| Something New or Something Old? |
| Small groups within the church are nothing new. They were an essential characteristic of the early church and have been rediscovered in the 20th century and are virtually always a feature of churches that are growing or in revival. Small groups or “class meetings” were a significant part of the Wesleyan or Methodist revival in England and were vital for the conservation and nurture of new believers. As a flexible model, we can consider whether they can be applied to the networking of young people in our region and be an avenue that facilitates mission engagement. |
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| How does it work? Nets and Cells |
Imagine a Fishing Net that had horizontal and vertical cords that are tied or knotted together as the join. The knots can be visualised as the cells or small groups and the cords as the lines of communication and relationship with other cells or groups.
Or imagine a biological cell that contains the DNA or ingredients of a full life. Eventually it will divide into two cells so contributing to further growth and fullness of life. At some point as part of the life giving process, the individual cell will die.
Like any picture or analogy, these have their limitations, but for the moment they are useful analogies. |
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| But in practice? The Vertical and the Horizontal |
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The Fishing Net illustration points to “vertical” and “horizontal” groups. These could be seen to represent two different kinds of groups. First let us look at the “vertical” groups.
Vertical groups are primarily defined by locality and geography – they will consist of individuals who live and/or work in close proximity. 7-8 committed young people could come together and agree to meet regularly together as a group at a convenient time and at a suitable venue. One person will be the convenor or leader of the group. The group will develop its own unique identity and ways of functioning, but with an emphasis on inter-dependence, mutual support and affirmation between each group member. There will be certain core activities that need be present for the group to be healthy and to grow. A healthy group ought to grow both qualitatively and spiritually and potentially numerically as well. When the group has a membership of about 14 it will need to divide in order to form a new group. This can be a painful process, but remember the two groups can also inter-relate in other settings or even continue to meet together occasionally. |
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| What are the main activities of the group? The “5 Rs” & “5 Ps”. |
| The main activities or functions of the group could be defined and understand around particular models. |
| The Relationship Model (5Rs): |
| Relating to God: |
Prayer, Worship, Bible Study |
| Relating to Self: |
Development of lifestyle, character formation |
| Relating to Each Other: |
Fellowship, sharing with each other, relaxation & recreational activities together |
| Relating to the Church: |
Integration into and commitment to the life of the Church; links to other Cells / Small Groups; Developing gifts for service to the wider Church. |
| Relating to the World: |
Evangelism: sharing the Gospel |
| Inter-Faith: |
involvement with those of other faiths or those outside the Church.
Advocacy - action for justice and peace
Social Action – involvement with the poor, the sick, the lonely |
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| The 5 “P” Model : |
| 5 key aspects of mission that can be features of the life of a mission cell: |
| PRAYER |
Prayer including intercession, praise, worship, liturgy |
| PROCLAMATION |
The communication in words of the good news, the evangel, so that others are encouraged to respond in faith to Christ. |
| PRAXIS |
Practical service, especially with and for the poor, the marginalized, the abused, the lonely, the grieving, the vulnerable, the sick |
| PRESENCE |
This is an emphasis on “being” rather than “doing” – developing relationships and friendships, study and reflection of the Scriptures formation of character and alternative lifestyle, learning to love. |
| POWER |
Jesus advocated for the poor through confronting the oppressive political and religious authorities of his day. Jesus ministry was also characterised by supernatural “works of power” including healings, deliverance from evil spirits and miracles. Mission is also about the power of the Spirit to equip for mission, to meet human need, to advocate for justice and to confront evil of whatever kind. |
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The small group needs to find an appropriate balance of different forms of activity and engagement as outlined in the two models above. The models need not be as rigid as a “rule of conduct” unless the group wanted to commit in that way, though they should be at least a guide and framework to enable balance and promote effectiveness. Prayer and Bible Reflection/Study however are pivotal as they are avenues for our relationship to God and as such are an essential resource for the other missional aspects of the life of the group.
