Exploring Church Spaces: Breaking the Silence

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Exploring Church Spaces: Breaking the Silence

How Asking for Help Can Save Church Spaces

by Saranya Sathananthan, Researcher in Residence

In the past few years, I’ve heard a growing number of stories about churches closing their doors, especially during or after the most severe years of the COVID pandemic. What’s striking to me is not necessarily that they closed, but how they closed.

It happened quietly. By the time anyone outside noticed, it was already over.

Behind many of these stories are leaders carrying immense burdens alone: financial strain, building issues, complicated leases, deferred maintenance, declining giving, all managed privately and endured for as long as possible.

By the time the situation surfaced, there were few options left.

“One of the biggest determinants of whether a church survives or closes is whether it has a culture of asking for help.”

What I have seen time and time again in my research is that the churches that are willing to share transparently about what they are going through and ask for help are the churches that have made it through crises and hardships with the most creativity, openness, and resilience.  

I’ve come to believe that one of the biggest determinants of whether a church survives or closes is whether it has a culture of asking for help.

This pattern raises deeper questions about what gets in the way of asking for help and the kind of mutual support churches need if they are going to survive and serve their communities well.

A Silent Closure Close to Home 

About a year ago, my pastor reached out to me about a church in our neighborhood. She had heard that it might be facing foreclosure. 

I hadn’t heard anything about it. In fact, the last time I encountered someone from that church, they were still opening their doors for community drop-in hours, a space for people to process trauma and navigate the challenges in their lives with a listening ear and connection to other forms of support. It came as a shock to hear that they might be at risk of closing.

My pastor shared that she had been trying to reach the church’s pastor to see how she, our congregation, or our broader network could help, but the pastor had gone radio silent. She called me to ask if I knew another way to get in touch or had any insight into what might be happening. 

What was even more surprising was that she had recently spoken with a member of that church’s community outreach team and that person had no idea about a pending foreclosure either. 

A couple of weeks later, we did some research online and discovered that the church’s property had already been foreclosed and sold at auction to a developer, an entity that didn’t typically operate in our neighborhood and, according to their website, specialized in luxury properties.

When we checked the church’s website, we found a brief statement under the history section that stated the church was transitioning to a temporary worship space in another neighborhood and was excited about experiencing growth in the coming years. No mention of foreclosure.   

“When a church closes or relocates, it often loses more than just a building. It loses a tangible stake in that place, a rootedness that comes with stewarding property and relationships over time.”

It’s been a year now since the church closed its operations at that location, and I was surprised to see the church’s former property address show up on the agenda for our neighborhood community meeting, where the developer was slated to propose a development of about a dozen units on the parcel where the former church building currently sits. 

I don’t think church closures are always a bad thing. For some churches, it is simply a matter of time, and the transition can open the door to new life in ways that are generative and beautiful.

But in this case, I felt a mixture of sadness and frustration.

A church closing in a rapidly gentrifying neighborhood is something to be mourned, especially when that church has a long history of faithfully serving the surrounding community. When a church closes or relocates, it often loses more than just a building. It loses a tangible stake in that place, a rootedness that comes with stewarding property and relationships over time. And in a gentrifying neighborhood, it is very difficult to retain that stake through property ownership once it is gone. 

So many questions have continued to swirl in my mind about this situation.

• Why didn’t the pastor respond to my pastor—a peer reaching out with a desire to help, and potentially with access to support or partnership?

• How was it that a member of their own congregation didn’t know what was happening?

• Were there conversations happening behind the scenes that we didn’t know about, or were they carrying the burden mostly alone?

• Did they feel they had no options? Were they too overwhelmed to reach out? Had they tried to seek help and not found it? Or had help simply come too late?

A Counterproductive Pattern Beyond the Church

What struck me was how familiar this felt. Around the same time, I was participating in neighborhood focus groups on displacement and began hearing similar stories from residents. 

One neighbor shared her experience of losing her home to foreclosure. She hadn’t asked anyone for help. She was afraid people wouldn’t care or wouldn’t come through for her. As she told the story, something that had happened 30 or 40 years earlier, she still carried a sense of pride in having purchased the home on her own.

But that same pride had also meant carrying the full burden alone: managing the property, paying the mortgage, and navigating hardship without support. She didn’t feel she could ask anyone for help, even when things became difficult because it was her responsibility to take care of it. 

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Others in the group shared that they often don’t realize someone has sold their home or moved away until a new neighbor moves in. Silent exits no one sees coming because nothing was ever said. And these were neighbors they knew and talked to. 

I wanted to dig deeper into why this pattern seemed to show up again and again in stories of foreclosure and displacement. 

I found myself wondering: 

• What keeps people from sharing the reality of what they are facing? 

• What makes support feel so hard to ask for or receive? 

• And if these struggles had been shared earlier, could new ideas, resources, or relationships have surfaced? 

• Could there have been a way for them to stay?

The Culture We Don’t Talk About

As the focus group conversation unfolded, one theme emerged clearly: shame.

People shared how much shame surrounds difficult circumstances, especially when those struggles involve money, housing, property, or the fear of losing what they have worked hard to gain. That shame often keeps people from telling others what they are going through, which also keeps them from receiving help in times of need. 

Around the room, people nodded in agreement. They knew this feeling. 

Shame is pervasive in communities experiencing poverty. It tells people they should have it all together, even when they are navigating circumstances far beyond their control or shaped by inequities tied to race, gender, class, language, ability, immigration status, and more.

There was a painful irony in realizing that the church that had closed had been creating space for neighbors to process their struggles by offering care, presence, and support, meanwhile seemingly carrying its own challenges in isolation.

Had they found people they could trust? Did they have a community to walk with them through what they were facing? Or were they, too, carrying it alone?

The truth is that this unspoken culture of silence can apply to our churches as well. 

This can show up in subtle ways with significant impact: 

• Shame and fear of being seen as failing or judged as being poor stewards of God’s resources

• The pressure for leaders to “have it all together” and “fake it ‘til you make it”

• A “mind your own business” mentality: I’ll handle mine, you handle yours

• Avoidance of vulnerability, confession, and transparency

• The belief that struggles shouldn’t be shared outside the church or sometimes even within it (this also breeds a culture where individuals suffer in silence rather than seek help, counseling, or support) 

• Spiritualized pressure: the idea that if we just pray harder and have faith, God will provide without needing to involve others, and that by involving others, we are proving that we don’t have enough faith

• A lack of accountability structures, especially in churches where decision-making is concentrated in a small number of leaders

• The expectation that church leaders should know how to manage finances and make real estate decisions, even when traditional vocational training has not equipped them with that knowledge

In these high-pressure environments, even asking basic questions about the church’s finances can feel like a threat. Financial concerns go unspoken for fear of being accused of being someone who is critical and wanting to rock the boat or someone who lacks faith. Leaders hesitate to admit uncertainty because they need to be seen as knowing what they are doing to ensure the trust of the people. The congregation senses something is wrong, but no one names it directly.

