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GROUPS IN GROWING SOUTHERN BAPTIST CHURCHES
A Dissertation Presented to the Faculty of
The Southern Baptist Theological Seminary
In Partial Fulfillment
of the Requirements for the Degree Doctor of Education
by
Robert Andrew Gowins May 2006
Copyright 2006 by Gowins, Robert Andrew
All rights reserved.
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AN ANALYSIS OF OPEN AND CLOSED SUNDAY SCHOOL GROUPS IN GROWING SOUTHERN
BAPTIST CHURCHES
Robert Andrew Gowins
Read and Approved by:
La
Dennis E. Williams
THESES Ed.D . . G748a 0199702002437
Page
LIST OF ABBREVIATIONS Vll
LIST OF TABLES ... '" ... .. ... VIlI
LIST OF FIGURES . . . Xl
PREFACE Chapter
XlI
1. RESEARCH CONCERN 1
Introduction to the Research Problem ... 1
Sunday School ... 4
Open Group Model ... 4
Closed Group Model ... 5
Research Purpose ... . . . 10
Research Questions ... 11
Terminology ... 11
Procedural Overview Research Assumptions 16 17 2. PRECEDENT LITERATURE ... 18
Biblical, Historical, and Theological Perspectives of Discipleship ... 20
Old Testament Perspectives ... 20
III
New Testament Perspectives 22
Historical Perspectives ... 24
Theological Perspectives ... 27
Small Group Dynamics. . . 29
The Modern Sunday School Movement: Open and Closed Groups ... 33
Church and Sunday School Health/Growth .,. . . 38
Characteristics of Small Churches ... 42
Sunday School and Church Growth Principles ... 44
Barriers to Growth in Churches and Sunday Schools. . . 72
The Great Commission Sunday School ... 78
The Great Commission Sunday School's Vision 79 The Great Commission Sunday School's Functions 81 The Great Commission Sunday School's Purpose 84 Concluding Remarks. . . 86
3. METHODOLOGICAL DESIGN ... 88
Research Question Synopsis. . . 88
Design Overview. . . . .. 89
Population. . . .. .. 92
Samples and Delimitations. . . .. . 92
Limitations of Generalizations. . . . 92
Instrumentation. . . . 93
Procedures. . . 94
IV
4. ANALYSIS OF FINDINGS 97
Compilation Protocol. . . 98
Research Question Synopsis. . . .. 101
Assignment of Survey Questions . . . .. 101
Findings and Displays. . . .. 105
Church Demographic Data. . . .. 106
Demographic Data. . . . .. 115
Instrument Data Findings. . . .. . . .. 123
Evaluation of the Research Design . . . .. 184
5. CONCLUSIONS... 187
Research Purpose. . . .. 187
Research Questions. . . .. 188
An Analytical Review of the Areas of Research and the Research Findings. . . .. 188
Research Question 1 . . . .. 189
Research Question 2 . . . .. 192
Research Question 3 . . . .. 197
Research Question 4 . . . .. . . .. 206
Research Question 5 . . . .. 213
Research Implications. . . .. 225
Sunday School Is No Longer the Primary Entry Point into the Church 225 Sunday School Has Become Synonymous With the Function of Disciple Making. . . .. 228
v
Sunday School Is No Longer An
Accurate Barometer of Church Health. . . .. 231
A New Sunday School Curriculum Is Needed. . . .. 232
Research Applications ... 236
A New Approach to Systematic Evangelism That Is Not Dependent upon the Sunday School ... 236
A Paradigm Shift for Assimilation ... 239
A Renewed Emphasis on Sunday School Leadership ... 240
Further Research . . . .. 242
Appendix 1. SUNDAY SCHOOL AND CHURCH GROWTH SURVEY . . . .. 244
2. SUNDAY SCHOOL AND CHURCH GROWTH SURVEY: CHURCH DEMOGRAPHIC SURVEY. . . .. 249
3. GROWTH CHARACTERISTIC CLUSTERS AND QUESTIONS. . . .. 252
REFERENCE LIST. . . .. 255
VI
ANOVA Analysis of Variance APC Annual Church Profile
BAGD W. Bauer, W. F. Arndt, F. W. Gingrich, and F. W. Danker: Greek-English Lexicon of the New Testament
SBC Southern Baptist Convention
SS Sunday School
Vll
Table Page
1. Summary of Southern Baptist Church Growth 1940-2000 . . . .. . . 7
2. Summary of Research Instrument Returns ... 100
3. The Geographic Demographics of Reporting Churches. . . .. 109
4. Evangelistic Methodologies of Surveyed Churches ... 111
5. How Did Surveyed Churches Communicate Expectations? . . . .. 115
6. Sunday School Members' Measures of Central Tendency and Rankings of Identified Sunday School and Church Growth Characteristics. . . .. 125
7. Sunday School Leaders' Measures of Central Tendency and Rankings ofIdentified Sunday School and Church Growth Characteristics ... 129
8. A Comparison of Members' and Leaders' Mean Scores and Ranking of Sunday School Growth Characteristics ... 132
9. A Comparison of the Expert Panels', Members' and Leaders' Mean Scores of Sunday School Growth Characteristics. . . .. 133
10. Summary of Relationships between Demographic Characteristics and Perceptions of Open and Closed Groups. . . .. 137
11. Summary of Relationships between Demographic Characteristics and Perceptions of Sunday School's Purpose. . . .. 141
12. Summary of Relationships between Demographic Characteristics and Perceptions of Sunday School Growth. . . . .. 144
13. Correlation between Respondents Ranking of Essential Growth Characteristics and Their Gender . . . .. 148
Vlll
14. Correlation between Respondents Ranking and Age ... 150 15. Correlation between Respondents Rankings of
Essential Growth Characteristics and Educational Level ... 151 16. Correlation between Respondents Ranking of
Essential Growth Characteristics and Socio-Economic Level 153 17. Correlation between Respondents Ranking of Essential Growth
Characteristics and Length of Sunday School Class Membership ... 156 18. Correlation between Respondents Ranking of Essential
Growth Characteristics and Sunday School Position. . . .. 158 19. Correlation between Open! Closed Groups
and Essential Growth Characteristics ... 160 20. Open Group Mean Scores and Rankings
of Essential Growth Characteristics ... 162 21. Closed Group Mean Scores and Rankings
of Essential Growth Characteristics ... 163 22. Comparison of Open and Closed Group Mean
Scores and Rankings of Essential Growth Characteristics. . . . .. 166 23. Correlation of Church Growth Factor Intensity
Scores and the Reported Measures of Church Growth . . . .. 170 24. Regression Statistic Table for Leadership and Baptisms ... 173 25. Regression Statistic Table for Evangelism and Worship. . . .. 177 26. Regression Statistic Table for Fellowship
and Adult Sunday School Enrollment . . . .. 179 27. Regression Statistic Table for Fellowship
and Average Weekly Worship Attendance . . . .. 181 28. Regression Statistic Table for Discipleship
and Average Weekly Worship Attendance . . . .. 184 29. Summary of Open and Closed
Groups' Rankings and Weighted Scores . . . .. 210
IX
and Composite Weighted Scores and Ranking. . . . .. 211 31. Percentage of Churches Surveyed Providing the
11 Growth Characteristics . . . .. 222
x
Figure Page
1. Gender Distribution . . . .. 116
2. Age Distribution ... , 117
3. Marital Status. . . .. 118
4. Level of Educational Achievement of Respondents ... ' 119
5. Socio-economic Demographic ... 120
6. Participants' Tenure of Church Membership ... 122
7. Distribution of Membership Classification. . . .. 122
8. Sunday School Group Identification: Open or Closed. . . .. 136
9. Perceived Purpose of Sunday School. ... 139
10. Comparison of Open and Closed Groups Weighted Intensity Scores for the 11 Growth Characteristics ... , 165
11. Baptisms (2004) As Effected by Leadership Intensity. . . .. 172
12. Worship Attendance (2004) As Effected by Evangelism Intensity. . . ... 175
13. Adult Sunday School Enrollment (2004) As Effected by Fellowship Intensity. . . .. 178
14. Worship Attendance (2004) As Effected by Fellowship Intensity .. '.' . . . .. 180
15. Worship Attendance (2004) As Effected by Discipleship Intensity. . . .. 182
Xl
I could not have completed this task without the support and assistance of many people. The first of these was Mrs. Marshall. In the summer of 1978 this dear
"saint" invited my sister and me to vacation Bible school; that June I accepted Christ Jesus as my Lord and Savior and was enrolled in the ministry of Sunday school. Thank you, Mrs. Marshall, for being a faithful servant. Pastor Pete Winstead encouraged and discipled me in my calling to the Gospel ministry. Dr. Steve Ayers provided the impetus for me to pursue my continuing education at The Southern Baptist Theological Seminary.