Yet the group may also develop a distinct character and identity according to the interests of its members, for example, a focus on music and the arts or perhaps a focus on a particular project or initiative to which members commit. |
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| 16 Ideal Features of a local small group / cell group: |
| 1. |
It is flexible and adaptable |
| 2. |
It is mobile |
| 3. |
It is inclusive and embracing |
| 4. |
It is to be outward looking and hence have a primarily mission character. |
| 5. |
It is personal |
| 6. |
It is relational and affirming |
| 7. |
It is participatory |
| 8. |
It is informal |
| 9. |
It encourages openness, honesty and mutual accountability |
| 10. |
It builds confidence among those who are reserved or quiet |
| 11. |
It can grow by division |
| 12. |
It can be an effective means of mission & evangelism |
| 13. |
It requires a minimum of professional leadership but builds leadership capacity in the church and community |
| 14. |
It is local and grassroots in expression |
| 15. |
It is accessible to those who are new to the church and are inhibited by large church buildings and larger expressions of church life |
| 16. |
It is adaptable to the institutional church |
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| What do we call the small group? What’s In a Name? |
| The small group could have a name that is felt to be appropriate. Fellowship Group, Bible Study Group, Prayer Group, Home Group, Action Group, Outreach Group, Discipleship Group etc. are all possible. However the weakness of many of these terms is that most point to only one aspect of the functioning of the group. Mission Cell is my preference: it points to the ultimate purpose of the group – engaging in Christ’s mission in the world and the concept of “cell” points to at least 3 ideas: (a) life itself (b) integrated membership of a larger “body” (c) and growth through multiplication. But if “cell” does not fit a particular context another term could be used. |
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| Cell & Church: The Small Group or Cell in its Church Context and in Communication with Others |
The analogy of the Fishing Net points to the cords that link the cell/group to other cells/groups and integrates the single cell/group into the existence of the whole. The knot in the Fishing Net is essential, but equally it needs to be rightly linked to the Net as a whole.
These cords in the net therefore represent communication with others – with other cells, with the local church community and with wider and diverse structures of the Church. This brings accountability, transparency, cross-fertilisation of ideas, prayer requests, possibilities for joint action and support of and engagement with the overall mission and ministry of the Church, the whole “Fishing Net”. The Cell needs to be characterised be openness, inclusiveness, communication and accountability to leadership structures within the Church.
The cell is to be part of the Church – not the Church itself. Some have sought to promote the idea of “cell churches”. This may be appropriate for an “underground” church or in a context of serious persecution and political repression. However some vital aspects of church life are likely to be lost in a structure that is entirely cell. There are also greater risks. Although cell style churches in China have facilitated growth they have probably also inadvertently enabled the strong emergence of cults. Some however would argue that cells ought to be the most vital part of the life of a church. Whether or not this is the case the small group’s activities need to be inter-related with other activities of the church. The aim is to energise and animate for wider church engagement, not to be an alternative. For newcomers, the cell could be an entry point for such engagement with the wider life of the Church.
The importance of the larger Church congregation is seen in the opportunity for corporate community worship, for sacraments, for preaching and teaching, for building of other relationships in the church family, for visibility and voice in the wider community and for types of mission engagement that are not so easily possible by the cell group alone. |
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| What about the “horizontal line” in the Fishing Net? Crossing frontiers, breaking down walls and redefining boundaries. |
The “vertical cells” we have been thinking about are geographically defined and integrated into the life of the local church. They also may be helpfully integrated into mission organisations, “para-church” organisations or other institutional (e.g. college, hospital etc.) structures, though it should be recognised that there may be ecclesial limitations on these other structures and organisations - biblically the ideal context of spiritual formation and mission is the local church community (though how that is defined could be debated).
However for the network to be complete there are “horizontal” lines of communication as well as “vertical”. Small groups that have a different character could also be formed to strengthen the “net”. At this point it must again be stressed the “fishing net” is only a useful analogy that fits a context of new technologies of communication as an aspect of globalisation - it is not a biblical doctrine! The horizontal groups/cells would have the following characteristics: |
| a. |
Geographically loose: geographical definition is looser and indeed could be global in membership. |
| b. |
Flexible size: – they could be smaller than 7-14 members or may be significantly larger. |
| c. |
Focussed: – there interest and activity will not usually have the missional balance of the vertical or local cells - they will normally have a specialised focus according to the interest and involvements of the members. |
| d. |
Virtual: Communicates most usually over the internet (e.g. yahoo groups, email, web) and also printed material etc., but occasional physical meeting may be possible.
