is called to full-time ministry, regardless of vocation or occupation,” spotlighting the expansive nature of the priesthood, encompassing the entire body of Christ. It highlights the need for individuals to discover and develop their spiritual gifts to benefit their faith community as they deploy as fellow ministers.

The Church must apply the concept of the priesthood of all believers to fully embrace every believer’s active involvement and responsibility in ministry, which is possible in the context of a house church model. The intimate environment created in a Small House Church enhances the dynamic of mutual ministry and reciprocal relationships among believers. The smaller setting embraces the communal aspect of the priesthood by encouraging active participation and engagement in corporate worship.

The importance of spiritual gifts becomes apparent by the increased responsibility of believers to use their gifts to edify the body of Christ. Equipping believers for their priestly calling through discipleship is crucial, and The Leadership Pathway curriculum meets this need. The Small House Church environment assists in emphasizing the deployment of one's gifts after discovering them, helping participants to develop the use of their spiritual gifting in a practical and present context.

The house church's intimate setting encourages participation and contribution of each partner's gifts and talents. Collaboration and shared leadership are essential for fostering ownership and unity within the body of Christ. House church experts like Julie Banks advocate for inclusive leadership, recognizing each partner's gifts and callings. Other voices on this topic underscore each Christian's calling to serve and minister to others, challenging the notion of ministry reserved for a select few.

Embracing the priesthood of all believers in a house church setting empowers believers to participate actively in God's redemptive work in the world. By recognizing the priesthood of believers and embracing decentralized leadership, house churches can create environments where every partner is equipped, valued, and engaged in fulfilling the mission of reaching the world with the transformative message of Jesus Christ. Alan Hirsch challenges believers to extend and practice the role of priesthood beyond the church walls and be the salt and light in society.

A Presence in Each Household

In chapter three, the theological dimension of home and house church ministry was explored, drawing insights from the Old and New Testaments. The journey revealed the profound significance of homes as sacred spaces and their role in shaping the identity and faith of God's people. The Old Testament illustrates how homes were vital hubs for transmitting patriarchal and familial identity. The stories of Abraham, Isaac, Jacob, and many others highlighted the formative role of homes in cultivating a deep and abiding relationship with God. A brief study of Deuteronomy 6:7-9 reveals the direct command of God instructing parents to teach and pass on the faith to future generations.

The critical theological discussion in Chapter Three shapes the ministry practices of Big House Church. The proposed new ministry initiative integrates these theological insights to enable believers to live out their faith as a holy priesthood and declare God's praises as they participate in God’s redemptive work in the world. Building on this theological foundation, Chapter Four explores the practical implications and implementation strategies throughout the Leadership Pathway curriculum.

The theology of home and house church ministry presents a powerful framework for the contemporary Church. It challenges leaders to reexamine their understanding of sacred spaces and encourages the active participation of every believer while also challenging hierarchical structures. The home, as a context for worship, discipleship, and mission, offers a dynamic and inclusive ministry model. By embracing the theology of home and house church ministry, the Church can create vibrant and inclusive communities where each partner contributes unique gifts and talents. This approach nurtures a deep sense of belonging, unity, and mutual responsibility, facilitating the fulfillment of the Church's mission in the world. 

Part Three

Ministry Practice

Chapter 4

The Design of the Leadership Pathway

The main goal of this doctoral project is to support the creation of a leadership development curriculum entitled The Leadership Pathway. Big House Church will incorporate this new curriculum into BHC’s Small House and Your House ministries. The interactive, informative, and practical curriculum helps BHC’s partners identify their leadership strengths and weaknesses. It will equip participants with the necessary knowledge, skills, and spiritual formation to actively engage in their faith journey and fulfill their leadership responsibilities to themselves, their household, and their potential roles in various ministries.

The curriculum will help participants discover, develop, and deploy their leadership skills within the context of two critical areas of ministry: their household (Your House) and Small House Church. Opportunities within the home and SHC ministry provide participants with a ready environment to use the skills learned and reach another curriculum goal: active discipleship. Throughout the experience, participants are encouraged and empowered to move beyond being passive church "goers" to become active “doers.” The followers who move beyond attending church become active in their faith, serve their household and their communities, and prioritize making disciples within their immediate areas of responsibility and influence. Encouraging sacrificial obedience and fostering a prayerful dependence on God is a further goal achieved as participants step into their areas of opportunity and fulfill their spiritual obligations.