Dr. Edward Hatfield encouraged me to excel in my ministry to the church.
Many others have assisted me along the way. Dr. Mark Simpson provided encouragement to pursue the Ed.D. program. Dr. Larry Purcell, my First Reader, and Dr.
Dennis Williams (Second Reader) provided direction for this research project, as well as helping me to refine my research interests. My colleagues in the Ed.D. program (Cohort VI) provided encouragement and support throughout the journey. The many churches I have served (Trinity, Hillvue, Buckner, McHenry, Concord, South Hampton, Barnett's Creek, and Inglewood) presented me with the genesis of my research concern.
My family has been an inspiration throughout this process. Words cannot adequately express my appreciation to my wife, Debbie, and my children, Dakota and Duncan, for their sacrifice, love, and support during this endeavor. My church family has also been a source of strength throughout this project. I thank you for all of your prayers,
Xll
conflicting and constraining time commitments that presented themselves during this project.
My goal, throughout this project, has been to become better equipped for the ministry God has preordained for me. This process has been humbling, as I have been privileged to follow in the research footsteps of giants in the Southern Baptist faith. My prayer is that Christ's Church would be strengthened and that God would receive the glory for all that is accomplished in this project. Amen.
Robert Andrew Gowins
Nashville, Tennessee May 2006
Xl11
RESEARCH CONCERN
Introduction to the Research Problem
"And Jesus came up and spoke to them, saying, 'All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name ofthe Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and 10, I am with you always, even to the end of the age'" (Matthew 28:18-20, unless otherwise noted, all Scripture citations are from the NASB). Jesus' methodology for church growth - going, reaching, and teaching; is the same today as it was at His ascension. The purpose ofthe church is to "go and make disciples" (Matthew 28:18-20). "So with the exception of intentionally closed groups, every group in the church must work at assimilating and discipling new people" (Mack 1996,35). As a group, Sunday school's goal, then, is to assimilate and disciple new people.
The emphasis of the Great Commission (Matthew 28:18-20) is "reaching" and
"teaching." According to John 3:16, God desires that men and women, alienated from Him by sin, would have restored fellowship with Him. Again in 2 Peter 3:9 the apostle states, "God is not willing that any should perish but that all should come to repentance."
Salvation is the first step in the discipleship process. "Jesus came to seek and to save that which was lost" (Luke 19: 1 0). When ecclesiastical leaders "concentrate on church
1
growth, [they] get to the heart ofthe Great Commission" (Wagner 1989, 35). "The Great Commission is at the core of the planning strategy for evangelism and missions" (Wagner 1989,49). Matthew writes, the "Good Shepherd" seeks the one lost sheep and leaves the ninety-nine sheep safely in the fold (Matthew 18:12). So important is the Great
Commission to the church, it appears five times in the New Testament text - Matthew, Mark, Luke, John, and Acts. The church's goal is to make disciples - going, reaching, and teaching. The goal of the Sunday school, therefore, is to support the church's primary mission of making disciples. Sunday school accomplishes such a mission by creating an environment where the Great Commission flourishes.
"Sunday school is the church structuring itself to carry out the Great
Commission in the local community" (Sisemore 1983, 83). David Francis, the Director of Sunday School for LifeWay (2005), states, "Sunday schools have been outreach- oriented small groups that enjoy fellowship and learning, while using the Bible as their textbook" (Francis 2005, 4). Hemphill and Taylor define Sunday school as "the
foundational strategy in the local church for leading people to faith in the Lord Jesus Christ and for building on-mission Christians through open Bible study groups that engage people in evangelism, discipleship, ministry, fellowship, and worship" (Hemphill and Taylor 2001, 13). Thorn Rainer states that small groups are essential to the health of the church. "Church members must get connected with a small group for them to grow in spiritual health and to remain connected with the church" (Rainer 2005, 106). Rainer's research demonstrates that healthy churches "place a great emphasis on small groups"
including the ministry of Sunday school (Rainer 2005, 106). According to Johnson and Toler (2000), "Sunday school is being rediscovered as the small-group method of choice
for carrying out the Great Commission that offers a simple plan for people connecting with people" (Johnson and Toler 2000, 36). "Sunday school is about connections, the vertical and the horizontal" (Johnson and Toler 2000,36).
The purpose of Christian discipleship is to bring people to a saving faith in Jesus Christ (psalm 78:6-7; Matthew 28:19-20; John 3:16; 10:27-29; 1 John 5:12-13), to train them in Christian living (Matthew 28:18-20), and to equip them for Christian service (Ephesians 4: 12). Discipleship is the lifelong commitment of submission to the Lordship of Christ Jesus that results in the transformation of personal values and
behaviors (Mims 2003). It "is the process of teaching the new citizens in the kingdom of God to love, trust, and obey Him," and to teach them how to evangelize and train others to do the same (Mims 2003, 79). It is to develop in believers a biblical worldview that will assist them in making significant life decisions from a Christian perspective. The purpose, goals, and values of Christian discipleship are derived from a theological foundation that is biblically based. The primary setting for Christian discipleship is the church; the primary vehicle for Christian discipleship in the local church is the Sunday school.