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| e. |
Multiple & diverse membership: Individuals could be in more than one horizontal cell. Ideally members of vertical cells should also have membership in at least one horizontal cell.
Certain kinds of horizontal cell may be suitable for others who do not share the Christian faith. |
| f. |
Small Groups and Globalisation: Such groups are in many ways possible because of global changes in communication – but they also provide new opportunities to challenge negative aspects of global change. |
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What are the possible foci of a horizontal cell?
Here the list is almost endless! To give some examples |
| Poverty |
Peace & Justice |
Development |
Peace & Conflict Resolution |
| Discipleship & lifestyle |
Evangelism |
Missiology |
Education |
| Theological reflection |
Inter-Faith |
Youth Ministry and Youth Culture |
Worship, Liturgy |
| Prayer & Prayer links |
Globalisation |
HIV-AIDS |
Addictions/ Substance Abuse |
| Spirituality |
Women’s Issues |
Business As Mission |
Emerging Church |
| Ecumenism |
Health |
Childrens ministry or Childrens issues |
Migrant Labour & Urbanisation |
| Human Rights |
Geo-politics |
Religious Persecuction |
Environment |
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Many of these are themes similar to the workshops at the South Asia Youth Conference and those who attended particular workshops could form an initial membership of a mission cell group that draws membership from across the region and beyond. Inter-linking the horizontal and the vertical
The horizontal and vertical cells would be mutually enriched through networked links and communication.
As the network (or fishing net) is so strengthened more people are “caught” and the mission of Jesus is fulfilled, “Come follow me and I will make you fishers of men.” |
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| Are there Risks? |
| The emergence of small groups in the way we have been considering has the potential to change the life, structure, and pattern of activity of the church simply by being something new if such groups are not already present. We all react to change in different ways. Mission cells should not be accepted because they seem something innovative or radical and an alternative to the traditional of which we have tired. Conversely mission cells should not be rejected out of fear that they may undermine the established order and pattern of functioning in the church. Rather we need to examine objectively potential risks and potential benefits. Having already considered the latter, we need to ask if there are also risks. |
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| Is a Network of mission cells likely to lead to small introverted and inward looking groups that withdraw from wider church and social engagement? |
| This ought not to be so, since the fundamental purpose is the reverse of this – the intention is to lead to more effective involvement in the broader corporate and institutional life of the church, and ultimately to re-energise faith and commitment within the church as a whole. The vision is for a mission movement and mission community that energises the whole church to realise, embrace and outwork is calling, identity, significance and purpose in mission. As a local grassroots “bottom-up” structure, the vision is to engage and motivate all people, not just or even primarily leaders and people in key positions. Mission cells could be the vital “ingredient” that prevents the wider institutional structures from ossifying, fossilising, politicising and institutionalising. How? Principally because the essential character of cells is relational – building committed loving relationships with each other member of the group and centred on Christ. Authentic Christian relationships are always outward looking, inclusive and embracing. They also promote accountability and transparency between members. These are the very characteristics of God’s love upon which relationships in the cell are to be modelled. |
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| Is this Network of mission cells an alternative or competing structure that can be detrimental to the integrity and cohesion of other aspects of church life? |
| Again it ought not to be so, since a primary aim is to be complementary and supportive towards wider and existing structures of the church (though no structure can be cast in stone and can be challenged to be relevant to a changing or different context). In a network structure of small groups, there is loose informal organisation and lack of centralisation. It will therefore depend for some facilitation and support by the wider body and structures of the church. As mentioned in the last paragraph, mission cells can be a means for renewal in the church as a whole. |
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| Does this formation of mission cells run the risk of undermining accountability and authority in the church and also foster loss of transparency? |
| Mission Cells could be a source of challenge in a church culture and structure that is over-centralised and where “control” is a key value of senior leaders. It can be recalled that at the heart of human rights, of democracy, of a relational social culture - especially in the Church, there is the principle of freedom of voluntary association. This is the freedom for any group of like-minded people to gather together for any legal and moral purpose. This principle of voluntarism has always been at the heart of revival and growth of mission movements. A top- down controlled and organised structure will have less life, movement and missional effectiveness than a spontaneous voluntary association of individuals around a common cause, identity and purpose. However individual leaders of mission cells would need to be accountable to their local church leadership for his or her role in small group leadership. Equally the church needs to affirm and recognise the leadership role this person has. |
