Items that Hinder Church Growth: Guest vs. Visitor

With this blog, I begin a series of at least ten observations that hinder growth of many of our urban churches across our nation.  As president of New Life Theological Seminary, I find myself in other churches more than in the church where I am a member.  This has allowed me an opportunity to observe urban churches in various cities and draw a number of conclusions that I believe can help churches experience greater growth in members and revenue.  These steps are not culture or denomination specific and are applicable to all churches.

Churches often make a crucial mistake by the language chosen to recognize non-members.  Pastors set the tone on this, but churches must decide if they are going to have “visitors” or “guests.”  These two terms carry unique differences to the non-member and determines the likelihood of the persons return.  How many times have you heard a pastor welcome visitors to worship and then introduce a non-staff preacher as a “special guest”?  Can the difference be any more obvious?  Visitors are those people who stop unexpectedly by our homes trying to sell us vinyl siding or check our roof for storm damages.  We did not invite them, they are an inconvenience to us, and we really do not want them in our homes.  Guests are people we invite and provide hospitality at our expense, they are not an inconvenience, and we want them to enjoy themselves and to come back again.  When non-members stop in for worship or a special event, they quickly determine if the church views them as a visitor or as a guest.

First impressions are important and every church interested in reaching people should have friendly and welcoming signage.  Most people who are new in a city find a church by checking the Internet.  Every urban church should have a website and an outdoor sign, and both should be user friendly and informative.  I recently checked a church’s website to see what time they met for worship, the church had only a one-page website.  The page told the location of the church, which streets it bordered, the age of the church, and even how many parking lots they have, but it did not list any services or times of service.  It would be much better to have a one-page sight with the church address, phone number, weekly worship and discipleship times, accessibility, and the closeness of the city bus stop.  Additionally, the church should have lighted exterior signage with key service times.  All marketing tools must convey a genuine warmth and friendliness of the congregation and staff.

As worshippers drive in, it is crucial that they quickly see a sufficient number of properly marked guest parking spots close to the building.  Only handicap spaces should be closer to the building entrances than guest parking should.  Pastors and staff members are servants and can easily adapt to spaces far away from the building.  There is seldom justification for having reserved spaces for the pastor and staff.  Ministers who possess a servant’s heart will not ask for or accept special treatment when it comes to parking.  I feel so strongly about this that it would be difficult for me to join a church where the church had a “Reserve for Pastor” parking spot, and I do not believe I am alone on this issue.

Every urban church should have well trained greeters.  These men and women should be knowledgeable about the church and able to assist guests with directional information concerning easiest accessibility for their individual or family needs.  Greeters should be friendly and truly excited to have guest arrive.  I remember one person who used to say, “Seeing you just made my day, I am so glad you are here!”  The key is that this person was speaking the truth and was genuinely glad to see guest arrive.  Greeters should be observing people parking in guest spaces.  This allows the greeters to give immediate assistance and instruction to the guests, and it discourages members from using the space.  One word about this, if you have members parking in guest spaces you have to confront them and address it.  Selfish members who park in guests parking spaces can intentionally or unintentionally hinder a church from growing – lovingly confront it head on.  If that does not work, there are always tow trucks.

The exterior of the church should have clearly marked entrances.  Guests are generally looking for one of two immediate identifiers.  Most guests attend worship before any other service, so it is most crucial that the sanctuary be clearly identifiable from the outside.  Many churches have “Guest Information Services” located near the sanctuary or main entrance.  Observe the two pictures below and see if you find one more inviting and informative than the other.

Leadership should never single guests out during a service or event.  Never ask guests to raise their hand, stand, or even remain seated during the “greet and meet” as it singles guests out and makes them feel uncomfortable.  I recall one church where a pastor pointed out the “visitors” and had us, as visitors, to stand up and introduce ourselves to the church family.  Being a minister, I am accustomed to churches having poorly trained leaders, so I stood up, and introduced our family by name and told the church we were from Charlotte, NC.  The pastor then pointed to another couple and said, “Sir, would you stand and tell us where you are from and introduce you and your wife.”  The man stood and told where they were from and introduced both himself and the woman with him.  He then concluded with the words “she is not my wife.”  This pastor exposed an unmarried couple who were vacationing together.  Do you think they ever went back to that church again?