Engaging in various personality tools, exercises, and experiences benefits participants looking to enhance their self-awareness and assessment skills. These tools are designed to help individuals better understand their own personality and behavioral patterns and those of others. By developing a more comprehensive awareness of various personality types and styles, participants improve their ability to work collaboratively with others, build stronger relationships, and communicate more effectively. Through these exercises and experiences, participants unlock their full potential and achieve more success in their personal and ministry lives.

An engaging and interactive learning experience happens through the Small House Church environment and meets the goals of the curriculum, including self-evaluations, self-assessments, and real-time feedback from other participants. Activities are designed to offer immediate evaluation and insight during active participation. Such engagement helps create an active learning environment. The

Leadership Pathway leverages BHC’s initial assessment, which identified many religious individuals seeking a more active role in their spiritual and religious practices.

The Parts and Pieces

The curriculum encompasses carefully designed components, each contributing to developing effective and empowered partners within the Big House Church community. These components have been thoughtfully formed to ensure a comprehensive and dynamic learning experience for participants. This section reveals the specific components of the Leadership Pathway and how to use them. Feedback from participants in the research portion has provided valuable insight, keen suggestions, and repeated affirmation of the various parts of the experience.

The first component of the curriculum is the use of an Interactive Leadership Workshop. The curriculum uses BHC’s Small House Church environment, where participants engage in activities and exercises to explore and nurture their leadership skills. These small group experiences provide opportunities for affirmation of self-assessment, stimulating group discussions, and engaging in hands-on exercises. The workshop model creates an enriching environment for participants to use what they learn in a dynamic application of their expression of various leadership principles.

Community meals provide an excellent opportunity to express and experience hospitality, welcome, and a sense of community. Sharing a meal is essential because it creates an atmosphere of mutual affection, appreciation, and awareness of others participating. Mealtime involves assigning a host for the dinner and directing the conversation around the table to achieve this goal. Each participant is scheduled as a couple or team of individuals to host the gathering for their assigned session. They are responsible for providing, preparing, and serving the meal, opening the group in prayer, and introducing the structure of the evening and the topic of conversation for the time around the meal.

The Table Talk tool is used in each session to direct conversations around the table by providing a specific topic or question to which individuals respond. Each person is given a two-minute uninterrupted response time to discuss the selected topic. This component was developed to create engaging discussions, allowing those who are ordinarily quiet to speak and manage those who dominate the time around the table. The Table Talk instructions provide additional details, but it is worth noting two essential aspects required to use this tool successfully. The two-minute response is in the form of an uninterrupted monologue. It is important to use a timer with an alarm to announce the end of the two minutes rather than assigning that interruption to another participant. Feedback from the research experience affirmed the effectiveness and enjoyment of this tool by the majority of participants.

The Self-Evaluation component (Appendix 2) is a valuable tool for participants to assess their attitudes toward eight crucial spiritual topics: prayer, evangelism, stewardship, the Bible, discipleship, spiritual gifts, defending the faith, and living it in an evident and attractive way. The evaluation component teaches participants how to measure and assess their opportunities for spiritual growth. In addition to evaluating their aptitudes, the instructions encourage individuals to reflect on their attitude towards each area. This nuance is essential as it enables participants to look beyond their practical skill set and reflect inwardly to identify reasons for their focus or avoidance of each area. It highlights that lack of knowledge or training is not always why individuals do not pursue or practice vital areas of their spiritual life. With the Self-Evaluation component, participants can identify areas for growth and work towards achieving a more fulfilling spiritual life.

During the opening session, participants make an initial self-assessment to be collected and used to measure their progress throughout the program. Re-evaluations are scheduled for the twelfth and twenty-fourth sessions. Participants use various tools, educational resources, and mentoring throughout the program to improve their selected focus areas. The primary focus of this component is to help participants understand the importance of taking responsibility for their spiritual health. Those who lead Small House Churches learn how to use this tool to help identify the aggregate growth opportunities for their SHC and how to use this to select areas of study and focus.

The curriculum recognizes the importance of self-awareness and how it impacts effective leadership. Therefore, it includes exploring various personality types using approved personality typing tools. The Enneagram is the preferred tool to provide a compelling, insightful, and empowering understanding of different personality types. This assessment tool enables participants to gain profound insights into themselves and enhance their interpersonal dynamics. As a result, they can lead authentically and empathetically with improved self-awareness and relatability to others. Several sessions give an overall understanding of personality types and invite further exploration.

Another curriculum component is the exploration of various spiritual gifts that the Holy Spirit bestows upon the church. Participants take a Spiritual Gift Assessment to help identify their spiritual gifts. Following this discovery, several sessions are scheduled to explore and exercise spiritual gifts with others and receive feedback and experience.  This hands-on approach increases confirmation, awareness, understanding, and a ready environment for practicing various gifts. One session-wide exploration of spiritual gifts is assigning a five-minute exercise to explore dependence on the Holy Spirit. Each session includes two five-minute opportunities for participants to prepare and present their testimony or a five-minute devotional.