There’s often an unspoken rule: It’s shameful to share the church’s struggles with others. We need to handle this on our own. God will make a way.

But what if part of the way God makes a way is through his people? Through the willingness to name, out loud and to each other, what is actually going on?

The instinct to protect the church by hiding its struggles can slowly become the very thing that harms it.

Christian communities are not immune to falling into patterns that seem like common sense, but ultimately become counterproductive. As Liza Cagua-McCallister writes in Shalom City’s Beyond Backfires Substack:

Without a robust, practiced shalom lens, Christians will naturally be swept up in the dominant logic of our culture: efficiency, safety, fear, control, image management.

Those logics feel wise, but they can directly undermine God’s kingdom values.

Scripture calls us to bring our needs into the light (Ephesians 5:14). To share in one another’s burdens (Galatians 6:2). To allow space for God’s power to be made visible, not in our strength, but in our weakness (2 Corinthians 12:9).

Thus transparency is not a failure of faith, but an expression of it. When we name our needs, we create the possibility for others to respond: to offer wisdom, resources, and compassion. And even if help doesn’t come, we can still say we did everything we could. 

The Reality: You Are Not Alone

I remember talking to a pastor in 2023 whose church owned its property outright. He said their saving grace during the COVID pandemic was not having a mortgage to pay. But he also lamented that this was not the case for several of his peers, pastors of churches in the neighborhood that rented space or had mortgages to pay. 

When COVID disrupted in-person gathering and decreased the consistent giving needed to sustain rent or mortgage payments, some of those churches had to leave their locations. Some reopened farther from the city. Others closed outright. Sadly, some churches were unaware of federal, state, or local relief resources that could have helped them during that time.

The truth is that this was not a unique phenomenon. Many churches struggled during the COVID pandemic, and many are still struggling, not because they are failing, but because they are navigating realities leaders were never trained for: 

• The long tail of COVID disruptions

• Decreased or inconsistent giving, especially as individuals and families face high housing costs, living expenses, and an unpredictable job market 

• Rising costs of utilities, insurance, and repairs

• Inheriting challenging buildings with unknown deferred maintenance issues 

• Increasing complexity around loans, leases, and other regulations that require special attention and expertise 

The list goes on. The financial and operational pressures can be overwhelming. If you are a church leader, you know this firsthand! 

And yet many leaders are expected to carry this without formal training, without sufficient support, and often without formal or even informal spaces to process what’s happening with others without fear of judgment.

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If you are a church leader, I hope there can be some lifting of the burden in recognizing that you are not the only one experiencing these difficulties. It goes without saying that no one wants to be in the difficult situation they may find themselves in, and by sharing, you are more likely than not to find that others resonate with your experience. 

It is easy to judge from the outside when things fall apart. But what would any of us do in the same circumstances? There are many ways to analyze a situation after the fact, but the truth is: carrying these pressures is enormously hard. 

I remember our church supporting another church during the pandemic. At the time, we were meeting over Zoom and then transitioned to meeting in a public park. Because we were not carrying the same level of building-related expenses, we had a little more margin to help another congregation that was struggling at that time.

I’m not exactly sure how that church got connected to ours, but I do remember that they were willing to bring their needs before our congregation. And because they did, people were able to respond. 

But how many churches went without support during that time who might have really benefited from it? The effects of COVID, rising costs, and other financial pressures are still unfolding for many churches. But one thing feels clear: isolation makes the burden heavier.

The Cost of Not Asking for Help

The cost of not asking for help is not only financial crisis or closure, though those are often the more visible outcomes. 

There is the cost of missed opportunities: grants not applied for, resources not accessed, and creative solutions that never surface because no one outside the immediate circle knew there was a need.

Poor decision-making in isolation is costly. When leaders feel like they have to carry the weight alone, they are more prone to making decisions out of urgency, fear, exhaustion, or limited information. Those decisions can cost the church money, strain relationships, and weaken its ability to do ministry well over the long run.

There can also be the cost of personnel. Leaders can feel immense pressure to hold everything together and keep pressing through. Oftentimes they are holding responsibilities one person was never meant to carry. Over time, that pressure can lead to exhaustion, resentment, and burnout.

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And when things finally do become more visible, there is the cost of trust. Congregants, partners, and neighbors may feel confused, hurt, or blindsided not only because the situation was difficult, but because they were never invited into the truth of what was going on. 

Compare that with the cost of asking for help: humility. Asking for help means being willing to admit we don’t know how to figure this out on our own. It means risking the possibility of judgment, while also creating the possibility of being met with mercy, care, wisdom, and support.

And in doing so, leaders help set a different kind of culture: one where vulnerability is not punished, but welcomed; where honesty becomes a freeing invitation for others to share transparently about their struggles too. 

The truth is, while humility can be uncomfortable, silence can be far more expensive.

For churches seeking more concrete steps, our resource “Managing Church Buildings, Property Assets” offers additional strategies for avoiding some of these risks.

Reframing: Asking for Help as a Spiritual Practice

Because our faith is built on grace, not performance, our theological understanding ought to lead us to share our burdens, confess our struggles, seek wisdom, and receive care from one another. 

And yet, like in the garden, our instinct is often to hide.

When things go wrong, we can feel ashamed to admit what is happening. A natural response is to manage appearances or pull away from the very people who might be able to help. Sometimes we fear that what we have will be taken from us because others will perceive us as having failed to manage it well. Or simply our feeling is that it’s not okay to be honest about the difficulties we’re shouldering and that people will perceive it as complaining or being critical. Sometimes we are embarrassed by what we do not know, what we could not prevent, or what has gotten beyond our control.

However, the Lord is glad to be with us through the hardships, even when we have made mistakes, miscalculations, or decisions we wish we could take back. That does not mean the path forward will be easy. There may still be difficult conversations, hard choices, and real consequences to navigate. Yet even then, God remains present and willing to help, especially through his people. 

The gift of being part of the body of Christ is that when we truthfully admit what we are carrying, we are often met with far more grace than we expect or deserve. And even when that is not the case, there is something profoundly liberating about finally speaking aloud what you have been carrying alone for so long. 

This is where we are. This is what we are facing. We do not know how to carry this by ourselves.

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Confession isn’t a practice meant to deepen our shame; it is a practice that is intended to free us from the burden of carrying it alone. 

