Paralysis in the Pew

Much thought by many has been given to the topic, as titled by this author, ‘paralysis in the pew.’ The problem is widely recognized, and its research involved various authors, from diverse areas and with varied audiences. This author gathered information from the internet, from publications, and from individuals – seeking personal as well as formal information and insight into the cause and possible cure for this spiritual malady. Fortunately, for this investigation, there were both people and parishes with the same problem, yet with the same passion for rectification. The research, readings, and retrieving of their reports proved both refreshing and rewarding.

To begin, this author maintains that the model for full, participatory, body ministry was given by the early Church in Acts 2:41-47. Author’s Williams and Gangel concur,

“Here are some of the activities of the Early Church. They evangelized, baptized, learned doctrine from the apostles, fellowshipped, broke bread, prayed, saw signs and wonders, shared their belongings, gave to anyone who had need, met in the temple courts, ate meals together in homes, and praised God.” These activities can be divided into the categories of worship, evangelism, education, fellowship, and ministry. Worship included baptism, the Lord’s Supper, prayer, and praise. Evangelism resulted in people accepting the Gospel message. Education occurred as believers devoted themselves to the apostle’s teaching. Fellowship took place through meeting and eating. Ministry describes how Christians met the needs of others.”

The quest then, must be, “How do we engender full ministry when most of society is consumed with work, recreation, entertainment, traveling, and family?” In other words, how do churches accomplish the task of full ministry when committed workers are so hard to identify, enlist, and develop?

The plight and the pursuit is to get church members committed to the work of the Lord, through the work of the Church. Most of the work is done by a minority (a small percentage), of the membership while the greater percentage remains unresponsive or uncommitted. In this pursuit to enlist the uninvolved members in the necessary work of the Church, leadership cannot operate in what can only be considered, crisis management mode. That is, leaders cannot fill service positions of critical importance with persons who are not filled with the Spirit. Neither can leadership place individuals in serving capacities without gift suitability, appropriate skills, and adequate supervision.

“When people join a church, we may take the opportunity to teach them how they can be involved in service. As we present various opportunities and enlist these people in some form of ministry, we should carefully follow the Spirit’s leading. People can be challenged to find the right place of service in which they can both be fulfilled and contribute to the ministry in the Church. When people choose not to serve, Church leaders do well to seek an understanding of the reasons. Many have too many commitments in other areas, while some just show no interest in serving. Perhaps both need to be challenged from a spiritual perspective. Watching how people invest their time and resources helps us know what they feel is important. This is what motivates them. Then we may challenge these people to identify and adopt Biblical priorities which will bring spiritual fulfillment and satisfaction.”

One of the greatest weaknesses that afflict the Church is to allow members who are uninvolved to remain uninvolved. The reason being that ‘membership’ (whether formally or informally conferred), is the Church’s corporate endorsement of a person’s salvation. Attendance and activity are two important ways the Church can monitor one’s relationship with Christ and His Body. If a person is what the author calls, a “shift member,” the Church can neither adequately nor accurately assess an individual’s relationship with Christ or with His Church. A “shift member” is one who is sporadic and seldom in attendance or involved in church activities. The church where the author currently serves as pastor was not always a fulltime pastorate. Prior to his coming the church met every Sunday, but the pastoral Sundays were the 2nd and the 4th Sundays of each month. The 1st , 3rd and 5th Sundays were for associate ministers or guest ministers. And though every Sunday is now pastoral Sunday, some members still attend only twice a month on the 1st and 3rd Sundays, or on the 2nd and 4th Sundays. Others come every other month or on occasion. And, their involvement is as intermittent as their attendance. Shift members are neither consistent, nor committed to either Christ or to the Church. Their involvement in attendance and the activities of the church cannot be depended upon. The uninvolved member is not being condemned by the Church, they simply cannot be confirmed by the Church.