Churches should develop methods of obtaining guest information through nonintrusive embarrassing methods.  As a pastor, I liked to have a tear off section on the order of service.  We called this the “Communication Form” and used it to register attendance in worship (members and nonmembers alike), to request prayer, to share pending surgery or hospital visits, etc.  While some people will choose not to participate, I have never had anyone complain about it.  We asked all worshippers to place the forms in the offering plates as part of the attendees offering.  Another good method is to design an in chair/pew two-sided multi-use envelope that allows guests and members to give an offering and share information.  These methods do not single out guests, and they treats all worshippers the same.  Train all of your ushers and greeters to “meet and greet” with non-condemning phrases.  My personal favorite is, “I am thankful that we can worship together today.  I don’t believe we have met, my name is Eddie.”  In large congregations members seldom know everyone, so never assume that a person is a member or guest.

Regardless of the message used to collect information from attendees, it is vital that someone follow up with all identifiable guests within 24 hours.  As a pastor, I received this information from the ushers and called our Sunday morning guests that same afternoon.  Our church developed well-trained greeters and ushers and had collection of information down to an art.  We developed a “seven touch” approach for responding to our guest.  Along with a quick call from me as pastor, I also sent a letter out on Monday.  By the time the guest received the letter they usually had already experienced a “front door” visit, a small gift, and a sincere heart-felt “I am so glad we could worship Jesus together Sunday.  I do hope we can worship Him together again real soon.”  In communicating with guests, always avoid language that separates.  Churches and first responders too often use language that communicates a clear partition between members and guests.

Guests are smart and easily detect sincerity and hypocrisy.  Churches cannot fake a desire to be inviting.  Every pastor should ask a few people who are “outside the church” to come and worship, and ask these individuals to observe and provide honest feedback to the pastor on whether the church made them feel like guests or visitors.  Of course, you can also make an observation.  Think about how your church treats non-members and share your information with the rest of us.

So what do you do if you discover that your church is treating non-members as visitors rather than guest?  First, repent both individually and corporately, and ask God to help you and the church to love people more.  Second, talk with your pastor about your concern and see if he is willing to have you and a few others perform a hospitality audit to see how non-members are treated and how they perceive the church.  Pull from the securely hospitality industry a small group to perform this audit.  Assure your pastor that all findings are to help improve the church and its image and is in no way a reflection on him.  Third, using the information gathered through the VIP audit, share the items in this observation with your pastor as discussion points and ask him if he believes they are relevant for the church.  I bet he will be excited that you want to help the church grow and to improve its image to new people attending the church for the first time.  Fourth, be prepared to receive some negative reaction from some of the members.  When this occurs, commit the issue to prayer and keep moving forward making the improvements needed.  Churches can learn much about hospitality from the secular world, so do not be afraid to enlist people in your church or community serving in the hospitality industry.  The most important VIP is the first time guest!

The Biblical Multicultural Church

Are you looking for a biblical church?  What does a “biblical” church look like?  What does a biblical church teach?  How can you know if you are part of a biblical church?  The Great Commission found in Matthew 28:19-20 gives us our first clear directive.  In this passage, Jesus tells all believers to “go and make disciples of all “eqnh” [eth-nay] from which we get the word ethnic.  In the New Testament, the word usually means “nations” and refers to everyone who is not a Jew.  However, the meaning does not stop with race; it includes all people groups who do not have a personal relationship with Jesus Christ.  The truth of the Great Commission, not immediately realized by the disciples, is that Jesus opened Salvation to all people.  With these words a new era began in which all nations now share in the salvation of the promised Messiah.

Biblical churches make disciples of all races and ethnic groups without distinction.  Some mistakenly believe the Great Commission sends Christians out to evangelize the world.  Correct exegesis commands Christians to go to the ethnic groups and cultures of the world.  In the city, it is easier to disciple ethnic groups and cultures, baptize them, and mentor them to obey all Scripture; this is especially true during their first year in a new city.  Baptism is the outward symbol of one's inward decision to “obey everything the Lord has commanded” and is the foundation for one-on-one mentorship.  The great failure of the urban church is its lack of discipleship and mentorship.  Corporate praise and worship are important, but without comprehending the foundational teachings of our Lord, the construction of one’s faith crumbles as the allegorical house built upon the sand.

Biblical churches make disciples, are multicultural, and mentor believers.  These believers then go out, make other disciples of all people groups, and mentor them.  The church incorporates multiple cultures as part of its ministry, and embraces and celebrates the different cultural groups.  Biblical churches do not relocate, but rather transitions as their communities’ transitions.  Wal-Mart does not build different stores for Blacks, Whites, Hispanic, and Asian, nor would the public support any company that did, and yet separatist churches exist throughout our urban centers and believers continue to support this unbiblical action.

