Lessons from Seven Churches

I found my home in Evangelical Anglicanism in early 2007. My denomination is the Anglican Church in North America (ACNC). I visited Wellspring Anglican Church and never left. As I reflect on my church life, I am grateful to several churches for their faithfulness to God. My list is not inclusive of all the churches I have attended. Having been a Christ-follower for over forty-two years, I will recount a few ways in which God has led and sanctified me for worship and service. Perhaps my reflections will edify you and stimulate you to enter deeply into the life of the church that Christ bought with his own blood (Acts 20:28).

I cannot remember my first church experience. My parents had me baptized as an infant at First Presbyterian Church in downtown Anchorage, Alaska in 1957. I am grateful for my parent’s concern and the church’s faithfulness to its doctrine. My first memory of this church was of attending a Sunday school class for a short time. I went a few times, but my parents didn’t insist on it. I was involved in a junior high school group with First Presbyterian, but don’t remember any biblical teaching—at least nothing that made an impression.

The church conducted my father’s funeral in November of 1968 after his death in a small plane crash near Point Barrow, Alaska. The pastor, whose name I forgot, said that Dad served those who “worked with their hands.” Indeed, he did. He was Business Manager for Labor’s Local #341 at the time of his death. He had been the first president from 1958-1968. In the summer of 2008, I attended a fine service at First Presbyterian and had lunch with the Pastor and his family. It was a sentimental time for me. However, I did not come to know God in Christ through this church.

During my first year of college, God opened my soul to this truth through reading and witness. When I returned to Anchorage from Greeley, Colorado, half of my friends had become Christians. Both sides wondered what I would do. After many conversations with Christian friends and some remarkable experiences, I professed Christ in a public meeting and was soon baptized at Abbot Loop Community Chapel, the first church I knew well. Abbot Loop was a large and growing Pentecostal church. Nearly all my Christian friends attended there.  It was part of a movement that affirmed “the fivefold ministry” of Ephesians, chapter four. As such, the church had an apostle, a prophet, an evangelist, a pastor, and a teacher. Given my nearly non-existent church background, I had no other ecclesiology to compare this with.

From Abbot Loop, which I attended in the summer of 1976, I learned the importance of evangelism and expressive worship. When my friends converted, they gave up drugs, sex outside of marriage, alcohol, and secular rock music. So did I. I heard preaching for the first time and began to learn the Bible. The first sermon I ever heard was an exegetical and theological disaster, however. We were told that Jesus’ parable of the wise and foolish virgins referred to two kinds of Christians: regular Christians and those who were “in the bride of Christ.” The bride-Christians, because of their zeal for the Lord, would be spared the Great Tribulation. The others would have to suffer through it, but could be saved in the end. The preacher said that he was not yet “in the bride,” but sought it out. It was a dramatic moment in the message and one that, most likely, made nearly everyone nervous about their eschatological status. I was, and I had just become a Christian a few days before that. I questioned my salvation much that first summer of my Christian life, despite my desire to live as a committed Christian. It seemed that my spiritual experiences did not match those of others, and I wondered—and worried.

In the fall of 1976, I began my second year of college in Eugene, Oregon. I attended First Baptist Church. There I heard excellent preaching and grew in the knowledge of Holy Scripture. I made friends with serious Christians and was involved in church every way I could. First B (as we called it) was not just non-Charismatic, but anti-charismatic. So, I left tongues and the quest for the miraculous behind in favor of Bible study, strong involvement in the college group, and a growing interest in apologetics and all aspects of Christian belief and practice. Jack MacArthur was our senior pastor and preacher. He was a grand orator and read his hour-long sermons. I ate it up. He had a capacious vocabulary and strong opinions, like his more well-known son, John MacArthur. Dr. Jack preached a series on the charismatic movement and one on cults. From Dr. Jack, I learned the confrontational nature of Christianity. If the Bible is true, then the defining doctrines of Mormonism and Christian Science are false. The Bible was the guide. If something was unbiblical, it was untrue. I will forever be grateful for First B and Dr. Jack, despite my later re-embrace of the charismatic dimension of Christianity.

After graduating from the University of Oregon in 1979, I attended Orchard Street Community Church, a small congregation that grew out a house church that started in the early 1970s as part of the Jesus Movement. We met in another church on Sundays. Many of the members lived in community homes, although I never did. Orchard was part of no denomination, but was strongly Evangelical. The ethos emphasized simple living and community. Coming Together in a World Falling Apart was a book that influenced the church. Our service included worship, a sermon, and periodic communion, sometimes served by non-leaders. (I led communion once, but am trying to forget that.) After the sermon, we took a short break and came back and were seated in a circle. Our repertoire for this largely unstructured time was prayer, silence, singing, and saying what was on our heart. The Quakers inspired us in this. Sometimes, people thought they had “a word from the Lord.” My anti-charismatic days were over  and I began to learn the meaning of silence.