Effective leadership and growth, in the healthy transitioning church, are not clearly defined concepts. Because of the distinct and different expectations of the involved parties, it is difficult to ascertain a realistic rubric of Sunday school
effectiveness and purpose. Is Sunday school an evangelistic outreach ministry of the church (open grouping)? Is it, by default, the primary discipleship training hour of the local church (closed grouping)? Or, is Sunday school some hybrid of the two? What is the purpose of Sunday school?
Sunday School
The Sunday school is the primary organization and ministry for reaching people for Christ, Bible study, and assimilation into church membership. Forty-nine percent of all adults say they attend a church worship service (Mack 1996), while 46% of adults who attend worship on a given day also go to a Sunday school (Barna 1991).
"Today the main focus of the adult Sunday school is Bible teaching. In most churches, outreach is at most secondary in importance. Teachers view themselves as instructors more than as evangelists" (Mack 1996, 78). Few pastors, religious educators, or laypeople think of evangelism as a vital role ofthe Sunday school (Hemphill and Jones 1989, 17). They see Sunday school's primary task as nurturing Christians, not as reaching the unsaved (Hemphill and Jones 1989, 17).
"Sunday school is still the foundational ministry among the nation's fastest growing churches" (Mack 1996, 76). The purpose of Sunday school, however, has been lost in many churches over the years. Many churches have a Sunday school program because of tradition; they have always had one. "Some members, subconsciously, are wondering whether the Sunday school is out-dated. Others have quietly discussed how some churches are experimenting with restructuring the Sunday school hour" (Am, McGavran, and Am 1987,25).
Open Group Model
Church l~adership has often defined effective Christian discipleship (education) in terms of productivity (application and ministry). Sunday school
classes/groups have historically been utilized as evangelistic entry points into the local church fellowship for the promotion of the New Testament church's functions (Acts
2:41-47) - Bible study, fellowship, missions, and worship. "In the 1920s through the 1940s, many Sunday schools were larger than the worship attendance at those churches.
Sunday school was the main entry point into the church. The focus of Sunday school was outward - evangelism was a primary emphasis" (Mack 1996,58). "Outward-focused Sunday schools exist to obey Christ's Great Commission, and to equip the laity for ministry to the world .... [They] see evangelism and education as two sides of the same coin: two tasks to achieve one goal" (Am 1980, 44). "When evangelism is given its rightful place as the focal point ofthe Sunday school, then we have the finest church- growth tool available today" (Hemphill and Jones 1989, 17). Both Sunday school and church-growth writers prioritize the function of evangelism and are unapologetic about an emphasis on numbers. "A host of Christian education and church growth specialists (Towns, Hemphill, Taylor, Jordan, Coleman) say that intentionally open groups are now the more effective means of evangelism" (Mack 1996, 79). Around 1950, however, "the emphasis of the Sunday school began to change from evangelism to the spiritual nurture of believers" (Mack 1996, 58).
Closed Group Model
Congregations and individual classes/groups often describe effective
discipleship (education) in terms of attendance numbers, percentages, and relationships.
The intimacy of the small-group relationship, however, normally excludes the realistic possibility of effectively integrating new members into the class/group, thus, creating closed discipleship groupings. According to religious researcher George Barna, 50% of those who attend church go for friendship and fellowship, 41 % for Bible study, and 37%
to be encouraged and inspired (Barna 1987). "A Sunday school based upon fellowship
naturally revolves around relationships" (Jones 1987,57). "Relationships are often used to prevent an adult Sunday school class from participating in starting a new unit" (Jones 1987, 109).
"The belief that Sunday school growth will naturally result from personal growth and spiritual development of existing members is one of the primary reasons many Sunday schools today are declining" (Am 1980, 41). Bible study and fellowship groups, by their very nature, can easily become inward-focused and cliquish. Such groups are generally classified as closed groups - new people are not invited or welcome.
This may be intentional or not. "There is no organized system for the multiplication of these groups. Lyman Coleman says these groups rule out evangelism and reaching the uncommitted of the church" (Mack 1996, 53). "In most declining Sunday schools, the reason for being is exclusively to minister and nurture existing members" (Am 1980,40).
Am states that the programs, curriculum, activities, and teacher-leader training in most declining Sunday schools do "not reflect the priority of outreach required by Christ for His church" (Am 1980,44).
According to Hemphill and Jones, the "stated purpose for Sunday school is growth through evangelism" (Hemphill and Jones 1989, 20). Statistical data (Table 1), however, demonstrates that Southern Baptist Convention (SBC) Sunday school growth peaked in the 1960s. Since then, Sunday school growth has achieved a plateau; and is in fact declining based upon the growing United States popUlation. "The majority ofthe mainline denominations suffered dramatic statistical declines beginning in the mid- 1960s" (Hemphill and Jones 1989,22). Am, McGravan, and Am state, "the total Sunday school, church school, and Sabbath school enrollment in American churches declined
from 40,508,568 in 1970 to 24,600,000 in 1985, a decrease of 40 percent in fifteen years.
This occurred while total church membership grew by more than 9 percent" (Am, McGavran, and Am 1987, 29). The decline in Sunday school attendance in Southern Baptist life, between 1960-1980, was due to a subtle shift from an emphasis on evangelism to education (Hemphill and Jones 1989).
Table 1- Summary of Southern Baptist Church Growth 1940-2000
1940 1960 1980 2000
U.S. Population 131,669,275 178,464,236 220,000,000 281,421,906
Number of Churches 25,259 32,251 35,831 41,588
Membership 5,104,327 9,731,591 13,606,808 15,960,308
Baptisms 245,500 386,469 429,742 414,657
S.S. Enrollment 3,590,374 7,382,550 7,433,405 8,186,415
Peter Wagner, in his book Leading Your Church to Growth, has emphasized the role ofliberal theology in the decline of evangelism in the local church (Wagner 1984). Liberal theology has desensitized the generations to both the need for truth and the need for that truth to intersect the culture and society. For many churches, the focus of the Great Commission has shifted from going and reaching to teaching.
Michael Mack, in his book The Synergy Church, lists eight reasons for the demise ofthe Sunday school (Mack 1996). First, and foremost, is the confusion concerning the purpose of the Sunday school. The tension between evangelism and discipleship is maximized and polarized till neither is sufficiently effective. Second, there is a lack of caring fellowship in many Sunday school ministries. Third, "Many teachers still believe that a Sunday school quarterly or a Bible study booklet is the only training they need" (Mack 1996, 64) - there is a low quality of instruction in many Bible
study classes. Fourth, the ministry and institution of the Sunday school is declining due to a lack of growth in its students. The poor quality of teaching manifests itselfin
growth-less students. Fifth, Sunday school has become an institution, an organization not an organism. Sixth, a lack of space in many church buildings has added to Sunday schools deterioration. Seventh, a lack of involvement on the part of church members has identified Sunday school as optional and unimportant. The eighth, and final reason for the Sunday school's decline, according to Michael Mack is simply a lack of choices within the Sunday school structure itself "Research (Cole and Glass; Knowles;
Wlodowski; Johnson and Riveria; Klinger; Cross; and Rossing and Young) shows that choices are important in adult education. But many churches prescribe what curricula is used in adult classes" (Mack 1996, 68).