Urban centers around the globe are multi-ethnic, with each homogeneous unit having its own subculture.  Charlotte North Carolina (where I live and minister) is the eighteenth largest city in the United States.  Only forty-six percent of its residents were born in the State of North Carolina.  Charlotte is the sixth largest city in the migration of people in the United States.  Twelve percent of its residents were born outside the United States and there are 660 airline flights daily in this city.  People are on the move and urban churches have to learn to thrive in an environment where needs are great, resources limited, and the people are transient.

Wal-Mart designs its stores and develops its offerings to attract transient ethnicities and cultures to spend money in their stores.  The early Christian church effectively engaged transient ethnicities, made disciples and mentored them, and as the disciples of Jesus moved throughout the world, the gospel spread.  The first century church turned the world upside down.  Paul went to the urban centers because that was where large he could disciples the largest numbers of people from many different cultures.  Jew and Gentile, Asian and African, rich and poor all came together in the early Christian church – this was the biblical model given to us in Acts.  The early church reflected the teachings of Jesus and the Great Commission.

Motive is always important to God.  Many denominations have long adhered to the homogeneous unit principle for evangelism.  They make the argument that multicultural churches are not necessarily better or more spiritual than mono-cultural churches and that multi-ethnic churches often find it harder to reach people for Christ.  The New Testament does not support the homogeneous unit principle and it is not what Paul practiced.  The New Testament Church consisted of believers from several cultural origins.  It consisted of believers of wealth and poverty, and educated and uneducated, young and old joined to worship God.  This is still true today of a biblical church.  The aim of church growth is not how many people we can assemble on Sunday morning.  The aim is to see how many disciples the church can create in partnership with God.

So what do you do if you discover that you are not in a biblical church?  First, commit to serious prayer about your church.  Admit to God that the church is unbiblical in its practice and is not conducting itself like a first century church and confess your part in the church’s unbiblical behavior.  Second, talk with your pastor about your need to be part of a multicultural church that unashamedly makes loves other cultures and seeks to disciple them.  Third, pull together like-minded people and begin making disciples, baptizing them, and mentoring other cultures.  Visit the Wal-Mart closest to your church and notice the people groups and cultures represented in the store; the shoppers should be representative of your church congregation, and if not there is much work to do.  Fourth, if negative tension develops with other members, support your pastor in dealing with it immediately.  Churches cannot move to being a biblical church if ungodliness and disobedience exists and your pastor will need your support in correcting overt disobedience, which can be messy.  Fifth, intentionally diversify the leadership and staff of the church.  It is important for other races and cultures to see “like faces” in the worship service and other church events.  Churches can make this change when vacancies naturally occur or when the church adds additional staff, but urban churches should not remove existing staff to create diversity.  Purposely removing staff to create a diversified staff is always counterproductive.  

Be patient, change takes time.  However, working together believers can move the Church to a more biblical foundation.  I hope you will be a part of this great movement!

Dying for Change

The deaths of churches are becoming so normal that few people are surprised anymore when another urban church closes its doors. It is easy to spot the signs of a dying church. Dying churches stop having adult converts. Dying churches focus more on telling others how to live than in being church. As the congregation dwindles, buildings deteriorate, as the small group can no longer afford properly to clean and preserve the building. All of these are visible signs of a dying church, but are merely an outward sign of a much deeper internal issue. The truth is that many churches are dying for change.

Carnality resists it, but God demands change. Obsolesce is unnatural, so contrary to the nature of God and that of humanity. God created us to progress, to grow, and to transform; and yet, our carnality resists God's design with a fierce determination to make us obsolete. Perhaps this is why I have always enjoyed the more whimsical translation of First Corinthians 15:51 first triggered in me by a sign hanging in a church nursery. I think it's placement by a person who knew the challenges of carry for babies and who had a sense of humor. The verse states, “We will not all sleep, but we will all be changed.”

Why is it that urban churches resist change? Change means the church is a living organism; churches are either changing or dying, and even death is a process of change. God created humankind to change, to be renewed, and to become more like Him, so there is no wonder that our old nature resists change. The new person believers become in Christ seeks and requires a change. God tells us that we are to experience the renewing of our minds on our way to becoming “new” creatures; this involves a change. The church must reflect the change God performs within each believer.  At best, dying churches reflects a disobedient membership and at worst a spiritually dead membership.