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| Is this an Urban Western model that is culturally inappropriate in a South Asian context where the majority population are still rural? |
| This is a complex question. Small groups were part of the early church and some of their most vibrant expression in recent decades has been in Latin America and parts of Asia such as China. However it may be that they are more suited to urban contexts, certain socio-economic strata or certain political contexts. Nevertheless flexibility of the cell group concept is one of its key features and it can be shaped by a particular context and setting. The application to various south Asian contexts and to different youth cultures and settings within the region also needs to be carefully considered so that any application has the appropriate shape. There may be some contexts where it is not practical. The “5 R” and “5 P” models of activity may reflect a Western articulation or form of expression, yet nevertheless they do also express fundamental biblical ideas that are universal in application. |
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| What about our existing church youth group – is not this the best structure and more church centred? Will introducing new groups undermine this? Or can our church youth group function as the cell group would? |
| The church youth group is vital and should remain a core activity. There are a number of points here: |
| If the church youth group is relatively small in terms of active members, it could indeed function as the cell group / small group itself. However it would be important to evaluate the functioning of the youth group by the small group concepts and principles considered here. |
| Youth Mission Cell groups can be easily incorporated within the framework of a church youth group where there are a fairly large group of active members. |
| The principle of “small size” gives unique features to cell groups that ought to have the effect of building relationships and so strengthen the whole church youth group, and indeed the wider structures of the church, as already considered. |
| The flexibility of small local groups means they need not be tied to the boundaries of the organised church or the “parish” e.g. they could include members of other churches or organisations. But they would still need to have a line of accountability to a local church. However their membership flexibility allows for greater accessibility to those on the periphery or outside the church. In other words they provide new opportunities for embrace and inclusion. |
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| What then is the greatest area of danger or risk? |
| The principal danger lies in the area of leadership. There will always be the risk of cell groups having leaders who are self-appointed, rogue, maverick, inexperienced, immature, unbalanced, manipulative, divisive, unloving or some combination of these characteristics. Wise local church leadership will be vital to provide pastoral oversight and guidance without heavy-handed control. Mission Cell/Small group leaders should be given opportunities by the wider church for leadership training and personal development. Leadership development and training is vital to the effectiveness of mission cells. However leaders also will learn by simply doing the job of leadership as well as by training. This means mistakes will occur. That is why an appropriate inter-relationship to the wider network of small groups and the wider church structures is so important. Mistakes in leadership can be handled by wise and loving pastoral oversight by senior and older leaders. The risks of allowing new and young leaders to function are not a reason for avoiding small group or cell structures, it is rather an opportunity to enable growth and to “grow” new and young leaders who in the future can go on to other fields of responsibility. |
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| What have others said about small groups? |
Small groups are better suited to the mission of the church in today’s urban world than are traditional church services, institutional church programmes or the mass communication media…the small group offers the best hope for the discovery and use of spiritual gifts and for renewal within the church”
“The small group was the basic unit of the church’s life during its first two centuries….Today the church needs to rediscover what the early Christians found: that small group meetings are something essential to Christian experience and growth…That without the small group the church in urban society simply does not experience one of the most basic essentials of the gospel – true, rich, deep Christian soul-fellowship, or koinonina ”
Howard Snyder, “New Wineskins”, Marshall Morgan & Scott p.129-132
“A new structure of congregational life is called for which makes provision for genuine meeting between persons, a context in which the masks of self-deception and distrust will be maintained only with difficulty and in which all men and women will begin to relate to each other at the level of their true humanity in Christ...”
Each local church should “make basic provision for its members to meet in small groups, not as a side light or an option for those who like it, but as a normative part of its life.”
George Webber, “The Congregation in Mission”, Abingdon Press. |
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