Scripture tells us, "Confess your sins to one another and pray for one another, so that you may be healed" (James 5:16). The healing is not always that the situation goes away. Sometimes the healing is that we no longer have to hold everything on our own. We receive support, wisdom, encouragement, and companions for the journey.

Scripture points us again and again toward this posture of asking, receiving, and relying on one another.

Ask, seek, and knock. "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you" (Matthew 7:7). This is not only about private prayer, but having an earnest posture of humility, openness, and receptivity. It means bringing our needs before God and also being willing to share them with others. The more we ask, the more we learn, the more connections we make, and the more likely we are to discover the people, resources, and opportunities we need. 

Seek wisdom from many counselors. "Plans fail for lack of counsel, but with many advisers they succeed" (Proverbs 15:22). Given the complexity of church property decisions, it is unwise to make major decisions without the input of trusted individuals who have the church’s best interests at heart and are aligned with the church’s vision. Churches also benefit from trusted advisors who can offer financial, legal, operational, and spiritual wisdom. These advisors may not always agree with every decision, but they can help leaders see blind spots and make more informed choices. 

Persist in asking. In the parable of the persistent widow, Jesus honors the woman who keeps returning to ask for justice (Luke 18:1–8). Sometimes asking once is not enough. Sometimes faithfulness looks like continuing to ask, continuing to knock, and refusing to give up even when the answer is not immediate or a door has not yet opened.

Share resources across communities. Paul writes to the Corinthians about mutual care, explaining that one community's abundance can supply another's need, so that later the reverse may also be true (2 Corinthians 8:13–15). Receiving help in one season does not make a church weak. It makes the church part of a larger body, where resources, gifts, and support flow back and forth as needs arise.

Recovering a Culture of Mutual Support

Churches have historically been places of social support. In many ways, this is woven directly into the fabric of the Christian story.

We see it in the early church after Pentecost:

All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had... there were no needy persons among them (Acts 4:32–35).

The church was a group of individuals who worshiped together, and simultaneously became a community where burdens, resources, and responsibilities were shared collectively through mutual care and sacrifice.

This reality extended beyond individual congregations too. We see several examples of churches supporting one another across cities and regions:

• Financial relief for struggling churches (2 Corinthians 8–9)

• Organizing aid before impending crises (Acts 11:27–30)

• Sharing teaching, theology, and encouragement (Colossians 4:16)

• Sharing leaders, personnel, and mentorship (Romans 16:1–2)

Sadly, this kind of mutual support sometimes feels distant or radical in our present-day context. Part of it is that we live within a broader American culture shaped by individualism: the belief that every person must pull themselves up by their own bootstraps, that survival and success rest primarily on the individual, and that needing help signals weakness or failure. We can also get so wrapped up in the details of our own situations that we forget to lift our heads and see who else is around us, who might be able to help, advise, connect, or walk with us.

By contrast, many societies around the world continue to maintain strong built-in systems of social support: assistance for families, unemployment, healthcare, housing, childcare, and in moments of crisis. These systems exist because hardship is understood to be part of life, not evidence of personal failure.

Financial strain, rising costs, housing instability, burnout, displacement, and declining giving are part of broader systemic pressures impacting residents, families, small businesses, and community organizations across cities everywhere. The struggles churches experience are not happening in isolation.

This moment, when society as a whole is navigating significant unpredictability, feels prime for a revival of koinonia—deep fellowship, partnership, and mutual participation.

Can we respond to one another with compassion rather than judgment, recognizing the broader conditions shaping our realities? Can we rebuild cultures where churches, leaders, and neighbors' first line of response is, “How can we help each other survive and contribute to one another’s mutual thriving?”

There is a long history of communities creating collective strategies for survival.

One example is the tradition of rent parties: gatherings organized in Black communities during the Harlem Renaissance when families could not afford rent. Neighbors would come together, contribute what they could, share food and music, and collectively help keep someone housed.

Today, versions of this practice are re-emerging through social media campaigns, such as communities rallying around struggling small businesses, GoFundMe campaigns for neighbors facing medical emergencies, or efforts to secure housing for families at risk of displacement.

These practices reflect a simple truth: People survive hardship together.

I pray churches recover this practice, not only within congregations but between churches as well.

Imagine whole neighborhoods benefiting because churches were able to stay rooted in their communities by openly sharing resources, expertise, relationships, funding opportunities, or even temporary space with one another. Imagine a culture where asking for help was normalized and welcomed, and where churches and their leaders knew they were not in it alone.

The truth is that asking for help creates space for unexpected possibilities to emerge. This is part of the beauty of community: God can move powerfully through our limitations in creative and surprising ways, opening new paths and possibilities where none seemed to exist before.

What Asking for Help Looks Like

So what does asking for help actually look like?

Name financial or operational challenges early. Time is not on your side. Waiting until the point of desperation can limit your options and make it harder to make wise, grounded decisions. It will likely feel uncomfortable and often means asking before you feel ready. It may mean doing things you would not have imagined, not because you are going outside your values, but because new solutions require humility, flexibility, and change.

Invite advisors with legal, financial, grant writing, real estate, or operational expertise. Many churches are making decisions about buildings, leases, loans, repairs, fundraising, and partnerships without the technical knowledge those decisions require. You do not need to know everything. But you do need people around you who can help you ask better questions and understand what is at stake.

Be transparent with the congregation about needs and realities. This does not mean creating panic or sharing information irresponsibly. It means giving people a truthful picture of where things stand and inviting them to participate in discernment, prayer, giving, problem-solving, and support.

Maintain mutual relationships with other organizations or churches. Relationships built over time can become pathways for wisdom, referrals, shared resources, space, and support. These connections are much harder to build when a church has already reached the point of closure.

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Apply for funding, grants, or public resources. There are a significant number of federal, state, city, and private funding sources that churches may be eligible to apply for, especially if the program or building serves the broader community. They might include preservation funds, community programming grants, energy-efficiency programs, etc, depending on the church’s use of space. Even if leaders do not have the capacity to research these opportunities themselves, they can ask someone in the congregation or a trusted partner to help look into what may be available.

Ask and continue to ask! It’s worth repeating this again. One discouraging response does not mean every door is closed. Sometimes asking once is not enough. Sometimes you have to keep talking with people until the right connection, resource, or opportunity emerges. You might be surprised how many times a “yes” can come in the middle of rejection.

Share honestly with a peer or peers who can journey with you. Sometimes the first step is not a formal request or public announcement. Sometimes it is simply telling another pastor, leader, or trusted friend: This is what we are facing, and I do not know what to do. 

Asking for help also requires a shift in posture: 

It means admitting you do not have all the answers. Letting others see areas of weakness. Asking for support even when you are not sure what the response will be. Being humble enough to receive help when it comes, and patient enough to learn how to work with others in the process.