The leadership asked me to join the preaching team in 1980. In baseball argot, I was the equivalent of the fourth starting pitcher. I was assigned a text to preach exegetically. I learned to submit myself to the text and was critiqued formally by other preachers. I also received encouragement from others in the church. During a sermon on a text in Malachi, I felt the power of God in preaching. There was a holy hush that was filled by God himself. I then knew that when I preached the Bible after careful study, the Spirit could work far beyond what I anticipated. My aspiration is to preach “as an oracle of God” (1 Peter 4:11).

Stuart Smith was one of our pastors and became a lifelong friend. He was an able teacher, a gentle spirit, and a man whose cheerfulness and determination continues to amaze and inspire me. Stuart suffers from a rare degenerative condition that progressively robbed him of his physical strength, but only deepened his spiritual strength. My chapter, “Rejoicing in Lament,” in Walking through Twilight, is about my dear friend.

Geneva Chapel was the Christian Reformed Church that Rebecca, my departed wife, and I attended during my two years of graduate school in Madison, Wisconsin (1984-86). Although I have a Dutch last name, I am half Italian and had no history with this fine denomination. When we visited, we both sensed the presence of the Holy Spirit through the worship. People were friendly and liked my last name. At Geneva, we found stability and dependability in both the leadership and in the church members. I was introduced to liturgy, although less involved than what I now experience at, Wellspring Anglican Church. One Sunday, I served as “liturgist,” which meant that I selected a few hymns and Bible readings. I liked that. Little did I know how significant liturgy would become. Geneva also asked me to preach several times. After one sermon, a man said, “I think you missed your calling. You should be a pastor.” I was encouraged by this but continued to pursue a more academic and campus-ministry-based service. However, I would continue to preach over the years in many churches. Besides preaching, the Spirit has made me more pastoral over the years of study, suffering, and living.

While on sabbatical from Denver Seminary in 2006, Becky and I lived in Sun City West, Arizona. At this time, I served as a part-time pastor at Covenant of Grace Fellowship in Phoenix, a nondenominational, charismatic church.  The pastors, Len and Sharon Griffin, are long-time friends and earnest servants of Christ and his church. I served this fellowship through teaching, preaching, and mentoring. Sadly, Becky was too ill to attend the services or events. Covenant of Grace was a haven for many African immigrants, particularly those from Liberia. I was impressed by the church’s willingness to adapt to a new people group who unexpectedly began to attend about fifteen years ago. Their worship was expressive and charismatic. At the time, I was more reserved. Len and Sharon reviewed my time of service there. Two things stand out. First, I could improve my introductions to sermons. True enough. Second, I should be more expressive in my worship. True enough—although this took some time to learn. Now I endeavor to throw myself into worship as much as I can, regardless of how I feel.

I will unfairly skip several churches which benefitted Rebecca and me over the years and conclude my ecclesiastical journey with my present fellowship, Wellspring Anglican Church, in Englewood, Colorado. After returning from my sabbatical in Arizona, I visited Wellspring because of my growing interest in liturgy and because it was pastored by two outstanding Denver Seminary graduates, Billy Waters and Rob Paris. While in Sun City West, Becky and I attended the Saturday afternoon service at Crown of Life Lutheran Church, which was only a few blocks from where we stayed. We appreciated their liturgy and welcoming spirit. One of the pastors quipped that when we attended, it lowered the average age in the congregation to eighty. (Sun City West is a retirement community.) After my first visit, I have never attended any other church, unless I was traveling, sick, or preaching elsewhere. I found my home after a long sojourn through many churches with many strengths and some weaknesses. Let me explain, starting with preaching.

As an intellectual Evangelical, preaching is essential to my appreciation of a church and my spiritual growth. The truth of Scripture should be carefully and convincingly expounded. This is nonnegotiable. Many years ago, Becky and I visited a reputable and large church in Seattle. The pastor was renowned as a superb preacher. He was not. He was an excellent speaker, but we referred to his messages as “balloon sermons.” They were colorful, but quickly floated up in the air and out of sight; they lacked gravity. I have heard some of the best preachers, and I have heard not a few bad ones. (One message I heard contained five logical contradictions.) For a time, I felt almost a spiritual obligation to dislike most sermons, because my standards were so high—and, often, because I was so arrogant, thinking that I could do better. This is never true at Wellspring, except for the occasional visiting preacher coming from outside our denomination. The sermons (or homilies—I’ll explain that shortly) are biblically based, exhorting, and encouraging.

Rob Paris planted a new church a few years ago, so our regular preacher is Billy Waters. Billy is the best preacher I have sat under. In his messages, I always feel the warm urgency of the gospel. He encourages and exhorts; it is not one or the other or neither, but always both. Pastor Billy casts a consistent vision for the church and, by God’s grace, Wellspring is glorifying God through worship, formation, and mission. We want to serve our local community and plant churches throughout Denver in gospel-deficient areas. We serve the underserved in Englewood through our food bank and medical services.

But why did I use the word homily and refer to my Pastor as Father Billy?  A homily is one aspect of the church’s liturgy. It is vital, but it is not necessarily the most significant part of the service. Since the enactment of the liturgy happens in several well-orchestrated stages or movements (and never without the Eucharist), the homily cannot go on forever without robbing the other aspects of the service of their sacred significance.