Sometimes the more humane thing to do with a terminally ill animal is to “put it out of its misery.”  Therefore, if you are among the disobedient or dead within a dying congregation, you may be searching for some ways to go ahead and put the church out of its misery.  For those churches that do not like change and resists regeneration, it seems proper to give some ideas on how to become obsolete quicker so the wayward church can die faster.  Understand that it is hard work to kill a church.  To kill a church you have to resist the love and power of God and then partnership with Satan to destroy a part of the bride of Christ.

First, the dying church must firmly resist God’s living breathing power within its members.  No matter how much God wants the membership to become like Him, you must resist.  This will require you not to accept Scripture as authoritative.  It will require you to withdraw from fellowship from other churches within the faith community; after all, Satan does not want you to work with other churches and denominations to reach our cities for Christ. 

Second, the dying church must develop a mental resistance to adaptation needed for change. Fight against all new ideas. If you have never done it that way before, be determined not to do it. Members must resist learning new songs of praise and adoration, new musical instrumentation, and new worship formats.  Furthermore, the church must stop being a church of prayer.  The urban church cannot resist change if it is strong in the Word of God and open-minded in the worship of God. 

Third, the dying church must develop an unwillingness to grow and develop. Learn to look backwards, relive the glory years, and talk about the “good ole days.”  Carnality longs for the comfortable and the familiar.  The church is to be a change agent.  Jesus wants His bride to be creative, beautiful, and alive.  Have you ever watched a young bride?  She may be scared at the thought of leaving all the comforts of her parents and beginning a new life with her husband, but she is also excited about the possibility of this new life on which she is embarking.  The church should have this same attitude.

Fourth, the dying church must resist being incarnational.  God chose to put on human flesh and live among humanity; God chose to interact with humanity.  Dying churches become isolationists that are uninvolved in society.  Dying churches give no thought to winning the community to Jesus or ministering to their community.  Dying churches are too wrapped up in their own survival to grow.  Dying churches are rude and crass in dealing with the less fortunate and do not represent the love and forgiveness of Jesus, for when a church is in survival mood the disenfranchised are seen as a drain on the church’s limited revenue.

Are you a part of an urban church that is dying for the lack of change? Any one of these four steps will move your church toward obsolesce and the more steps you follow the quicker you can obtain death.

If you and a true believer in a personal relationship with Jesus and believe that you are in a dying church, you must act quickly.  First, repent and recommit yourself to Jesus Christ and make certain you are in a personal relationship with Him.  Ask Jesus to show you everything in your life that hinders Him from maturing you and growing the church, and then ask Jesus to change you.  Second, embrace God's living breathing power and encourage others to do it too.  Make sure your spend time daily in personal worship, Bible study, and prayer.  Third, be open to trying new methods in worship, Bible study, and church events.  Fourth, look forward to and develop a willingness to grow, personally and congregationally.  Make certain you embrace quality.  You do not have to have an order of service, but if you do, it must show quality.  Fifth, be incarnational; make a decision to live among the people you are trying to reach.  God came to earth and lived among humanity.  We have to be willing to live among people who need Jesus.

Urban churches do not have to die.  If the pastor and church leadership remain open to God's transformation, the church can live and thrive!

The Separationist Church

Globalization has challenged prejudice in the church beyond any other event in history.  Churches and denominations have found old structures of mission and evangelism being challenged to the point of forced change.  In the past it was very common for churches to talk about and financially support overseas missions and feel good about it, but now those same people groups live in all urban centers.  Now individual believers and churches are faced with considerable cultural groups living within walking distance of their churches and as a result are experiencing strong internal spiritual conflicts.  These churches cannot admit their “ethnic prejudices” because it conflicts with their belief in the authoritativeness of Scripture.   This spiritual conflict has led to a “new norm” in segregation that seems to be acceptable to the majority of churches and denominations even though it is contrary to Scripture and the early Christina church model found in the New Testament.  This new norm is being “justified” with terms like “culture” or “class” and supported by sociological and psychological arguments often built around ethnomusicology and homiletical styles. 

American churches are accepting the belief that God desires the church to be equal but separate.  It seems that nearly every large urban church now has an autonomous ethnic church meeting within its walls.  The idea is to help an ethnic church plant become established, grow, and then move out on its own.  These churches do not blend into the larger urban church, but are totally independent and separate with the two groups worshipping together once or twice each year.  The greatest interaction of the two congregations occurs in the parking lot as the two distinctly separate groups pass to and from their segregated services.  This type of arrangement usually provides the larger urban church a sense of satisfaction and pride, as they can provide this assistance with little or no personal investment.  This arrangement gives the appearance of the “host” church being more multi-cultural than it is in reality.

