house church movement (Religious Movement)

The British House Church Movement began in the late 1960s and 1970s, when, prompted by a spiritual experience they called ‘baptism in the Holy Spirit’, groups of adherents of Evangelical Christianity began to leave the established churches and congregate in houses; the term ‘house church movement’ comes from this practice.

Theologically, House Church Christians are Evangelicals whose focus on a fairly literal interpretation of the Bible is similar to that of Fundamentalism. More specifically, their beliefs share similarities with nineteenth-century Brethrenism and the Catholic Apostolic Church, as well as twentieth-century Classical Pentecostalism. Along with Classical Pentecostalists, House Church Christians believe that a conversion experience in which members forsake sin is necessary for entrance to the Christian community. They also perform believers’ baptism in water and ‘in the Holy Spirit’ and practise the charismata or spiritual gifts such as speaking in tongues, prophecy and healing. These practices align them with the charismatic movement (see Charismatic Movements), with whom they are contemporaries. In common with Evangelical Christians, they actively engage in evangelism.

The House Church movement is distinguishable from other charismatic and Pentecostal forms of Christianity in three ways. First, they believe that denominations were not designed by God, and that denominational structures should be replaced simply by the ‘kingdom of God’ or Church. Second, they have a distinct theology of the church. Andrew Walker (1985) has called House Church members ‘Restorationists’ because of this. They aspire to ‘restore the church’ according to their understanding of the New Testament pattern of church life. In their leadership structure men referred to as apostles, around whom the small groups of Christians gathered, are responsible for overseeing networks of churches, which are led by men known as elders. The third—and sometimes controversial—distinctive feature is their exercise of shepherding, in which believers submit to the advice and guidance of those appointed as their leaders.

At its birth the House Church Movement was comprised mainly of young, predominantly middle class, people. Members have continued to adhere to a conservative sexual morality with an emphasis on marriage and family life. They willingly commit substantial amounts of time and money to the local church, often giving a tithe of their income. For a minority, commitment extends to moving house to ‘plant’ congregations in new locations.

From the mid-1970s two main networks of House Churches emerged. In his pioneering work on the movement, Restoring the Kingdom, Walker (1985), influenced by Max Weber’s concept of ideal types, terms the more conservative group ‘R1′. Leaders of this group included Barney Coombs, Bryn Jones, Tony Morton, and Terry Virgo. ‘R2′, Walker’s terminology for the more liberal group, included leaders Gerald Coates and John Noble.

They experienced rapid growth through the 1970s and early 1980s, attracting a combination of new converts and people who had left their previous churches. A dozen or so networks developed, notably New Frontiers International (formerly ‘Coastlands’, led by Terry Virgo), Pioneer (led by Gerald Coates), Salt and Light Ministries (led by Barney Coombs) c.net (formerly ‘Cornerstone’, led by Tony Morton) and Covenant Ministries (led by Bryn Jones). From the late 1980s growth slowed and fragmentation increased. ‘R2′ churches became more open and ecumenical, and less sectarian and paternalistic. Female leaders were admitted, and R2 churches showed increased interest in issues of social justice. They also adopted the title ‘New Churches’. While ‘R1′ churches largely kept their original emphases, usage of the term ‘New Church’ expanded, and it quickly became an umbrella term used for what was previously the House Church Movement.

Today, a noticeable feature of these churches (particularly those of the ‘R1′ type) is their juxtaposition of a contemporary, experiential worship style with an emphasis on order, authority and a fundamentalist attitude to the Bible. Although their roots are different, they share a number of common features with churches from the Ichthus Christian Fellowship, Vineyard Ministries and the Jesus Army. While most congregations now worship in public buildings rather than houses, their emphasis on the local church as an extended family remains.

At the beginning of the new millennium, British ‘new church’ membership stands at 120-140,000; attendance is double this number. The largest network is Terry Virgo’s New Frontiers International, with 300 congregations worldwide, the majority in Britain, and 25,000 British members.

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