Although the Sunday school has been in a mode of decline, it still represents the best opportunity for growth in the church (Hemphill and Jones 1989). Aubrey Malphurs states, "The one major, all-encompassing purpose for small groups is the transformation of a person's life or life change through biblical community" (Malphurs 1998,230). Small groups provide an intimate atmosphere where group members can build stronger relationships - both with God and with one another. Sunday school classes are such small groups.
Small groups provide a great resource for evangelizing the lost. Richard Peace suggests several advantages for small group evangelism (Peace 1985, 67-68). One advantage is that the small group experience can provide repeated exposure to the gospel.
Members of small groups have the opportunity to interact intimately with one another. A second advantage is that interacting with a group is a familiar process for most people.
Finally, the safe and accepting atmosphere of the small group makes the experience a positive one.
From the life of Christ we witness the biblical principle of making disciples (Mark 1: 17), maturing disciples (Mark 6:7-13), and multiplying disciples into Great Commission (Matthew 28:18-20) ministries (Acts 2:41). Small groups were one of the methods that Jesus used in His kingdom building ministry. Jesus used two types of groups effectively. One type of group was the open group. It was open to anyone seeking the Lord. The other type of small group was the closed group. It was restricted to His disciples for training and equipping. Sunday school is a small group strategy built on the biblical principles oftraining and instruction through the partnership of both church and family.
Sunday school provides a middle ground where people can be involved in systematic Bible study while moving into the larger group (worship, fellowship, and service/ministry). "In Sunday school, if it is done properly, people can be assimilated at another level into the life of the church and be equipped with the Word to minister to others who are seeking a place to belong" (Mack 1996, 82).
Current church health/growth researchers (Anderson 1992; Barna1999;
Malphurs 1999; Pope 2002; Rainer 1996 and 2005; Schaller 1993 and 1994; Warren 1995) suggests that "healthy" churches, that are evangelistically growing, exhibit certain characteristics and competencies. While some may question the viability and place of Sunday school in the modem church growth movement, experts in the field maintain the importance of Sunday school. This research does not seek to question the importance of Sunday school; clearly, Sunday school has a historical and theological place in the
. church. The concern for the modem Sunday school movement is what role will the Sunday school of the healthy and growing church perform? If Sunday school is to be the church organized to achieve its goal of outreach, then what grouping structures are healthy churches utilizing in their approach to Sunday school- open or closed?
Advocates of the modem Sunday school movement in the Southern Baptist Convention propose that Sunday school is to be evangelistic and is to consist of open groups to achieve this goal. Church health/growth research (Barna; Rainer; George;
Towns; Dudley; and Schaller) suggests, however, that churches experiencing
"significant" growth (size transitions) place a great deal of importance upon the
"proclamation" and "teaching" of the Word of God. Historically, Sunday school has served both as an environment for discipleship and evangelism; however, this
dichotomous relationship has become polarized in the recent decades. What is the relationship between open and closed groups and perceived and recorded measures of church health/growth in small and/or medium sized Southern Baptist churches? Are small and medium sized Southern Baptist churches that are experiencing significant growth using their Sunday school ministries for the purpose of evangelism ( open groups), discipleship (closed groups), or some hybrid of the two? What is the purpose of Sunday school?
Research Purpose
The purpose of this descriptive qualitative study was to explore and analyze the relationships (if any) that exist between open and closed Sunday school groups (classes) and the self-reported attitudes and perceptions of congregants (leadership and laity) concerning selected leadership/growth factors, expectations, and perceived
measurements of ministry effectiveness and church health in selected small and medium sized Southern Baptist churches that are experiencing significant positive size transitions (growth).
Research Questions
In the investigation of the relationship between Sunday school groups/classes and the perceived attitudes and perceptions of leadership and growth factors of ministry effectiveness and church health, research questions were generated to serve as a rubric to keep the research process focused. Five Research questions guided this process.
1. What do Sunday school class/group members identify as critical competencies, leadership/growth factors, and perceived measures of ministry effectiveness in healthy growing Sunday school classes?
2. What do Sunday school leaders (pastors and teachers) identify as critical competencies, leadership/growth factors, and perceived measures of ministry effectiveness in healthy growing Sunday school classes?
3. What is the relationship between Sunday school class members' demo graphical information (i.e., sex, age, education, socio-economic, etc.); the use of open and closed groups; and perceived and actual measures of church growth?
4. What is the degree of the relationship between open and closed Sunday school classes and identified critical competencies, leadership/growth factors, and perceived measures of ministry effectiveness in healthy growing churches?
5. What correlation exists between perceived measures of ministry effectiveness and recorded measures of ministry effectiveness in churches with healthy growing Sunday school ministries?
Terminology
The following definitions and terms are provided for the purpose of clarifying their use in the current study. These definitions were derived from a mixture of resources as well as an accumulation of various authorities in their perspective fields of study.
Annual Church Profile (ACP). A yearly rubric of "significant" church statistics: total baptisms; resident members; total members; Sunday school enrollment;
Sunday school average attendance; discipleship training enrollment; music ministry;
WMU enrollment; and giving receipts.
Average attendee. "Class member whose persistence in Sunday school attendance has averaged two or three Sundays per month" (Haskel 2003, 5)
Break-through points. A numerical point that records Sunday school
attendance and clearly indicates the point at which growing Sunday schools in growing churches begin to experience significant growth. The use of this term in this study draws upon the terminology used by Thorn Rainer in his book Breakout Churches. These break-through points represent numerical barriers to growth as identified by various church growth experts (Dudley, Rainer, Schaller, Tinsley, Towns, Wagner, Womack) (Towns, Wagner, and Rainer 1998, 33). The 50, 100, and 200 barriers represent
significant growth barriers for the small and medium sized church; thus, they have been identified for the purpose of this study as being break-through points.
Church health. A biblical definition of church health embraces a Matthew 22:23 devotion; a Matthew 28:18-20 mission; the five functions ofthe New Testament church as recorded in Acts 2:41-47 (discipleship, evangelism, fellowship, missions, and worship); and four pragmatic measurements of growth: numerical growth, spiritual growth, ministries expansion, and missions advancement (Taylor and Hanks 1999,9).
Class attendance. "Total number of members and guests present in a class on a given Sunday" (Haskel 2003, 5).
Closed group. A closed group exists to train and equip believers to serve by engaging them in discipleship. Such groups are not normally open to unbelievers
because they are not evangelistic in nature. Closed groups are short-term, self-contained training units that offer and provide an environment of accountability (Hemphill and Taylor 2001).