When Churches Ask for Help

Besides the stories of churches closing, I have also heard powerful stories that remind me of the creative and beautiful outcomes that can emerge when churches are willing to name their needs and invite others in: 

In one case, a church needed funds to move forward with constructing the worship space they needed. It was difficult for them to obtain a loan from a bank or other lender, so they asked their congregation to help by providing loans from individuals. People contributed what they could, with the understanding that they would be repaid. Many of these members were new immigrants and had little to give, which made their contributions even more meaningful. It reminded me of the widow who offered her two coins. The sacrifice, the trust, and the faith they had in giving were significant. Through that shared investment, the church received what it needed and was able to establish their worship space in the heart of their community. 

In another story, a church leader shared honestly with a peer about the difficulty their church was facing after deciding to leave their denomination. They had a loan tied to the denomination that needed to be repaid, and they were not sure how they were going to manage it. But because the leader shared the burden, the peer pastor was able to respond with a large financial gift that helped them pay off the loan. What had felt impossible became possible through a relationship.

I have also heard of pastors who prayed for years for the right partner to come into their building. After years of waiting, the ministry partner they had talked to nearly a decade earlier eventually moved into the space. That partnership brought new life into the building, helped sustain the church’s operations, and opened the door to new resources, relationships, and expertise.

In a similar story, one small church could no longer manage its space on its own since the size of their congregation was dwindling. Rather than closing quietly, the pastor persistently sought conversations with another church about the possibility of merging. It took years of conversation and pursuit. During that time, several other churches came knocking on their doors, but they discerned that those were not the right fit and continued seeking out this neighboring church. Eventually, the lead pastor of that church became open to the idea. One by one, the doors they thought would hinder the merger began to open, and both churches discerned that it was the right move. Now they are one congregation, reviving the building and creating a renewed presence there together.

“If you or your church are carrying a burden quietly, consider this an invitation: tell someone.”

And in my own journey of missional homeownership, when my co-owner and I ran into an obstacle with our closing costs, we asked the friends and family that had journeyed with us for help. We were beyond blessed by the response and received more than we needed, which created margin for other needs after we moved in.

None of these solutions were obvious when the churches first faced their challenges. But none of them would have happened if the need had remained hidden.

Asking for help does not guarantee that every outcome will be what we hoped. It does not remove difficulty, loss, or uncertainty. But it does create the possibility that God might work through people, relationships, resources, and creative solutions we could not have imagined on our own. 

So if you or your church are carrying a burden quietly, consider this an invitation: tell someone. Pray for discernment about who to tell: a trusted peer, advisor, staff member, denominational leader, or ministry partner. And ask before the options disappear. Ask before the burden becomes too heavy to carry. Ask because this could be one of the ways God wants to show your church his power and grace.

Do you have a story of what happened when a church asked for help? What fruit came out of it? We would love to hear it.

Shared Worship Space - An Urban Challenge and a Kingdom Opportunity

Resources for the urban pastor and community leader published by Emmanuel Gospel Center, Boston

Emmanuel Research Review reprint
Issue No. 74 — January 2012

Introduced by Brian Corcoran, Managing Editor, Emmanuel Research Review

One body, one building? Being neighbors is one thing, but when churches gather under the same roof, much deeper and intricate conditions emerge that remind us of the character, nature, calling and Kingdom purpose of the Church in a diverse urban environment. Dr. Bianca Duemling, Assistant Director of EGC’s Intercultural Ministries, outlines the challenges and opportunities that present themselves when multiple congregations consider sharing the buildings they use for worship.Employing a biblical, intercultural, and practical perspective, Bianca, along with local leaders and her research colleagues, “hope that this article enhances the understanding of the dynamics and challenges of sharing worship space and helps congregations to develop healthy and supportive relationships with each other to manifest the unity of the body of Christ across ethnic lines.”

Shared Worship Space - An Urban Challenge and a Kingdom Opportunity

by Bianca Duemling, with the research assistance of Cynthia Elias and Grace Han

Contents

• Factors Contributing to the Need of Shared Worship Space - an Introduction

• Biblical Perspectives on Sharing Worship Space

• Cultural Differences and Power Imbalance

• Aspects of Sharing Worship Space

• Advice from Sharing Worship Space - Experts

• Conclusion: Sharing Worship Space - a Long-Term Solution?

• Resources

Section One: Factors Contributing to the Need of Shared Worship Space - an Introduction

Sharing worship space is a reality in the urban context as space is very expensive and limited in availability. During the “white flight” in the 1960s, many congregations moved to the suburbs. Consequently, the number of majority-culture¹ churches in many North American cities declined. At the same time the “Quiet Revival”² unfolded and spiritual vitality flourished among immigrants in Boston. On every corner, new immigrant congregations emerged, often as house churches or in former storefront shops. Additionally, there is a new wave of young church planters who intentionally moved into the city to plant churches.³

As congregations grow and need more space, they look for alternatives. Some rent space in office buildings, hotels or schools⁴, but most of them reach out to congregations owning buildings to share space. Lack of space and lack of financial means makes it very difficult to find appropriate worship space in the city.

Facts about sharing space in Boston, Cambridge, and Brookline:⁵

• 32% of all congregations share worship space, in total 214 congregations

• 73.6 % of these congregations share with one other congregation

• 16.1% of these congregations share with two other congregations

• 10.3% of these congregations share with four or more congregation

• 82.8% of these congregations share with congregations of a different denomination

• 17.2% of these congregations with congregations of the same denomination

• 95% of these congregations share with congregation other than their own ethnic background.

Different Shared Worship Space Arrangements

The most common way of sharing worship space is having two or more independent congregations under one roof. One of them owns of the building and others are invited in. This article will mainly focus on their situation. However, there are other ways to share worship space. One example is the multi-congregational model. Different language groups are gathered under a joint leadership and board of elders. This includes a joint ownership of the building. Grace Fellowship in Nashua is such an example. Two of the Associate Pastors are also pastors of the Brazilian Church and the Russian/Ukrainian Church.⁶ Another rare arrangement is a joint ownership, when independent congregations build or buy a church building together.

Background and Structure of this Article

After Intercultural Ministries at EGC had been approached for advice on this matter several times, we started this research project to learn from the experience of different congregations about sharing worship space. Moreover, we found out that little has been written about sharing worship space well; even denominations have not addressed that issue or developed guidelines for their member congregations.⁷ In this article, I draw from inspiring conversations with many pastors.⁸ I thank all of them taking the time to honestly share their story and struggles with me!