The curriculum's final component is the comprehensive and in-depth biblical lesson plans. These weekly plans include biblical teaching on topics such as the early church's use of homes and house churches, essential leadership principles, the significance of discipleship, and the concept of the priesthood of all believers. Meticulously curated from relevant scriptures, this component benefits from the insights of distinguished biblical scholars, topic influencers, and theologians. Fictitious dialogs (Appendix 4) are designed to provide keen insight from the leading voices throughout the curriculum. This component grounds participants in a solid theological foundation and fosters a deep biblical understanding of the main components of the Leadership Pathway.

The curriculum emphasizes the importance of practical application to reinforce and internalize the learning experience. Participants are given numerous opportunities for real-life application through small group discussions, exercises, community projects, and leadership roles within the Small House Church context. It is a vital part of the curriculum to give space for practicing what participants are learning. They are also encouraged to engage in service projects within their homes, Small House Churches, Big House ministries, or communities, allowing them to experience firsthand leadership, obedience, sacrifice, and prayerful dependence.

The Leadership Pathway curriculum incorporates various components, such as interactive workshops, Enneagram, self-assessment, biblical teaching, and discovering spiritual giftedness, to help BHC partners become exemplary leaders in their homes and Small House Church ministries. The curriculum’s comprehensive approach fosters a strong, vibrant church community focused on achieving its mission. The participatory application sets this curriculum apart as a great tool to encourage growth, spiritual commitment, and a sense of purpose, enabling partners to fulfill their potential and contribute to the community.

The People Who Should Participate

and Outcomes to Anticipate

The Leadership Pathway curriculum is designed for BHC partners who wish to deepen their spiritual and religious experience. This includes long-standing church partners who seek a more profound engagement with their faith and newcomers exploring the opportunities and responsibilities within their new Christian faith. The curriculum content is written and designed for individuals in high school or above.

The twenty-four-week program empowers participants to take on leadership roles within their homes and Small House Church ministries. Through interactive workshops, participants gain insights into their unique leadership abilities and discover their potential to bring about positive change in their communities. The curriculum focuses on nurturing a sense of confidence and competence, enabling participants to lead with conviction and effectiveness.

Participants engage in the Enneagram assessment and explore biblical teachings in-depth, leading them on a transformative journey of self-awareness and spiritual growth. The curriculum aims to foster a profound sense of discipleship, helping participants deepen their connection with their faith and become more committed to following Christ's teachings. As a result, they are encouraged to embrace obedience to Christ's commands and a selfless spirit in their service to others.

The Self-Evaluation component aims to help participants understand their strengths and weaknesses. By gaining competency in self-evaluation, participants can become more self-aware, which benefits their personal and ministerial lives by fostering deeper connections with themselves and others. Through this component, each participant develops a greater sense of authenticity and empathy in their leadership approaches. This transformational experience instills a strong sense of purpose and mission, inspiring participants to be catalysts for positive change in their areas of influence. Participants live out the principles of obedience, sacrifice, and prayerful dependence emphasized in the curriculum by engaging in leadership activity and service projects within their homes, Small House Churches, and communities.

The curriculum is designed to be used in the Small House Church setting to foster community and mutual support among participants. By engaging in small group discussions and exercises and receiving immediate feedback, participants build solid relationships and experience a supportive atmosphere that aids their leadership development. Through this curriculum, individuals feel inspired, encouraged, and accountable to their fellow believers, creating a space to grow together.

The Leadership Pathway curriculum aims to create a lively and engaged church community where individuals are equipped, motivated, and empowered to lead authentically and enthusiastically. By fostering a culture of leadership, discipleship, and service, the curriculum strives to mold BHC partners into transformational leaders who prioritize their spiritual growth and inspire others to embark on a similar faith journey. This process is intended to have a long-lasting impact on the target population, enabling them to make a significant difference in their homes, Small House Churches, Big House and the wider community.

The Leadership Pathway Theme Park

The Leadership Pathway curriculum addresses themes that equip participants with the necessary skills, knowledge, and spiritual formation to become effective and transformative leaders within the Big House Church (BHC) community. The themes explored in the curriculum are carefully selected to align with BHC's core values and mission and foster a more profound sense of discipleship, service, and personal growth. One central theme of the curriculum is empowerment.  Participants explore various aspects of leadership, including servant leadership, leading with humility, and empowering others to lead. Through interactive workshops and case studies, participants develop essential leadership skills such as communication, conflict resolution, and decision-making, preparing them to take on leadership roles within their homes, work, and various ministries.