Discipleship. A life-long process of following Jesus that seeks to move believers into a more intense, deeper study of biblical principles and principles of righteous living based upon the teachings and commandments of Jesus Christ. This process occurs in the company of other believers who are developing leadership skills and accountability. Furthermore, the discipleship process seeks to make disciples
(evangelism; experiencing fellowship, worship, and Bible study; and assimilation into the church), to mature disciples (spiritually transformed; equipped for ministry; and
accountability), and to multiply ministries (ministry participation; mission participation;
and reproduction of the discipleship process) (Mims 2003, 116).
Large church. A diverse association of individuals and groups sufficient in size to support a variety of programs that meet needs and interests both within and beyond the church membership. Its usual size normally averages 250+ in worship attendance (Gaede 2001, 62).
Medium church. A middle sized church is a relatively homogeneous group who functions within several subgroups around a single center and who are economically self-sufficient and able to provide a full program. The medium sized church averages between 150-250 in worship attendance (Gaede 2001,62).
Open Group Bible Study. "The Open Group Bible Study is a strategy that exists to lead people to faith in the Lord Jesus Christ and to build on-mission Christians by engaging people in foundational evangelism, discipleship, ministry, fellowship, and worship through ongoing, evangelistic Bible study units of believers together with unbelievers in an atmosphere of compassion to share the gospel" (Hemphill and Taylor 2001, 14).
Outreach-Evangelism Director. The individual who "provides special
leadership toward involving unreached people in Sunday school classes and departments and other Bible study groups. This person gives essential leadership to keeping the focus of the Sunday school on the priority of evangelism" (Taylor 1998, 56).
Pastor. The spiritual overseer of a local church.
Recently unchurched Sunday school member. Someone who has joined a Sunday school class within the last eighteen months who was not in a Sunday school class prior to enrolling in their current class.
Significant growth. For the purposes ofthis study, significant growth will be defined in terms of the designated break-through points (50+, 100+, and 200+ average weekly Sunday school attendance) that demonstrate positive size transitions between classifications of Sunday school size over a sustained time period of at least five years.
For example, a Sunday school ministry that increases from forty-eight members to fifty- one members, effectively breaking-through the 50+ barrier, and maintains the increase for a five year minimum has experienced a significant growth transition.
Small church. A small church is a homogeneous group who all know about one another and who are dominated by a single core of leading member families. Small
churches usually have limited resources and must cooperate with others to fulfill their missions and programs. The small church averages fewer than 150 in worship attendance (Gaede 2001, 62).
Small group. A small group is "an organized system of two or more
individuals who are interrelated so that the system performs an important function" (Hare 1962,5).
Southern Baptist church. "A local body of baptized believers unified around the person of Jesus Christ for the purpose of missions, evangelism, and education in cooperation with other like minded Baptist churches" (Southern Baptist Convention 2005). In addition, for the purpose of this study, a Southern Baptist Church is a local church fellowship that is associated in mutual cooperation with the Southern Baptist Convention.
Sunday school. "The foundational strategy in a local church for leading people to faith in the Lord Jesus Christ and for building on-mission Christians through open Bible study groups that engage people in evangelism, discipleship, ministry, fellowship, and worship" (Hemphill and Taylor 2001, 13).
Sunday school class. A group of individuals gathering together for the express purpose of discipleship. This group may meet on Sunday morning or at another
appointed time on the church's weekly calendar.
Sunday School Director. The Sunday School Director serves as the general administrative leader of a church's Great Commission Sunday School. This person is responsible for coordinating the work of all Sunday School classes, departments, and other Bible study groups toward the overarching purpose of the Sunday SchooL He leads
in planning, organizing, enlisting, and equipping leaders, and in mobilizing members to achieve goals and objectives toward the Sunday school's stated purpose (Taylor 1998, 56).
Sunday school member. "Person who has agreed to join a Sunday school class/group and is listed on the class enrollment or membership list" (HaskeI2003, 6).
Sunday school teacher. The individual who "is responsible for leading people toward faith in the Lord Jesus Christ and for guiding them to serve Him through worship, evangelism, fellowship, discipleship, and ministry" (Taylor 1998, 58).
Procedural Overview
A list of critical competencies, leadership/growth factors, and measures of ministry effectiveness in healthy growing Sunday school classes were identified using the precedent literature, the research base and an expert panel. The expert panel was asked to list and rank their perceptions of these competencies, factors, and measures in descending order. The researcher then compiled a list of critical Sunday school growth
characteristics and measures.
Next, the researcher prepared a Likert type survey instrument. This instrument was mailed to approximately 1,000 small or medium sized (churches with an average worship attendance of250 or fewer) Southern Baptist Convention (SBC) churches in a nine-state region (Kentucky, Tennessee, North Carolina, South Carolina, Georgia, Florida, Alabama, Louisiana, and Mississippi) that met the criteria established for the
"target" sample:
1. Sunday school units in small or medium sized SBC churches that have experienced significant and sustained positive numerical growth.
2. Significant growth will be delimited to three critical Sunday school attendance break-through points: (1) the 50+ break-through point, (2) the 100+ break-through point, and (3) the 200+ break-through point.
3. Significant growth must have occurred between the years of 1994 and 2004, as recorded in the ACP (Annual Church Profile) and must have been sustained for at least a five-year period, including the most recent ACP year.
Each mailing consisted of three survey instruments: one for the pastor, one for a Sunday school teacher, and one for an at-large-Sunday school member. Each mailing also
included a questionnaire requesting demographic information specific to the local church.
The survey instrument was field tested on a small population of three small and three medium sized SBC churches in the Middle Tennessee region to ensure its
readability and understanding. The survey instrument also included demographic questions concerning the respondents and the individual Sunday school ministries and classes. Data from the survey instruments was analyzed in light of the five research questions.
Research Assumptions
The assumptions underlying the study were as follows:
1. Adult Sunday school classes playa significant role in the strategy of discipleship and evangelism in the local Southern Baptist Church.
2. The ministry of Sunday school represents the single largest ministry in the small local church (with the exception of worship).
3. Sunday school has a viable role to play in church growth and Kingdom expansion.
4. The information given in the ACP (Annual Church Profile) is an accurate and dependable reflection and reporting ofthe demographics of the local "Church.
PRECEDENT LITERATURE
The purpose of Christian education, according to the researcher's
interpretation, is to bring people to a saving faith in Jesus Christ (psalm 78:6-7; Matthew 28:19-20; John 3:16; 10:27-29; 1 John 5:12-13), to train them in a life of discipleship (Matthew 28:18-20), and to equip them for Christian service (Ephesians 4:12). It is to develop in believers a biblical worldview that will assist them in making significant life decisions from a Christian perspective. The purposes, goals, and values of Christian education are derived from a theological foundation that is biblically based. While the home (family unit) has been the traditional setting of biblical and theological education (Deuteronomy 6:1-9); the primary setting for modem Christian education is found in the church; the primary vehicle for Christian education in the local church is the Sunday school. "Christian education is the systematic engagement of the whole person in
Christian faith by means of the forms of ecclesiallife" (Astley 2000, 192). "To develop a Christian view of education we must first discern a Christian vision of life, and then look within it for what it affirms both about an ideal stature for persons, and then about processes of intervention aimed at developing such stature" (Andersen 1999, 51).