I have written a short primer on liturgy called, “Liturgy for the Low Church,” which can be found on line, so I will not belabor the elements of it here. The homilies in my church usually last no longer than twenty-five minutes. These are not “sermonettes for Christianettes.” However, as my pastor says, “Even if I preach a C- sermon, I know that the Gospel is proclaimed throughout the whole service.” (He never preaches C- sermons, by the way.) Everything of spiritual significance does not depend on the skill of the preacher or the quality of the sermon, as it often does in non-liturgical churches.

Rebecca noticed that for several years that when I returned from a Sunday service, I was often angry. (She was usually too ill to attend with me.) Much of my dismay was due to my own arrogance or judgmentalism, but not all of it. I never feel that way now. Thanks be to God!

Each church along life’s way has helped sustain and deepen my Christian existence. I am grateful for all of them. Perhaps this recounting of my journey will encourage you to find and commit to a godly church. Church involvement for the Christian is not optional. How can you believe that Jesus said that the gates of hell will not prevail against the church (Matthew 16:18) and not be a living, growing part his unstoppable church? Christ bought the church with his own blood (Acts 20:28). Since it is that important to God, should it not be important to you?

 

 

 

Author: Douglas Groothuis

Author of Christian Apologetics, Truth Decay, On Jesus, On Pascal, and others. Professor of Philosophy, Denver Seminary since 1993. Head of The Apologetics and Ethics Masters Degree Program and Co-Director of The Gordon Lewis Center for Christian Thought and Culture. Senior Fellow for Apologetics.com.

5 thoughts

  1. Sir, thank you for sharing. I learn so much from personal testimonies and biographies. I am almost 85 and am still learning. N . Mayfield

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    1. Very inspiring. Distilled wisdom. I’ve read a number of your books Mr. Groothuis and you are always a man worth listening to. God bless.

  2. Dr. Groothuis I also attend an ACNA church and appreciate your thoughts. I have been trying to figure out a couple of points and would like your thoughts on some working hypotheses. I will put the first in this post. The first is that ‘church’ from the Latin word is never used in the NT, which instead uses ekklesia, assembly. The thought is that these buildings and organizations we call churches are human creations that represent they host and facilitate a local expression of an assembly. However, our command is to be part of an assembly and encourage one-another to love an good works. This sets up a social contract. A church represents that is hosts an assembly and facilitates following the commands Scripture gives to assembled believers. Individual believers are commanded to be in community. When that contract is violated it is acceptable to seek a ‘church’ that more completely provides a local expression of ekklesia. To apply this to the ACNA, which while it looks to a long tradition, is historically about 2 weeks old (with a grin). What is the justification for the ACNA? Did it not find the social contract being insufficiently fulfilled by the body it withdrew from and so felt justified in separating and forming a new body? Is there not a parallel for individuals? Having seen, as I am sure you have, many emotionally dysfunctional and damaging, often shame-based, organizations that call themselves churches, I have little problem encouraging people to find an emotionally healthy assembly in which to pursue their growth in Christ. The question is what is the basis that justifies someone leaving an emotionally unhealthy church and joining one that positively nurtures their development?

  3. I have found myself trying to think through the essential nature, the ontology, of spiritual maturity. Let me suggest, based on the 2 greatest commandments that at the core spiritual growth and maturity are relational, relationship with God and our fellowman. If that is true, it is worth thinking more carefully about relationship. It seems to me that we use the same term with 2 definitions. There are fundamental differences in our relationship with God and our relationships with each other. With God we have a finite and flawed being relating to an infinite and perfect one. With each other, it is two equals. The communication is also fundamentally different. I might see you and perhaps we enjoy conversation over a cup of coffee next week. If I were to report I enjoyed a cup of coffee and conversation with God you likely would suggest professional help. I am still trying to figure out the definitional difference in these 2 kinds of relationship?

    If the essential nature of the spiritual life is relational, is it then true that we come to and can only measure our relationship with God by our relationships with one-another? Is that a correct conclusion from what you shared? Given the spiritual and hidden nature of God and our own enormous capacity for self-delusion, we can never truly know the state of our relationship with God. However, we can observe, as can others, our relationship with each other. Therefore, they become the metric by which we discern the state of our relationship with God. Hence, Jesus conclusion in John 13:34-35 that the world will know His disciples by their love for one another. This then explains why participation in a church is essential, because we can only accurately gauge our relationship with God by observing how it impacts our human relationships.

    A corollary then is that good churches put a lot of effort into helping people improve both their relationships with God and man. Would you agree that this is an unspoken theme in what you wrote? Do you think the ontology is correct that the essential nature of the spiritual life is dual relational and that our journey is not correctly directed if both are not improving?

  4. Dear Dr. Groothuis, I am sorry for your loss. Your wife’s work has been such a deep blessing to me. Particularly the collection of essays on biblical equality that she edited. I mourn her loss but rejoice for her healing.

    I am currently in the process of becoming ordained with the ACNA. A low church gal from birth, this is strange new territory for me. I enjoy reading about your own journey to the beauty of high liturgy.

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