A second theme is taking personal responsibility for one’s spiritual formation. Through self-assessment and reflection, participants develop a deeper understanding of their spiritual journey and how they can grow as committed followers of Christ. This includes the critical ability to understand one’s personality, traits, and inner workings. The insights gained in the Enneagram (or similar) personality typing sessions help foster self-awareness and empathy for their developing spiritual story.

Another prominent theme in the curriculum is the importance of spiritual growth and discipleship in the lives of others. Learning about different personality types is crucial to effectively working with and discipling others. Several sessions focus on how the early church used households and house churches to fulfill the Great Commission of making disciples. Participants are encouraged to align their lives with the practices of Jesus and His early followers. This includes understanding the biblical teaching of the priesthood of all believers. Attendees are reminded that leadership and service are not limited to a select few but are accessible to all partners of the body of Christ.

The theme, impossible to miss, is the importance of actively participating in one’s faith journey. The curriculum consistently encourages participants to embrace their unique calling and prioritize their essential contribution to the church. It encourages them to move from passive church attendance to consistent engagement and active involvement. This is evident in the practical experiences and participatory agreement that is part of the process. The curriculum teaches participants how to lead a devotional, offer public prayers, host meals, and share their testimonies, all reinforcing the theme of taking an active role in their faith. As they participate in these activities and engage with their faith, they experience firsthand the positive impact.

The final key theme in the curriculum is the significance of building a solid community. Participants are encouraged to have a weekly meal together where everyone around the table gets an equal opportunity to be seen and heard. It is recommended that every participant agrees to prioritize each weekly session. By doing so, participants can experience the importance of being part of a closely-knit community. Providing support, accountability, and encouragement to others and receiving the same fosters a sense of belonging to a congregation committed to a shared cause.

The themes running through the Leadership Pathway all align to help individuals make the most of the gifts, resources, and skills they have been given to make a lasting impact in their homes, Small House Churches, and the broader BHC community. By participating, individuals can grow in their faith, connect with others who share their beliefs, and have a meaningful impact on their lives and those around them. This creates a healthy, responsive, and responsible church community engaged in one another’s spiritual growth and living on mission together.

Walking down the Leadership Pathway

The Leadership Pathway curriculum is designed to be a dynamic and transformative learning experience implemented within the Small House Church (SHC) setting of Big House Church (BHC). A SHC may be called a small group or the like in other churches. The curriculum is intended to empower BHC partners to step into leadership roles in their home and Small House Church ministries and to become active and engaged disciples in their spiritual journey.

Leaders can break up the twenty-four sessions into two twelve-week sessions that meet weekly or every other week. It is essential to gain the commitment of participants to prioritize these workshops and make a commitment to attend each one. It is suggested that the group remain manageable in numbers. The pilot group was capped at twenty-four adult participants, at the top end of a manageable number.

A home, where a meal can be shared comfortably, is best for the two-hour sessions. Consistency in location and time is essential. Each session is designed for a two-hour workshop facilitated by experienced leaders within BHC who have undergone training in the curriculum's content and methodology. The workshops create a space for participants to engage in self-assessment, group discussions, and hands-on exercises, fostering an environment of active learning and personal growth.

The two-hour session begins once participants arrive, with the assigned host(s) gathering everyone together and providing instructions for the meal, a Table Talk topic, and an opening prayer of blessing. The Table Talk topic is reintroduced after people have their food and are seated comfortably around the table. Choosing someone to use a timer with an alarm to announce the end of the two minutes is essential. A person volunteers, or is voluntold, to share their two-minute monologue on the selected topic. A monologue is preferred for the first several sessions so that others don’t take over the two minutes with a relatable story, crosstalk, or questions. It is crucial to get to each person around the table each session.

Moving to a different room may be necessary when transitioning from the meal to the teaching session. Once the allotted time for this transition has passed, the appointed host(s) call the teaching time to order and introduce two previously selected people assigned to share before the teaching begins. One person shares a five-minute devotional, and the other shares their testimony. A timer and alarm are used to track and announce the end of the five minutes. It is okay to end the testimony or devotional even if it is incomplete. This exercise is about taking responsibility and experiencing the preparation time and pressure of leading those moments. The benefit of experiencing the Holy Spirit's guidance in preparation and participation is the goal and is essential to this activity.