Sunday school is one such agency in the local church that is able to accomplish one of the church's greatest mandates - the command (Matthew 28:18-20) to create disciples.
"Disciple making as a New Testament notion is at the heart of the Great Commission of
18
Jesus, expressed in his final words from the Gospel of Matthew" (Anthony 2001,209).
While the Great Commission "implies conversion .... It was intended to move beyond initial salvation and produce holy character, vital service in the world, and involvement in Christian community" (Anthony 2001,209). Discipleship is the lifelong commitment of submission to the Lordship of Christ Jesus that results in the transformation of personal values and behaviors (Mims 2003). It "is the process of teaching the new citizens in the kingdom of God to love, trust, and obey Him," and to teach them how to evangelize and train others to do the same (Mims 2003, 79).
Why is Sunday school vital to the health of the local church? Elmer Towns, in his book How to Grow an Effective Sunday School, states that the Sunday school is crucial to the local church's educational ministry (Towns 1979). Sunday school is imperative because it carries out the Great Commission (Matthew 28:18-20). It is imperative because it teaches God's Word systematically and comprehensively. Sunday school is vital because it provides a forum for Christian maturity (Ephesians 4:12-15).
This is its primary purpose - to teach the Word of God. Through its classes, the life- changing message of Sunday school can make an impact on individuals, nurturing them toward maturity. Finally, the Sunday school is crucial because it serves to protect the church's future as it communicates and disseminates correct doctrine (Towns 1979).
What is Sunday school? Historically, Deuteronomy 31: 12 has been used to describe the ministry of Sunday school (Towns 1979).
Gather the people together, men and women and children, and thy stranger within thy gates, that they may hear, and that they might learn, and fear the Lord your God, and observe all the words ofthe Law. (A V)
Sunday school is both the gathering arm and the teaching arm of the local church. This involves the ministry of reaching people for Jesus Christ (men, women, children, and
strangers}. Sunday school is primarily a family institution designed to instruct the family unit in obedience and submission to the Word of God. Next, it is a reaching-out
institution designed to reach the unsaved; the lost; and the stranger. In order for the stranger to be reached, the Word of God must first be planted in his heart (1 Peter 1 :23).
Sunday school is the winning arm of the church. It is an essential part ofthe local Body of Christ. The purpose of the Sunday school is to reach, teach, and win people to Jesus Christ.
Christian education is the process of discovery that allows individuals to grow in Christ-likeness. This process is called discipleship. Christian discipleship encourages the study of God (theology) - who God is and what He has provided for His creation.
While the term "Sunday school" is not found in the Bible, its function (discipleship) is there. Sunday school carries out the aim and program that God has intended for the church - to teach the Word of God, His self-revelation, to all people(s}.
Biblical, Historical, and Theological Perspectives of Discipleship
The modem Sunday school movement cannot be understood outside of the context of its biblical, historical, and theological foundations. The practices of
evangelism and discipleship in Christian education have their roots in the very truth of God's Word. These truths have not only informed the development of Christian education; they have shaped the methodology of discipleship.
Old Testament Perspectives
The Old Testament saints were concerned with knowing, teaching, and learning. The Shema as found in Deuteronomy 6:4 illustrates the importance of
education (discipleship) in the lives of the' nomadic Old Testament peoples. The earliest forms of education as recorded in the Old Testament text describe methodologies that were both natural and informal. Much ofthe teaching was accomplished by example.
Prior to the monarchy in ancient Israel education was primarily accomplished in three ways. The first and most significant manner in which ancient saints were educated was by God Himself as He interacted directly with humanity (Adam, Noah, Abraham, Jacob, Moses, etc.). According to Job 33:16, God is a teacher. A second manner in which the process of education was accomplished in early Israel was through Israel's national leaders (Deuteronomy 4:5). The third manner, and the most common, was through the institution of the family. Parents were instructed to teach, instruct, and train their children in the ways of righteousness (Deuteronomy 4: 1 0; Genesis 18: 19).
With the emergence of the monarchy in Israel a new educational structure was born. The text of Jeremiah 18:18, illustrates this new structure of priests, prophets, and sages. The priests were to teach the people the Law (Deuteronomy 17:10). The office of prophet was to communicate the very Word of God. Sages, or wise men, were to give wise counsel. It is evident from the admonishing words of the prophets that the people of Israel had done a poor job in communicating, teaching, instructing, and training the generations in righteousness.
Following the fall of Jerusalem and the exile, teaching and training institutions began to emerge both in Babylon as well as in the restored kingdom ofIsrael. These institutions were called synagogues. The purpose of these training centers was to instruct adults in the Law, the Writings, and righteous living. Parents were then to return home
and instruct their children. During this time, the offices of rabbi and scribe appeared as well as such cults as the Pharisees and Sadducees.
The educational (discipleship making) methodology ofthe Old Testament era was primarily concerned with the concept of right living. The goal of education in the Old Testament was the attainment of wisdom (psalm 1:2-6). Right living is best defined as living in accordance with the Law of Moses. Israel's educational model was rooted in the concepts found in the Decalogue (Exodus 19-20). These principles for right living were to be a beacon oflight to the rest of the ancient world. The Israelites, however, defined these principles as points-of-separation; points that identified them as being distinct from the ancient world. Thus, the practice of evangelism is not espoused much in the Old Testament text.
New Testament Perspectives
While evangelism may not have been of primary importance in the Old Testament, in the New Testament texts this concept of sharing the message takes center stage. Two Greek terms [1.aellT~S' and
oLoaaKw
capture the heart ofthe four Gospels and the Book of Acts. According to Walter Bauer's A Greek-English Lexicon a/the New Testament (BAGD), [1.a81lT~S', denotes a disciple, a follower, a pupil (Bauer 1979, 485);while,
oLoaaKw,
implies to instruct or to teach someone something (Bauer 1979, 192). In fact, these two words describe Jesus' educational model- disciples making disciples (Matthew 28:18-20), practical living (kingdom living concepts - Sermon on the Mount), community (concept of the New Testament church), and the Lordship ofJesus Christ as the Head ofthe Church. These four concepts are witnessed in the life of Christ (Gospels)and become the manifestation ofthe Christian movement in the genesis of the New Testament church (Acts).
These concepts are fleshed-out in the epistles ofthe New Testament. The various writers of the New Testament epistles have great difficulty in separating
knowledge from faith, love, and obedience. It is not enough to know about God, Christ, or the Christian faith; the believer must exhibit his love for God. According to the New Testament text to love God is to keep His commandments - obedience (John 14:15). For the New Testament author love is equated with the behaviors of patience and kindness (1 Timothy 1 :5; Galatians 5 :22); love is not descriptive of an emotion but rather it describes an action of how one responds. The New Testament writers continually invite Christians to respond by striving for spiritual maturity (1 Corinthians 2:6; Hebrews 5:12).