The proximity of diverse congregations when sharing worship space offers a great potential to connect with each other across ethnic lines and witness the beauty of unity in diversity to the neighborhood. The reality, however, shows that sharing worship space is very challenging. It often causes much frustration for the congregations involved.

I hope that this article enhances the understanding of the dynamics and challenges of sharing worship space and helps congregations to develop healthy and supportive relationships with each other to manifest the unity of the body of Christ across ethnic lines. Making shared worship space work needs investment and commitment; there is no magic bullet to solve the challenges, and every situation differs from another.

First, I will unfold the reasons and importance for sharing worship space from a biblical perspective. Second, I will address cultural differences and how the power imbalance in our society impacts sharing worship space. After that, I will talk about how to share worship space and which different aspects need to be factored in. Also included will be advice from those I interviewed for those intending to share worship space. Moreover, in the appendix you will find some resources on sharing worship space.

Section Two: A Biblical Perspective on Sharing Worship Space

The Bible gives us many examples why sharing worship space is essential for the Body of Christ and closely connected with who Jesus wants his disciples and his Church to be. In this section I want to briefly address five biblical aspects⁹ to consider in this context which are interconnected. Some of the aspects might refer more to the situation of the owner of the church buildings, whereas others are important for both parties.

The Body of Christ – a Loving Relationship

The two most meaningful passages in this context are the image of the Body of Christ and the new commandment.

In 1 Corinthians 12, Paul describes the church as one interconnected Body of Christ. In verses 24-26, he especially mentions the nature of the relationship: “But God has put the body together, giving greater honor to the parts that lacked it, so that there should be no division in the body, but that parts should have equally concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.”

In line with this image is Jesus’ new commandment to love one another (John 13:34-35). Love is always more than words. Love implies consequences as described in 1 Corinthians 13. Love also means to humbly serve one another, as stated in Galatians 5:13.

Moreover, sharing housing, food, and economic resources is characteristic of the early Church, as described in Acts 4. The reference is often made to become like them again. Sharing worship space is a great opportunity to pick up the characteristics of the early church and set them into practice. Through that the unity in diversity of the Body of Christ is manifested.

Missional Impact

Another aspect is the missional impact of unity. Jesus emphasized in John 17:21 shortly before he died: “that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me.” There is a close connection between being one and the aspect that the “world may believe.” In my understanding, this verse states very clearly that unity is a key to renewal and revival. Moreover, sharing worship space, especially across ethnic lines, is a witness to the community that Jesus is relevant today. He bridges the gap of segregation and brings peace and reconciliation.

Opportunity of Spiritual Growth

Sharing worship space might not increase a church’s growth numerically, but surely can enhance spiritual growth and maturity. It is very easy to talk about a Christlike life from one's own comfort zone. But sharing worship space and stepping out of the comfort zone gives the opportunity to set the Gospel in practice. It shows how seriously a congregation lives the fruits of the spirit as mentioned in Galatians 5:22-23. Hence, sharing worship space is an opportunity of manifesting a deeper kind of unity that surpasses the state of being kind to each other.

The interaction with Christians from all over the world challenges the cultural elements of our Christian practices and leads the focus on the essential Christian faith. Mutual mentoring and encouragement as well as learning from each other's strength help us to mature in Christ. It is an excellent practice to embrace our poverty.¹⁰

Additionally, understanding of the global Kingdom of God increases, as well as affection for other parts of the world, through the immigrant group sharing space. Thus, leaders and members can develop intercultural competency, which is a much needed skill in our diversifying society.

Good Stewardship

In the parable of the talents, God has entrusted men with bags of gold to use wisely for the Kingdom of God (Matthew 25:14-30). In 1 Peter 4:10 it is even more explicitly expressed that “each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms.” A church building, for example, can be seen as such a bag of gold that should be used wisely for the sake of people’s life and the building of the Kingdom of God.

Growing the Kingdom of God

One of the great challenges of the Body of Christ is to develop a Kingdom perspective beyond the walls of a congregation’s own activities. In assisting church planting through sharing worship space or incorporating an immigrant congregation as a part of one's own mission, we are involved in advancing the Kingdom of God.

Church planting and the growth of a congregation is something that God is doing by using us. Nurturing vitality through sharing space means aligning with God’s plan.

These Scripture passages and many more indicate that sharing worship space is not just a business deal between two independent parties, but also an undertaking within the one Body of Christ. The source of consideration should be the advancement of the Kingdom of God. If growth occurs because a congregation has opened their space for a church plant, it is as important as if the same congregation would add new believers to their flock. In either case it is for the advancement of the Kingdom of God and the Glory to God.

Congregations need to shift their mental models. If one congregation is not able to send out church planters, they can still be involved in church planting by sharing worship space. It needs to be understood that helping other congregations fulfill their calling is a valid Kingdom mission and ministry.

New mental models generate different questions. It is not to ask: “How do I (or does my congregation) get the job done?”, but: “How does the job get done?” — no matter how God uses me and my congregation.¹¹

Having emphasized the necessity and opportunity of sharing worship space, I also want to clarify that it might be not possible for every congregation.

Section Three: Cultural Differences and Power Imbalance

As I mentioned above, more than 95% of all the congregations that are sharing worship space do share with a congregation of another ethnic background. There is always a potential of conflict in every inter-congregational interaction, but its potential increases in a crosscultural setting. Cultural misunderstandings and conflicts are inevitable in the context of intercultural encounter. Everyone needs to engage in the process of intercultural learning to increase intercultural competency. It is crucial to realize and accept that in addition to our fallen human condition, our behavior is further impacted by cultural bias. Different approaches to cleanliness, time and property do not exist to intentionally try to cause problems for the other congregation, but are part of cultural differences. Therefore, there is a need to learn about patterns of foreign cultures without judging them, as well as identifying one's own cultural standards and estimating its impact on someone from a different culture. In the context of Living System Ministries at EGC we talk about primary and secondary culture as one way of better understand cultural differences. Most immigrants from the Southern hemisphere are relational or primary cultures, whereas Western cultures can be described as secondary cultures. Here are some of the contrasts:¹²

The Bible gives us many examples why sharing worship space is essential for the Body of Christ and closely connected with who Jesus wants his disciples and his Church to be. In this section I want to briefly address five biblical aspects¹³ to consider in this context which are interconnected. Some of the aspects might refer more to the situation of the owner of the church buildings, whereas others are important for both parties.

These contrasts create challenges. It is a learning process to find ways how to work best together and how to profit from each other’s strength.

I cannot go into more details about cultural differences, but two helpful resources to explore the impact of cultural differences more deeply are: Foreign to Familiar: A Guide to Understanding Hot- and Cold-Climate Cultures from Sarah A. Lanier and Many Colors: Cultural Intelligence for a Changing Church from Soong-Chan Rah.