The duration of each teaching session may vary based on its design. To oversee each session, a qualified leader must know the Leadership Pathway's format, objectives, and agenda. In subsequent sessions, participants may be assigned to use the curriculum and prepare to lead sessions. The curriculum is interactive and designed to prioritize a decentralized leadership structure. Therefore, facilitators should provide ample opportunities for participants to gain leadership experience without compromising the quality of teaching. The facilitator should decide to assign participants to lead sessions based on their discernment of the participant’s abilities and willingness to lead.

The following chapter chronicles the journey of the research pilot group, who engaged in a condensed twelve-week Small House Church experience. Throughout the program, the pilot group demonstrated active participation and sustained enthusiasm. Individually, they noted a positive impact from their experience and offered valuable insights and feedback, explored further in Chapter Five.

Chapter 5

Implementation and Assessment

The Leadership Pathway curriculum holds significant promise as a potential cornerstone of the ministry approach at Big House Church, specifically designed to equip leaders within Small House and Your House Church ministries. This chapter is dedicated to exploring a central research question: How effective is The Leadership Pathway? A comprehensive assessment of the curriculum's impact on a select research group aims to affirm The Leadership Pathway's efficacy while identifying opportunities for refinement and innovation in its development.

The investigation into The Leadership Pathway's effectiveness will primarily focus on analyzing its diverse components and overall impact. A key aspect of this assessment involves evaluating the program's utilization of various tools, including communication aids, self-evaluation instruments, and personality assessments. These tools play a crucial role in assisting participants in identifying their strengths and areas for growth and fostering their leadership potential. This curriculum goes beyond mere knowledge acquisition, aiming to facilitate holistic transformation among participants. This desired outcome is evaluated by tracking shifts in both attitude and aptitude through self-evaluation forms.

An essential aspect of effective leadership involves cultivating confidence and competence in serving and leading others. Through careful observation and assessment, the evolution of participants' confidence and competence is quantified. By monitoring their progress in seizing opportunities for service and leadership within the SHC setting, researchers gain a nuanced understanding of the curriculum's impact on leadership initiatives.

This evaluation incorporates participant feedback to aid in assessing the actual outcomes and offers valuable insight into contextual factors. Candid feedback from evaluators facilitates an assessment of individual progress, understanding of diverse perspectives, and derivation of practical insights. The following section outlines the implementation and timeline of the research project and provides details regarding the composition of participants.

Implementation Process and Research Timeline

This section provides a detailed description of the implementation process, research timeline, and a comprehensive profile of the participants involved. I sent emails and texts to fifty potential participants in August 2023. The invite included a link to a webpage with information about the project. It also included an online application for those interested in participating. The application webpage consists of an introduction, a description of the project, a detailed list of what researchers are asking of participants, the proposed schedule, and several FAQs clarifying the project.

• August 2023 - A roster of potential participants was compiled, consisting of 50 BHC partners and a few individuals who were not affiliated with BHC. An invitation to participate in an upcoming SHC research project was dispatched, along with a link to a webpage that furnished more comprehensive information, FAQs, and an application form.

• September 2023 - 30 individuals submitted applications by the September 10th deadline. After further evaluation, I selected 23 for the SHC research experience.

• September 24, 2023—The first session of the SHC took place in my home from 6:30 p.m. to 8:30 p.m. The meeting place and time remained the same for the entire twelve-week period. We asked all participants to prioritize these sessions and attend at least nine of the twelve scheduled meetings.

• December 10, 2023 - The twelfth and final session reviewed the 12-week experience and explained the evaluation process. I gave each participant a link to an online evaluation form and kindly requested them to submit their evaluation by December 17, 2023.

The target goal of the application process was to find 12-16 individuals who represented a diverse cross-section of the BHC community. After considering multiple factors, I selected 23 out of 30 applicants for the 12-week Small House Church experience. Below is a breakdown of the composition of those participants:

• (2) Female under 25    (1) single

• (3) Female 25-34 yrs   (1) single

• (3) Male 25-34 yrs

• (4) Female 35-44 yrs.  (1) single

• (3) Male 35-44 yrs       (1) single

• (3) Female 45-54 yrs

• (2) Male 45-54 yrs

• (2) Female 55-64 yrs

• (1) Male 55-64 yrs

During the initial two weeks, four individuals had to withdraw from the program because they could not maintain the minimum attendance requirement of 9 out of 12 sessions. The remaining nineteen individuals fully committed and actively participated. Below are several comments from participants.

When you share life together, it feels natural to what God wants. I could do this every week.

I think making the commitment to come every week was incredibly valuable for the cohesion of the group, more so than a single location, for example. There was a time that my spouse and I had discussed foregoing one evening, but we were brought back by the fact we made a commitment.

I think having a commitment to attend 75% of the sessions helped us go deeper/faster with other members and allowed us to really maximize the experience.