In a similar fashion, churches sometime extend their ministry by created ethnic house churches.  The mother church may budget for the cost of the teacher, evangelist, or pastor to lead the small ethnic group.  Usually beginning as Bible Studies, these house churches consists of people who are different from the mother church, but who are still of a single culture and class.  In time several of like house churches may band together to form a self-sustaining congregation. 

Most urban areas have mega-churches with multi site ethnic congregations within their buildings.  Sometimes these churches grow strong enough to move out as a self-sustaining church, but others remain small for years.  It is common to walk through a mega-church facility on a Sunday morning and hear songs and sermons coming from different areas of the facility in different languages.

Motive is always important to God and I have no doubt that God sees the true motives of the Separationist.  Southern Baptist Churches have long adhered to the homogeneous unit principle for evangelism.  Like so many other denominations, Churches practicing the homogeneous unit principle often make the argument that multi-cultural churches are not necessarily better or more spiritual than mono-cultural churches, and that multi-ethnic churches often find it is harder to reach people for Christ, but this seems to me to be little more than an excuse to practice separation views.  The teaching of the New Testament does not support the homogeneous unit principle.  Paul did not start separate churches for the Jewish believer and the Gentile believer.  Just the opposite, the New Testament Church was filled with believers of various cultural origins and class.  Wealth and poverty, educated and uneducated, young and old from every culture joined to worship God.  The biblical principle of church growth is not aimed at how many people we can assemble, but rather by disciples created.  Smart marketing can pull thousands of people in a sporting event and a rock concert, but few if any disciples of Christ ever emerge from one of them.

A local pastor once asked me, “What event made you want to reach and minister to people of different ethnicity?”  As I thought about his question, I could not think of a single event.  I had grown up in the South with active Ku Klux Klan (KKK) in the community where we lived and several KKK leaders within the church I attended.  As a young youth worker, I received a letter from the Grand Cyclops of the KKK thanking me for working with the “white” youth of the community.  This was the background of my youth, but the love of God indwelling his children melts away hate and prejudice.  He will have no part in such sinful behaviors and the church will never be able to whitewash their tombs of worship enough to win His approval.  It sickens our Lord.

Jesus was ethnically and culturally a Jew, would he really be welcome in your church?  Jesus was a street person, usually dirty and sweaty, and sometimes smelly.  He slept on the ground with no place to lay his head.  Jesus did not speak English; and in our country, he would be considered a foreigner, an alien, and a non citizen.  So ask yourself, “Would Jesus be welcome in my church?”

So what do you do if you sense prejudice and hatred in the mission arm of your church?  First, you talk it over with Jesus in prayer.  Second, you lovingly confront the evil.  Begin by enlarge the multi-ethnicity and multi-culture of your friends.  Remember that we do not wrestle against flesh and blood, but against the powers of darkness.  unbiblical at its core.  Third, using Scripture, be prepared to show those you lovingly confront the error of their way.  I suggest you begin with your pastor.  Some pastors are cowardly on the subject, in part because they think they stand alone.  You can show you pastor he is not alone.  Fourth, ask you pastor to consider a special Sunday several times each year where the church holds a “joint” service with another church of like doctrine but of a different culture.  This will be an enriching experience for both churches and new friendship will emerge.  Fifth, specifically look for inter-racial and bi-racial friends and family you can invite to church to begin breaking the ice.  Prepare to handle some stinging remarks from separatist church members.  Not everyone will share you enthusiasm to become a biblical first century church.  Sixth, evangelize your neighborhood with a purposeful mindset having predetermined to share Jesus with all people and invite them to your church.  If a Hmong family moves into your neighborhood, you share your faith and invite them to your church; you do not send them across town to a Hmong church.  The only time I have ever referred other people to a church other than where I served the Lord was when they did not speak our language.  Seventh, be prepared for losses.  As the church become more biblical, some people will leave.  Be prepared to let them go and do not try to talk them into staying.  Realize that every Christian is responsible to Christ for their personal walk.  I suggest you only pray with them, assuming they want to be obedient to Christ, and pray that Jesus guide them into a greater depth of service to His kingdom.