Closely related to cultural challenges is the dynamic of majority-minority relations.¹³ Sharing worship space is embedded in the power imbalance, systemic discrimination and racism of our society, which in the context of the U.S. is rooted in the colonization of the Native Americans, the history of slavery and the lack of equal opportunities for immigrants. There is a lot of mistrust and broken relationships between the members of majority and minority culture. This historical baggage deeply influences the relationships between congregations sharing space. It is especially sensitive, as the owners of the church buildings mostly belong to the majority culture. The power imbalance might not be seen at first glance, but it subtly penetrates the atmosphere.

Section Four: Aspects of Sharing Worship Space

Sharing worship space is a very complex issue containing many challenges. Before dealing with practical details, our mental models need to be identified and some important questions are to be asked:

• What is the motive to share worship space?

• Which attitude/mental model is driving the decision?

During my research I observed that pastors who generally had good relationships, emphasized that the financial aspect should never be the driving motive. In some cases a financial contribution is necessary for sharing space to maintain the building. Even so, others admit that when counting all the costs there is no financial net gain. One way to not allow the financial aspect to dominate the process is to intentionally refrain from creating a landlord-tenant relationship, as the host congregation sets the tone of the shared worship space experience.

One way of doing that is the choice of language:

• Am I sharing or renting worship space?

• Is it a business relationship or among brothers and sisters?

Although the host pastor sets the tone, the guest congregation carries the same responsibility to make it work and not take advantage of their hospitality.

Sharing space is a learning process for everyone. The involved congregations need to be educated and develop a shared vision that the overall purpose is the Kingdom of God and not where the cups are, which is nevertheless important!

In my observation, a business mentality, where the financial aspects is the only or driving motive, often becomes counterproductive. Unresolved misunderstandings and cultural conflicts can easily turn into destructive relationships and damage the Body of Christ.

Therefore, the aim of this section is to help you consider various elements of sharing worship space. I will firstly address the importance of relationships, then the possible challenges. After that I deal with aspects of the practical arrangements and ideas of intercultural encounters and joint events.

Relationship is everything

Sharing worship space has similar aspects to living in community. In order to live well together it is good to know each other’s stories, vision and passion, hopes and challenges. Building relationships is a timely investment and is not done with one meeting to discuss practical details. However, over a long run the initial investment to start on good terms is worth its time as it helps to navigate through challenges. Therefore, transparent relationships, good communication, mutual respect and support, and responsiveness to each other needs are crucial.

One way to build relationships is regular meetings for prayer and fellowship between the pastors or point persons. The research revealed that most pastors meet only if conflicts arise. It is not a good basis for relationships to only see each other when something goes wrong.

Especially if sharing with several congregations, a quarterly inter-church council that includes all groups sharing a facility, has proven very beneficial.

Be Prepared for Challenges

Despite good relationships challenges arise from time to time. As mentioned in section three, they are closely connected to cultural differences. In this section I list some of the challenges that frequently appear, so that everyone can be prepared for them and think ahead of measures to avoid conflicts.

Different Worship Styles and Sound Levels. Traditional worship styles often differ in their instruments and sound level from more contemporary styles. Different cultural and denominational backgrounds include crying out loud to God, weeping, dancing, and clapping is an integral component of worship. This can create a challenge if both congregations are in the building at the same time or if the building is close to neighbors, who complain about the sound level.

Growing Congregations. Congregations can grow numerically at different paces. New immigrant churches have a tendency to be more vital and grow faster. Consequently, they need more space and have more frequent meeting times. This growth dynamic can be seen as a threat to the host congregation. Feelings that the other congregation is taking over can develop as members of the guest congregation are increasingly present in the facility.

Historical and Personal Baggage. Every person and every congregation brings their baggage to the table, such as bad experiences with former shared worship space arrangement, suspicion, or discrimination experiences.

Language Barriers. The lack of English abilities of one party creates challenges in clearly communicating expectations and navigating constructively through conflicts.

Communication. Miscommunication is the root of many conflicts. Although in the Western culture, emails are often seen as an appropriate way to communicate, in many oral cultures this is not always the case. Unanswered emails are not necessarily a sign of disinterest, but an unsuitable way to start a conversation. In such cases, a telephone call or a face-to-face meeting is much more efficient. Developing clear and healthy communication patterns can be a major step in building stable relationships.

Different standards related to time. There are two challenges relating the issue of time. The first one is the different cultural understanding of starting or ending on time. The second one is the perceived "tension" between the Holy Spirit and time. In many Pentecostal congregations, there is a deep expectation that the Holy Spirit moves during the service. So the question arises, whether time restriction is a valid reason to stop the moving of the Holy Spirit?

Different standards related to cleanliness. In every home or shared living situation the discussion about cleanliness occurs; it is the same within congregations. People have a different need for cleanliness to feel comfortable and have also different standards for what is considered a clean floor or clean kitchen.

Food. Food is one of the most tangible cultural expressions. In some congregations shared meals are an integral component of the worship and fellowship experience. However, people have a different comfort level regarding the smell of food in a church building.

Supervision of Children. Not every congregation has Sunday school for children during the service. Children can become disinterested from their parent’s worship service and wander off to other areas in the building. Unsupervised children can not only hurt themselves but also severely damage the building, its walls and equipment.

Building issues. A church building is a complex issue. The focus should always be on the people, but as good stewards it is understood to use physical resources careful that they last as long as possible.¹⁴ This includes being sure that everything is locked, the lights are out, and the heat/air conditioning use is not messed up. It may cost the host congregation hundreds and thousands of dollars if these issues have not been taken care of thoroughly. This needs to be understood by those using the facilities.

Unauthorized use of supplies and equipment. It happens again and again, that a congregation uses supplies or equipment of the other congregation. Not necessarily to take advantage of the other, but because they forgot something or run out of it.

Violation of the agreement. The basis of shared worship space arrangements is an agreement how and when to use the space. There is always a chance that this agreement is violated or the agreed upon financial contribution is not made.

Commitment to the neighborhood. In many cases, the host congregation feels a commitment to their neighborhood and wants to reach and serve their community. Thus, they try not to upset the community through poor parking or high sound levels. The focus of the guest congregations often is a specific target group and not the community. This may be especially true, if they have no office space, come just for the worship service from all over the city, and see sharing worship space only as a short term option.

My intention to list these challenges is not to overwhelm the reader. If the question arises why to share worship space in the first place, please read section two again!