The final session, our twelfth gathering, involved a review of the sessions participants had completed and a brief overview of those they had not experienced, providing a comprehensive view of the Leadership Pathway curriculum. We discussed the evaluation process and welcomed questions for clarification. Participants received both an online evaluation link and a printed version if desired. They were encouraged to share candid and constructive feedback and informed that they had the option to submit anonymous evaluations.

Evaluations and Observations

All participants submitted their assessments by the deadline, and their feedback was compiled to provide an aggregate measure of the input from the SHC research group. Tables 1-3,7,8 present the results of the measurable aspects of their evaluations. Written feedback offered further insights, providing a comprehensive assessment of the curriculum, the introduced tools, and the overall experience. Participant Quoatables are included below each table to offer additional context and perspectives.

Big House Evaluation

Table 1 Aggregate Score of Big House Church Evaluation

Participant Quotables

I think that BHC has great discipleship for the under 18 age group but not as much outside of that. I think that there are great opportunities to get to know people/talk to others but not necessarily opportunities to establish an “official” discipleship relationship.

BHC is great about getting people involved if they're willing. It's a small church, and there are lots of opportunities for growth and development through the various efforts and ministries. Discipleship opportunities aren't stressed or frequently discussed; even within the context of SHC, men's/women's night, let alone on Sundays. It's not that they don't exist (clearly, there's no formal requirement to take an interest in the spiritual development of a brother/sister in Christ), but it is rarely a topic of discussion.

I think given our resources and abilities at this time BHC provides sufficient discipleship and spiritual discovery opportunities. I think as we grow and have a more permanent home we have room to expand in that area. For now, SHC is where most of those opportunities should be.

As we grow at BHC, I would like the opportunity to meet with someone older in their spiritual growth as well as mentor someone younger.

I love Big House and how easy it is to get involved. Everyone feels needed and welcomed.

A striking observation from the research data is the notably low percentage score of nineteen percent concerning BHC’s provision of adequate discipleship opportunities. Similarly, BHC scored low in offering sufficient opportunities for spiritual discovery, with a score of thirty-three percent. Interestingly, BHC received a high score of eighty-six percent in providing numerous service opportunities. This discrepancy suggests that while there are ample physical service opportunities within BHC’s church planting environment, there is a notable lack of emphasis on spiritual growth and discipleship effort. This underscores the importance of initiatives like the Leadership Pathway, which garnered a favorable score of seventy-five percent among evaluators, indicating a recognized need for such programs.

Small House Evaluation

Participant Quotables

Our experience these past few months has been powerful and beautiful!!! We have loved all of the eating, sharing, discussing with each other - and growing together. I think that is the ultimate goal in building unity in the Body!

Eating around the table is definitely my love language!

I really enjoyed the two minute talk tool and just eating together. This helps get to know everyone.

I really did love all the time around the table and the discussion. The 2 minute timer and the prompts were brilliant and I really had a chance to see something new effectively at work.

I just didn’t want to be forced to talk if I didn’t want to haha.

I think the most valuable aspects of this to me would be the parts that encouraged each person to contribute equally. These activities also helped bolster the feeling that we all are equal and have both equal standing and equal responsibility and to contribute. This is something lacking in many Christian leadership development tracks - the idea that God has gifted everyone in different ways and we should make room for each to contribute and it shouldn't be just the leader doing all the talking.

I don’t believe that the devotional or testimony time add or take away from the activity,

I found doing both the devotional and testimony on the same night became long. I know it is practice but should be for those ready. I think the word testimony means different things to different people. Maybe a guided handout on how to build a short testimony would be helpful.

I think it would be good if everyone had the time to do both a devotional and testimony because I believe both have benefits of pushing people out of their comfort zones. Some may pick devotional because they aren't comfortable with their testimony and vice versa.

One noteworthy observation pertains to the effective utilization of the Small House Church setting for implementing the Leadership Pathway. The convivial atmosphere fostered by eating together significantly contributed to the success of the program, as evidenced by the overwhelmingly positive support for shared meals (95%) and the ready acceptance to share the responsibility of hosting and providing them (89%). There appears to be above-majority support for the consistency of the location, with a score of sixty-two percent, perhaps indicating some flexibility.

Furthermore, implementing the Two-Minute Talk Tool facilitated improved communication among participants while eating together, receiving a commendable score of eighty-two percent. One of the primary objectives of the curriculum is to facilitate participants' transition into areas of responsibility and leadership. Both teaching a devotional and sharing personal testimonies garnered moderately positive scores, with the majority acknowledging their helpfulness. Overall, utilizing a Small House Church (SHC) experience for the Leadership Pathway received strong affirmation, with an impressive eighty-four percent of participants expressing positive feedback.