The Assimilationist Church

The Obdurate Church is sometimes referred to as a Segregationist Church.  These churches consist of a belief that each racial group, or even classes within a racial group, must seek only like people to be a part of the Obdurate or Segregationist Church.  These churches are mono-cultural, mono-ethnic, and mono-class by choice, not necessity. “Good Christian people” dress excuses up in pious sounding verbiage that sometimes fools man, but God sees right through to the heart.  The Segregationist Church never erects signage in front of their edifice to declare their disobedience to God’s Word, but their actions clearly define who is welcome and who is not.  Contrary to the belief of some, this is not only an Anglo-Saxon issue.  Segregationist Churches exist among every racial group.

Only slightly more biblical, yet the most common, are the Assimilationist Churches who have started inching on a journey from mono-cultural to multi-cultural, from mono-ethnic to multi-ethnic, and from mono-class to multi-class.   These churches claim to favor integration, and have a well established method by which another class, race, or cultural group become an accepted member of their homogeneous community. Christians find it hard to voice opposition to integration, so most churches verbally say they are open to all people becoming a part of their church, but what exactly do they mean?  Usually what is being said is not what is meant, and it is time for the leadership of our churches to address and correct this sinful behavior.

The Assimilationist Church will “welcome visitors” but will not acknowledge or treat those who are different as a true “guest.” If the “visitor” continues to come or wants to join, he must “assimilate.”  Assimilation is the process in which one individual or small group takes on the culture of a larger group based on the class or ethnicity of that group.  In simple terms, the visitor must become “like” the larger group and learn to “fit in.”

When I was a student at Southeastern Baptist Theological Seminary I served as pastor of Sanford Memorial Baptist Church in Brodnax, Virginia.  The whole area held a communal view of assimilation.  The story was told of a resident who had died before our arrival to the community.  The resident’s family moved to the area when he was a boy of four years of age.  He died at the age of ninety-six.  For some ninety-two years he lived in the community, longer than most people who were born there.  Everyone who knew him loved and respected him.  In fact, when he died the epitaph on his tombstone read, “He was almost one of us.”

The attitude of this community at that time is representative of the Assimilationist Church today.  This type of church will accept a person of another race if that person moves in, becomes like everyone else in the church, but deep down that person will never be fully accepted as “one of” the larger group.  He will always be the outsider, the one who is different.  The church will not attempt to modify or change to the desires or preferences of other races, cultures, or even classes.  The Assimilationist Church has little enthusiasm for racial, class, or cultural sensitivity.  The educated upper social class African American who goes to a White Anglo-Saxon Protestant church may be racially an African American, but has become culturally white and is thereby happy in Anglo-Saxon churches, but never fully accepted by the Anglo-Saxon church racially, but rather culturally because the African-American has accepted the Anglo-Saxon church’s culture and usually class.  Studies show that racial groups that are upwardly mobile, well educated, and have some level of wealth tend to association themselves with White Anglo-Saxon Protestant churches.

Assimilationist churches are found in every racial and cultural group. So what do you do if you discover that you are in such a church? First, commit to serious prayer about your church.  Admit to God that the church has prejudices and is not conducting itself like a first century church.  Pull together likeminded persons to pray with you about the church, pleading with God to transform the church to a more biblical model.  Second, confess to God and to others your desire to fully accept and befriend other races already in the church.  Since these individuals have already taken on the culture of the group, this should be fairly easy; however, you must make a conscious effort to become friends with the individuals from other races and have them in your home.  Third, talk with your pastor about ways to highlight and honor all races and cultures currently represented in the church (include all organizations, scouts, daycare, etc).  Share your concerns with your pastor and let him know you have pulled together a small group who are praying for serious revival and unity within the church.  Fourth, work with your pastor and seek his support in teaching and mentoring a true Christian love for people who are “different” and pointing out the benefits of coming together and learning from each other.  There is so much about God cultures and races can learn from each other.  Fifth, be intentional about developing friendships and socializing with people who are different from you.  Visit the Wal-Mart closest to your church and notice the people groups and cultures represented in the store; the shoppers should be representative of your church congregation, and if not there is much work to do.  Sixth, seek to diversify the leadership and staff of the church.  It is important for other races and cultures to see “like faces” in the worship service and other church events.  Seventh, actively begin encouraging different cultures and races to attend worship, discipleship, and other church events.  Look for opportunities to create special events designed to purposefully draw others groups into the church.  This may even mean pairing with other churches and having joint services to build greater community within the larger community.

It is most important that you not give up.  Stay determined to help your church move being the small number of “token” members of other races and cultures to a true picture of the first century church.