Being aware of the challenges can prevent the shared worship space experience to become counterproductive. The obvious question is, how to avoid or to address these challenges. As I said before, there is no simple answer or magic bullet to it. Some of the challenges might be solved more easily, such as paying a cleaner together or having a translator for conversations. But most of these challenges mean a lot of work and need the right attitude and willingness to make it work. The congregations need to be educated and involved. Conflicts need to be addressed with grace and love. Honesty and transparency are key in the communication. Good relationships help to navigate through these challenges.

Practical Arrangements

So far I have addressed the reasons to share worship space and its challenges, but what practical arrangements need to be set in place?

Every situation is different, therefore shared worship arrangements differ from each other. In this section I will present different ways to deal with the practical arrangements, as suggested by the congregations we interviewed.

Agreement. Shared worship space arrangements are mainly crosscultural, thus often they are encounters between oral or written cultures that have different ways to come to an agreement. In any negotiation this has to be taken into account. As mentioned above, the attitude regarding sharing worship space is expressed through language, hence it is recommended not to use business language such as “renting” or “contract.” In most cases it is helpful to have the arrangement in a written form as a basis that can be revisited when there are misunderstandings. The “agreement” or “covenant” should be developed together and only contain the most basic information. Avoid creating a “catalog of rules,” which implies distrust, reduces mental flexibility, and is less relational. Working together towards an agreement gives a chance to clearly communicate each other’s expectations. A common practice is to renew the agreement every year and see it as an opportunity to reflect on the experiences and adapt changes if necessary.

I also strongly suggest getting to know each other before you talk about details and share the stories of the congregations and the personal journeys in ministry.

Basic Elements of an agreement:

• Contact details of pastor or point person

• Description of use (time and space)

• Shared cost

• Condition of use

• Basic building rules

• Insurance

• Supervision of Children

• Use of kitchen

• Cleaning instructions

• Termination procedure

Sharing of expenses. There are different ways of sharing expenses. Some congregations ask for a contribution for a monthly use, a hourly use or per session. In some cases, the amount of contribution differs with the size of the congregation.

Many congregations see the building as a blessing, however, the maintenance, especially of old buildings, can turn into a huge financial burden. The guest congregation needs to understand that maintenance and repair costs tens of thousands of dollars a year and it is not at all inappropriate to be asked for a contribution.

Insurance. No matter whether there is a written or oral agreement, insurance is a very important issue. Accidents always can happen and things break all the time. Without insurance coverage small things can become an unbearable financial burden. Often each congregation is asked to have their own insurance. The host church should receive a copy of the insurance policy. The insurance company “Church Mutual” (www.churchmutual.com) has been recommended. It has a special “tenant” insurance.

Organizational issues. There are three basic organizational issues: (1) time and space, (2) cleaning, and (3) storage space, which need to be addressed and clear to everyone.

Time and Space. First, each congregation has defined times and rooms they can use. A magnetic calendar in the hallway, for example, is a great way to provide transparency. Each congregation has a color and can reserve the time and space they need additional to the fixed service times. The first congregation, who reserves it, can use it. This procedure is well tested by the International Community Church.

Another possibility to communicate this clearly is to use a joint Google calendar, where people can book space depending on availability. It is important that pastors have agreed on how to reserve the facilities and that the use of space is communicated ahead of time. Nothing is more frustrating for both congregations to come to the church building and find that the space is already used. Good communication on that issue is crucial. Moreover, there should always be enough time for smooth transition, clean up and set up between two events.

Cleaning. Second, as cleanliness is a sensitive issue, it should be agreed on how the congregations have to leave the space. If the chairs need to be stacked up a specific ways it should be kept easy and be explained clearly. It is helpful to have a plan in each room. If this is a recurring source of conflict, one way to solve this issue is to hire a custodian or a cleaner together.

Storage Space. Thirdly, each congregation has different equipment and material for their gatherings, therefore it is important to provide enough clearly labeled storage space for each congregation. There are different opinions on whether this space should be lockable, as, ideally, the basis for the relationship is trust.

Other aspects to consider

Sharing other resources. Depending on the shared space situation even more resources than the facilities could be shared, such as a copy machine, Internet/WiFi, audio/visual equipment or even human resources, such as an accountant or church administrator.

Billboards/Signs. It was recommended that groups have a sign on the outside of the church building that indicates everyone who is sharing the facilities. This is not only helpful for members to find the space, but also reflects a certain community among the congregations.

Shared Worship Space arrangement on each other’s website. Another way to demonstrate a commitment to recognize and care for each other’s congregation is to display the other congregations on the website, as, for example, Ruggles Baptist Church does.¹⁵

Intercultural Encounter and Joint Events

Sharing worship space is more than a functional relationship, as it reflects the one Body of Christ. Joint events are a visible expression that Jesus Christ connects people across cultural lines.

Although it has been emphasized, especially by the church building owner, that sharing worship space is building the Kingdom of God, only a few congregations intentionally are seeking to build personal relationships with members of other congregations. The interaction is often reduced to the pastors or one joint service a year if at all.

The reasons are lack of time or the lack of enough space to hold joint events. Some pastors of the guest congregations indicated that they think any joint activity needs to be initiated by the host congregations.

The intentions to do something together are there, but there is no driving force, no one who takes it on and starts to organize it; therefore, nothing is happening. Whenever the time was invested and joint services or picnics took place, everyone remembered it as beneficial and a learning experience.

However, generally there is little understanding for the importance and opportunities to build personal relationships across congregations, especially across cultural lines.

Besides the fact that it is personally and spiritually beneficial to develop relationships across cultural lines, the opportunity of outreach is immensely overlooked. A multicultural experience which reflects the love of Christ is very attractive, especially for young, urban non-Christians, as diversity reflects their life situation.

The following suggestions for joint events were provided by the congregation we interviewed.

Guiding principles of joint worship services:

• People from each congregation are involved in preparation

• Short sermons in each languages so that everyone has to sit through a ten-minute devotion in another language

• Joint worship team with songs in different languages

• Short interview/testimonies of one person of each congregation

• Fellowship with shared meal

Other possible joint events:

• Vacation Bible School

• Soccer games

• Youth events

• Marriage seminars

• Community outreach events

• Building cleaning and repair event

• Yard sale for community outreach and to support the ministries

Section Five: Advice from Sharing Worship Space - Experts

As mentioned earlier, there is no magic bullet for sharing worship space and it requires significant time and effort. The pastors have been asked in the interviews to give some advice for people who are considering sharing space. In this section, I will share their insights. As the host and guest congregations have different perspectives and emotions regarding sharing worship space, I will address them in two sections.