Your House Evaluation

Participant Quotables

The tools were very effective and set a good pattern to springboard from!  But I think it was helpful that there was a clear intentionality, a set amount of time for the program, and required a commitment on which something was riding.

The Spiritual self-evaluation tool would be helpful for a small group....to decide the needed direction.  The Enneagram was helpful for me personally, but not something I would choose to study or focus on.  It was enlightening, but not life altering.  If I had to study more of something, it would definitely be the heart, character, call of Jesus Christ.

Enneagram was very helpful.

Starting with the self-assessment allows for individual buy-in as people are able to identify with the types/descriptions/core motivation and say "yeah that is describing me."

A lot of time was spent on the Enneagram. I think more than it deserved. For example, going through all 9-levels for 3 types per week was a bit much, particularly if you weren't that type. This, I think, would have been handled best as reading done at home. That time could have been better used to discuss how our personalities may interact with others in the church, within ministry, etc.

Enneagram was helpful in understanding others in your group and in your household.

I think the 2 tools are very helpful in understanding yourself and others. The self evaluation tool gives you a good framework to see where you may be lacking and allow you to grow those areas. I've always enjoyed the personality tests and haven't done the enneagram before this and really enjoyed it. It may be good to dig into the family dynamic with the different numbers to help "your house" but not sure how that fits in a SHC setting as that could almost get into marital counseling. I didn't feel I increased much mainly because I believe we are doing pretty well with the serving/leading and spiritual growth. I feel if the course was longer and if we were in a different season I could have seen that change.

I feel like the enneagram is helpful to help understand and navigate relationships (which is vital to a healthy SHC ministry), however, designating 4 full weeks to it felt a little much to me.

This part (Enneagram) was cool to get to know how or what motivated my small group members and their numbers.  Extra tools for us to be able to use this with all of our group members.

The effectiveness of both the Self-Evaluation Tool and the Enneagram Personality Tool is highlighted by their equally positive percentage scores, with both receiving commendable ratings of seventy-one percent. Throughout four sessions, participants were introduced to the Enneagram and guided through the results of the Enneagram tests they completed online. The majority of participants found this process helpful in gaining insight into themselves and others. Each session featured a PowerPoint presentation on Enneagram Types, anonymized results of the group scores per Type (Table 4), and aggregated scoring for Group Types (Table 5).

Table 4 | Enneagram Group Score for Type 5

Table 5 | Enneagram Group Score for Types 5, 6, 7 | Head Types

Self-Evaluation scores were depicted similarly, with individual graphs for each of the eight disciplines showcasing participants' self-scores (Table 6), offering an overview of the entire group's assessment. While the tools received favorable scores and feedback, they contrast starkly with the notably lower scores regarding the perceived impact of attending the SHC on one's home life, with both pragmatic outcome targets receiving only thirty-four percent. This observation underscores the importance of carefully considering and enhancing these sessions of the Leadership Pathway when revisiting and developing them in the future.

Table 6 Individual Self-Evaluation of Participants

Their House Evaluation

Participant Quotables

We didn't spend a ton of time digging into the B.L.E.S.S. approach, and it's the first exposure I've had to it. I would love to have had more curriculum around it to look at. Best practices for initiating, breaking the ice, etc.

Have had really cool Jesus conversations with unbelievers, and I don’t think it’s a coincidence that it happened while I was in this group.

I recall thinking BLESS was helpful at the time, but I don't remember what it is now. It would be valuable to reinforce some of these topics. I think the Enneagram sticks better because it was something we did at home and discussed over multiple weeks, so those discussions stand out the most.

Their House is something I need to improve on.

I love the idea of praying for your (my) neighbors. Putting that into practice!

LOVE the house magnet. I’ve got to know more of our neighbors since we got one the first day we officially decided we would be going to BHC permanently. I think it’s great.

I need to carve out more intentional time for this in my neighborhood.

The mission of Big House Church is centered on following Jesus and spreading the Gospel to transform households and communities. As part of this mission, every BHC partner is encouraged to engage with those around them actively. The Leadership Pathway curriculum provides various strategies and tools to empower participants in fulfilling this mission. However, only one session in the research SHC was dedicated to this aspect, which is evident in the feedback received and the mediocre scores in the Their House section of the evaluation.

Overall Impact of the

Leadership Pathway Evaluation

Participant Quotables

I think it’s a great tool to help identify good fits for individuals wanting to serve, lead, etc to make the most of our gifts so no one is left feeling unfulfilled or utilized, and we are utilized to our best abilities to help bring more people to Christ.