Spiritual education in the New Testament Church era is greatly influenced by the ministry and teaching of Jesus Christ. While the educational methodology of discipleship (mentoring) had been around long before the time of Christ (Moses and Joshua; Elijah and Elisha; the rabbinic model), Jesus gave a new interpretation to the old paradigm. His commission in Matthew 28: 19 set the stage for how both education and church growth would be accomplished in the New Testament Church. There would be both instruction and multiplication. The church as it was going was to be about the business of sharing the good news (evangelism), making disciples (leading people to follow Christ), and instructing them (discipleship) in all that Jesus had commanded.
Thus, the New Testament Church is birthed in a hybrid model that combines the functions of instruction,
oLoa<JKw,
and evangelism, lla811T~S".Historical Perspectives
Following the passing ofthe early church fathers, the educational process in the Christian church began to become more institutionalized as church leaders sought to maintain the purity of the faith. The early church quickly shifted from being a primarily Jewish sect to being a Gentile movement. Since many of the new converts had no training in right living, the Old Testament texts, and/or New Testament ethics,
catechumenal schools began to appear. These schools were charged with instructing new converts in the faith, training for baptism, Christian basics, and simple Scripture
memorization (Lawson 2001, 19). After the fall of the Old Roman Empire (AD 476), Christian education and the concept of disciple making experienced a major paradigm shift.
In the aftermath of Rome's demise, a feudal system of governance emerged in the civilized world (Reed and Prevost 1993, 122-23). Three estates defined the European feudal system: clergy, nobility, and commoners. The quality of training, instruction, and education that one received in the feudal system depended upon one's station in the system. Members of the clergy were given training and instruction in ecclesiastical matters. Nobles were taught war-craft, basic reading and math, leadership and
governance skills, and basic religion. The third estate, the commoners, worked the fields and received little to no educational instruction. It must be noted that the quality of instruction that clergy received during the Medieval period was greatly diminished (Knowles 1998, 59). Many members ofthe clergy were illiterate and uneducated. This in tum diminished the quality of religious instruction that the laity received.
During the sixteenth century, Western European society experienced radical changes (nationalism, intellectualism, and spiritual reformation) that influenced
ecclesiastical education (Shelley 1982, 253). Such men as Luther, Zwingli, Calvin, and Knox called for an end to ecclesiastical corruption and a return to a purer faith. John Amos Commenius, a Moravian bishop and teacher, instituted many educational reforms and methodologies that transformed the praxis of education (Reed and Prevost 1993, 229). These changes earned him the title of the Father of Modem Education. Due to the success of the Protestant Reformation, the laity was once again engaged in the process of discipleship.
The modem Christian education movement owes its genesis to two
contributing factors - German Pietism and the Industrial Revolution. The Anabaptist movement spawned many traditions that are still found in many evangelical churches today - including small group Bible studies. Church leaders such as Spener, Francke (Reed and Prevost 1993,264-68), and Wesley (Reed and Prevost 1993,275-76) promoted small group Bible studies. Such groups became places where discipleship, nurturing, and fellowship could be easily fostered. It was during the years of the Industrial Revolution, however, that one of the modem church's great educational institutions was born - the Sunday school (Reed and Prevost 1993,255).
"While modem Church historians do not agree on the date of the first Sunday school, no one questions the early contributions made by a young Englishman named Robert Raikes" (parr 2002, 1). Raikes, a newspaper publisher and social activist, started the first Sunday school in 1780, in Gloucester, England. While many modem churches have adopted the Sunday school as their primary educational vehicle, Raikes' Sunday
school was not established to be a religious institution. The purpose of these first Sunday schools was to provide literacy training and moral instruction, so that young people would mature into productive members of society - good citizens. These first Sunday schools were for underprivileged children, ages 6 to 14, who worked in the factories and mills throughout the rest of the week. These schools met on Sundays from ten in the morning until five in the afternoon. Teachers were paid and the Bible was the primary instrument for instruction. By the late 1800's there were several Sunday School Unions and Societies promoting the spread of these schools and the development of curriculum and training materials.
The Sunday school movement reached the New World (America) by 1790. A unique model of Sunday school emerged in America. Churches in America eagerly embraced the Sunday school movement. Its teachers were often unpaid volunteers.
While emphasis was still given to literacy training, the American Sunday school was more evangelistic in nature and curriculum and sought the conversion of its students to the Christian faith. In its infancy, Sunday school was viewed primarily as a child's institution; however, by the late 1800s adult Sunday school classes began to emerge. The first adult Sunday school department was started at Calvary Baptist Church of
Washington, D.C., in 1899 (Parr 2002,2).
The Sunday school movement continued to grow through the nineteenth century in the United States. In 1832, there were over 8,000 Sunday schools in 27 states.
Forty-three years later, national Sunday school unions reported more than 65,000 Sunday schools in 36 states. By the year 1889, it was reported that there was more than
10,000,000 persons enrolled in Sunday school.
In 1920, a businessman named Arthur Flake went to work for the Baptist Sunday School Board. He was charged with the task of developing a Sunday school administration. The successful Mississippi businessman is best known for his
contribution, Flakes' Formula - a five point outline for Sunday school growth: (1) know the possibilities; (2) enlist, train, and motivate workers; (3) provide the space; (4) enlarge the organization, and (5) visit in the name ofthe Lord. "The early architects of the Sunday school movement in America believed that the Sunday school must have a Great Commission focus" - an intentional strategy of evangelism (Parr 2002, 2).
Yet, by the second decade of the twentieth century, Sunday school growth had begun to decline (Hemphill 1996, 4-6). This decline can be contributed to several factors: (1) liberal theology within the church (Horace Bushnell's nurturing philosophy of education), (2) John Dewey's salvific message of education, and (3) a move away from volunteer lay leadership within the Sunday school structure (Reed and Prevost 1993).
"Sunday school has been an important part of Southern Baptist churches for more than one hundred years" (Hemphill and Taylor 2001,5). The growth of the SBC between 1940 and 1960 paralleled the growth of its Sunday school program. Since 1960, however, SBC Sunday school enrollment has flattened. "The decline of SBC Sunday schools can be tied to a decreased emphasis on evangelism and an increased emphasis on fellowship and Bible teaching" (Hemphill and Taylor 2001,8-9).
Theological Perspectives
Christian education in the New Testament church is built upon the foundations of both the Great Commandment (Matthew 22:37) and the Great Commission (Matthew
28:19).- Matthew 22:37 gives the church its directive, "To love the Lord your God with all of your heart, all of your mind, and all of your soul." Loving God requires action and effort. Jesus said to his disciples, "If you love me, you will keep my commandments"
(John 14:15). How does one express love? He knows the commandments and keeps them. This requires knowledge of the Law - an education. Matthew 28: 19 makes this fact even clearer. This passage is the church's mission - to make disciples. Jesus commanded His disciples to be about the work of making disciples (followers) and of teaching them all that He had taught them. It is upon these two passages that the modern Sunday school is founded.