Advice from host congregation to host congregation:

• Be clear on the conditions and expectations

• Count the cost before sharing your building with another congregation and then make decision

• Be willing to adapt to change that will come

• If money is your only motive, do not share worship space; it can become counterproductive

• Perceive sharing worship space as a way to serve

• Be patient and flexible

• It is sometimes easier to share among three or more churches because it reduces the potential of an "us and them" mentality developing

• While interviewing a pastor, who needs worship space discern whether you can relate interpersonally to each other.

Advice from guest congregation to guest congregation:

• Be proactive with conflicts and show your servant attitude

• Take good care of the children and the equipment

• Make sure that the members of your congregation know what you have agreed on with the owner

• Be responsible, respectful, responsive, and thankful

• Pray for the host congregation as part of your ministry; this enables the members to value the space and helps them to take good care of it

• Being supportive of each other

• Seek the Lord on where you should be and who you should be with

• Don't share worship space with a congregation who speaks the same language to prevent membership competition

Section Six: Conclusion: Sharing Worship Space – a Long-Term Solution?

Given all the reasons to share worship space such as difficult economic times, lack of human, physical, and financial resources, I wonder why more congregations do not consider sharing worship space as a long-term solution.

I have observed that churches desire their own buildings, even though they have good relationships to the host congregations. Sometimes it is the need for more space, more flexibility, or the dislike of service times in the afternoon. For only two churches we talked to, sharing worship space is a long-term option because one is committed to the specific neighborhood and the other values the shared worship arrangement, as it gives the possibility to spend its few resources on ministry and not a building.

Cultural and personal misunderstandings will occur, therefore a long-term commitment to sharing worship space is also a commitment to invest in relationships, reconcile conflicts, and not avoid difficult conversations.

It is time to think differently about sharing worship space and develop creative and innovative approaches that build the Kingdom of God, witness a loving body of Christ, serve the neighborhoods, enhance intercultural learning, and reflect the nature of the Kingdom of God as written in Revelation 7:9:

“there before me was a great multitude that no one could count, from every nation, tribe, people and language standing before the throne and before the Lamb.”

Intercultural Ministries of EGC offers consulting and training to assist congregations in navigating through cultural challenges. If you are interested in receiving more information, contact Gregg Detwiler at gdetwiler [at] egc.org .

Footnotes

¹ In this article the term “majority culture” refers to the U.S. society in general and not to the majority or minority in a given community or congregation. “Majority culture” is shaped by language, religious practice, values, and social structure of people of predominantly Euro-American descent.

² See Hall, Douglas, Judy Hall, and Steve Daman. 2010. The Cat and the Toaster: Living System Ministry in a Technological Age. Eugene, OR: Wipf & Stock., p. xiii-xv; and Doug Hall: “What is the Quiet Revival & Why is it Important?” in New England’s Book of Acts (2007). The growth of immigrant churches is also documented in New England’s Book of Acts.

³ This is an observation Rev. Ralph Kee made in his work as the animator of the Greater Boston Church Planting Collaborative (https://www.egc.org/church-planting/).

⁴ However, that is not possible everywhere anymore. On December 5, 2011, the Supreme Court rejects worship at public school appeal for NYC; consequently more than 60 churches in NYC need a different space to worship starting February 12, 2012 (http://www.reuters.com/article/2011/12/05/us-usa-religion-schools-idUSTRE7B41ML20111205 - accessed 01/10/2012).

⁵ All the data is obtained from EGC’s Boston Church Directory (http://egcboston.force.com/bcd - accessed June 2011).

⁶ http://gatecitychurch.org/about/leadership-team/ (name changed, new web site, link updated 04/11/2017).

⁷ We have contacted the headquarters of the main denominations to ask about guidelines regarding shared worship space. However, no practical guidelines have been developed. Two denominations had some sort of guidelines. The Church of the Nazarene mentioned the process of developing multi-congregational churches under 100.1 in their Manual (http://nazarene.org/files/docs/Manual2009-2013.pdf, p. 63 – accessed 01/23/2012). The Presbyterian Church USA has only guidelines regarding sharing space with another religion: (www.pcusa.org/resource/sharing-building-space-group-another-religion/ - accessed 01/23/2012).

⁸ Between July and December 2011, we conducted 15 formal interviews with six pastors whose congregations own the church building, eight pastors whose congregations worship in someone else’s church building worship space and with a representative of one parachurch organization, who has churches worshiping in their facilities. Moreover, I had many informal conversations about shared worship space.

⁹ All Scripture Quotations are taken from the Holy Bible, New International Version, published by Zondervan, Grand Rapids, MI.

¹⁰ See Hall, The Cat & the Toaster. p. 116ff.

¹¹ Ibid. p. 180-183.

¹² Ibid. p. 19ff.

¹³ In this article, the term “majority-minority relations” refers to the U.S. society and its structure in general and not to the majority or minority in a given community or congregation.

¹⁴ This issue was addressed in November 2010 through a workshop. Subsequently, the report Re-thinking the Way We Think about Church Buildings was published by EGC in the Emmanuel Research Review, Issue 61, Dec. 2010. Contact EGC to request a copy, or search here: https://www.egc.org/blog/emmanuel-research-review.

¹⁵ http://www.rugglesbaptistchurch.org/– accessed 01/23/2012.

Resources:

• Anderson, Lorraine: Under One Steeple:  Multiple Congregations Sharing More Than Just Space. House of Prisca and Aquila Series. Eugene, OR: Wipf and Stock, 2012.

• Behnken, Ken. Together in Mission: Sharing Facilities With Another Culture Group. Irvine, CA: Center for United States Missions, 2008.

• Lanier, Sarah A. Foreign to Familiar. A Guide to Understanding Hot- and Cold-Climate Cultures. Hagerstown, MD: McDougal Publishing, 2000.

• Rah, Soong-Chan. Many Colors: Cultural Intelligence for a Changing Church. Chicago, IL: Moody Publishers, 2010.

• The Christianity Today article “Space Frontiers” features three churches that are pioneering new ways to use facilities for the gospel. It inspires one to think a little more out of the box. www.christianitytoday.com/le/2009/fall/spacefrontiers.html - accessed 01/23/2012.

Author

Dr. Bianca Duemling served as the Assistant Director of Intercultural Ministries at Emmanuel Gospel Center (Boston, MA) since 2010. Raised in Germany, Bianca earned her degree in European Community Education Studies as a licensed social worker in Koblenz, and a Master of Arts in Intercultural Work and Conflict Management in Berlin. She completed her Ph.D. at the University of Heidelberg, studying emerging immigrant churches in Germany and their relationship with mainline churches. She is a founding member of the Forum Intercultural Relations of Together for Berlin and the Foundation Himmelsfels, where she served as the project coordinator for an intercultural reconciliation project.