Regarding my household, this information provides a tool for me to want to learn about family members more and how to relate to them. But my commitment and effort is the same.

I’m just neutral on the last question because I’m not sure I can take on anymore in house than I already have.

I do not see a connection of what was covered to how I apply it in my home.

My house. I’m trying.

This time together built relationships, which will build love and commitment to each other, which will build focus and determination to serve together, and that was the meaningful outcome.

Sad it’s over!

Participants overwhelmingly found attending the Leadership Pathway SHC a helpful and valuable experience, with an impressive eighty-two percent expressing satisfaction. Additionally, an equally high percentage, eighty-two percent, reported a positive spiritual impact from their participation. However, despite this positive feedback, there seems to be a disconnect between the perceived value of the SHC experience and its actual impact, as indicated by the notably low score of twenty-six percent of participants reporting that it motivated them to be more actively involved in their households. The discrepancy between positive perceptions and tangible outcomes highlights a significant opportunity for improvement within the Leadership Pathway curriculum.

Summary and Conclusion

In summary, the Leadership Pathway curriculum participants have affirmed its effectiveness in the Small House Church context and expressed gratitude for its spiritual impact. The combination of content and experiencing community is a winning formula. The positive experience and the expressions of impact green light the full development of this important curriculum.

I am one of the outliers because I am not a regular attendee of Big House. This is the only SHC I have been a part of, but I have valued the experience… I think overall for this Leadership SHC it has been interesting and hopefully helpful to your research.

Thank you so much for having us these 12 weeks. We enjoyed it and certainly had some growth! God bless you!

As mentioned above, this was incredibly valuable from a relational aspect.  We loved meeting with this group of people, the chance to get to know them and their stories better, all of the intentional discussion.  And now I feel more connected and committed to them.  This is what I envision everything a small group should be!

Thank you for allowing us into your lives and letting us learn from you.  That is what is incredibly important to me, the chance to know people and be known by them and we walk through this life.  It's even better to be united on the purpose of Jesus and His kingdom.

Some of the more winsome particulars include using the Small House Church as an interactive workshop. Creating a purposeful place to learn, explore, participate, and practice has received affirming accolades. Opportunistic scenarios for individual response, such as sharing testimonies or devotions and hosting meals, proved beneficial, fostering a hands-on approach to learning. Directed group discussion around the dinner table using the Two-Minute Table Talk format received resounding affirmation.

Further, receptivity to the Self-Evaluation tool and taking responsibility for one’s spiritual growth affirm the increased desire to be more involved in one’s spiritual experience, a community attribute discussed in Chapter One. The Enneagram tool received mostly positive affirmation as a way to learn about oneself and others. In the researcher’s summation, participants benefited from self-discoveries and increased awareness of others. The strong reaction to being known and heard resonated with many.

Despite the positive experience, a noticeable gap exists in translating this positivity into actionable changes within household dynamics. While a variety of valid reasons may explain some of this, this gap presents an opportunity to refine the developing curriculum's approach and structure. Refining the curriculum content to better meet participant needs will enhance its effectiveness in fostering personal growth and spiritual development. This includes clarifying concepts, expanding relevant topics, and incorporating additional resources for enhanced engagement and understanding. It further includes reevaluating session sequences and balancing theory with practice to optimize effectiveness and facilitate smoother learning progression.

Beyond curriculum development, the findings underscore the importance of prioritizing deeper spiritual growth and fostering an authentic community within Big House Church. Effective leadership development is crucial for BHC's long-term sustainability. Empowering leaders to fulfill their divine calling within their household and SHC is essential for continued growth and impact. By equipping leaders with the necessary skills, knowledge, and resources, they can play significant roles in supporting both Big and Small House Ministries.

The Small House Church, with its increased emphasis on spiritual formation, discipleship, and authentic community, is well-positioned to cultivate transformative environments. Partnering this context with the content of the Leadership Pathway hits BHC’s target of training, equipping, and deploying individuals to effectively lead in their homes and Small House Church ministry. Filling those various leadership opportunities provides an excellent avenue for discipleship.

Increasing those opportunities and making people aware of the ones they’re expected to fill strengthens the individual, their household, and the church. The continued development, deployment, and eventual publication of The Leadership Pathway has great potential to positively impact individuals, Big House Church, and the broader Christian community. It will serve as a key resource at BHC to help fulfill the mission to follow Jesus and change the world one household at a time.

I pray what you develop out of this can be used mightily by God to advance the gospel and bring many closer to Him!

                                                        —Anonymous Research Participant

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