The purpose of Christian education in the church is found in Romans 12:1-2.
Disciples of Christ are to be conformed to His (Christ's) image. This process of transformation is a daily exercise that requires both human effort and the divine intervention of the Holy Spirit. The process of discipleship is the process of
sanctification - submitting daily to the Lordship of Jesus Christ and becoming more like Him in character and attitude.
Ephesians 4: 12 defines the task of discipleship in the local church. Disciple making involves more than just imparting knowledge, it implies the use of that
knowledge. The apostle Paul in his letter to the Ephesians encourages them to be about the business of equipping the saints for the work(s) of the church - for ministry and mISSIOns.
The work of the church, or its functions, is described in Acts 2:41-47. These are the things for which disciples are to be equipped - evangelism (the sharing ofthe gospel), discipleship (the study ofthe Word), fellowship (community), ministry
(missions), and worship (celebrating). The process of discipleship ought to be preparing (equipping) believers to be engaged in the life of the New Testament church.
The final result of this entire process, the goal of Christian education, is the production of Matthew 5:16 disciples - Christians who "let their light shine before men, in such a way, as to bring glory to God the Father." These are disciples who love the Lord, who are on mission, who are being transformed and conformed to the image of Christ daily, and who are being equipped to function in the various tasks ofthe local church. The modem Sunday school movement has sought to produce a small-group environment and an organization that accomplishes this responsibility.
Small Group Dynamics
The Sunday school unit ( class) has been the educational (discipleship)
environment of choice in most local churches, especially Southern Baptist churches. In the small church, the Sunday school department (classes) usually represents the single- largest ministry of the local church. Rachel Swann Adams describes several advantages to being a small church; one of which is the small group. Small group participation is more easily achieved in the small church congregation. The intimacy of relationships in the small church allows congregants the opportunity to get to know one another well.
The intergenerational ministry practiced by most small churches makes identifying and nurturing the nuclear family units more easily accomplished (Adams 1961, 14-16).
"Small groups provide a safe and nurturing arena for the transforming work of the Holy Spirit" (Crandall 1995, 126). A small group is a "collection of individuals whose
existence as a collection is rewarding to the individuals; who have relationships with one another that make them interdependent to some significant degree; who represent an
organized system of two or more individuals who are interrelated so that the system performs an important function" (Vaughn 1980, 26-27). "Many turnaround churches testifY to the importance of small groups in the development of mature disciples. Small groups are wonderful training labs for learning more about loving and caring for one another than is possible in the context of worship" (Crandall 1995, 125).
Groups vary considerably in size. "Although there is a lack of universal agreement on the definition of small, most authorities agree that the maximum size of a small group is twelve to seventeen persons, and the point of diminishing returns is reached when a group includes more than seventeen persons" (Schaller1979, 21). Julie Gorman states, "The fewest people to include would be four. ... The most to include would be twelve" (Gorman 1991, 10). Lyle Schaller states that there are four basic sizes for groups (Schaller 1998, 173): (1) The small face-to-face group consisting of2 to 7 members; (2) The overgrown small group having 8 to 17 members, "For most of us, fifteen or sixteen is the maximum number of persons we can keep track of in our head, recall their names without hesitation, and relate to in a comfortable manner" (Schaller 1998, 174); (3) The middle-sized group which has 25 to 30 participants; and (4) The large group with 40 plus members.
The ideal Sunday school class size is between 10 to 15 persons in attendance.
According to Wayne Jones, this size group provides the most comfort for participants.
First, a class this size allows members to maintain group cohesiveness as well as
providing an opportunity for everyone to participate in Bible study. Also, once the class reaches this size there is a tendency to cease reaching out to new members. The group believes that growth will hinder relational intimacy. They desire to maintain closeness.
Next, a group this size can be ministered to effectively. When the group becomes larger, ministry suffers. Finally, Jones states that a group this size tends to stop growing after it reaches an enrollment of 25 because class leaders are unable to relate to the needs of all the members (Jones 1987, 110).
"The purpose of a small group is not meetings but maturity. True community leads to growth" (Gorman 1993, 111). Gorman advances the philosophy that on their journey toward Christlikeness, group members "may grow in character, may discover new understandings, may develop skills that enhance their relationship with God and others, may accomplish ministry to the body or to the world" (Gorman 1993, 111).
According to Gorman, the group's vitality is centered in the principles of movement and growth (Gorman 1993, 111). "When every occasion of Christian community is viewed as an opportunity for Christian formation, groups take on new importance and the structuring ofthe time together becomes one of purposeful interaction" (Gorman 1993, 111 ).
. Experts, in the field of small-group dynamics, suggest several characteristics and qualities of good groups. Good groups exhibit the quality of cohesiveness.
Cohesiveness is a form oftogetherness that gives the group identity and keeps the group on the right path regardless of differences and individual agendas (Bohac 1995, 34).
Group cohesiveness is determined by the strengths ofthe relationships linking the members to one another and to the group itself. "Groups depend upon the development of trust for their being" (Gorman 1993, 141). "Dorwin Cartwright defines cohesiveness as the degree to which the members ofthe group desire to remain in the group" (Forsyth 1990, 11). Cohesiveness contributes to a group's potency and vitality; it increases the
significance of membership for those who belong to the group (Forsyth 1990, 11). Good groups are also sensitive. "One of the main goals of a good Christian growth group is to bring the members into spiritual maturity" (Bohac 1995,35). According to Bohac, good groups are also successful in dealing with the here and now; they provide safe
environments to explore difficult issues (Bohac 1995). Finally, good groups are
empathetic. Nicholas states that good groups within the church provide environments of nurture, worship, community, and missions (Nicholas 1985, 22-24). Snyder suggests that there are several advantages for utilizing small groups in the local church (Snyder 1975).
They are flexible, mobile, and inclusive. Small groups also provide a setting that is personal and conducive to evangelism and ministry.
Small groups provide a biblical environment for ministry. "Their directions of ministry are fourfold: ministry to God, ministry to one another, ministry to others outside the group and ministry to God's creation" (Icenogle 1994, 110). The Bible clearly states that each member of the body of Christ has been given certain gifts for the purpose of building up the body (1 Corinthians 12:12-31). Doing ministry together, therefore, helps group members gain a sense of fulfillment as they serve others. Serving others provides the group with another benefit. It keeps them from becoming an inward-focused group where they can become consumed with their own issues and neglect opportunities to reach out to others.
The ministry of evangelism in the context of small groups can prove effective when group members invite their non-Christian friends. According to Jeffrey Arnold, small groups provide a wonderful evangelistic atmosphere because they encourage an environment of growth and accountability. The task of the evangelistic small group is